Word Studies in the New Testament Volume 1 (M Vincent)
The Synoptic Gospels
The Acts of the Apostles
Epistles of Peter, James, and Jude

ABBREVIATIONS
A.V. Authorized Version.

Cit. Cited.

= Equivalent to.

Expn. Explanation.

Lit. Literally.

Rev. Revised Version of the New Testament.

Rev. O.T. Revised Version of the Old Testament.

Sept. Septuagint Version of the Old Testament.

Sqq. Following.

Synop. Synoptists.

Tex. Rec. Received Text.

Tynd. Tyndale's Version of the New Testament.

Vulg. Vulgate or Latin Translation of the New Testament.

Wyc. Wycliffe's Version of the New Testament.

The phrase "only here in New Testament" refers to Greek words only.

To
HENRY DRISLER, LL. D.
Jay PROFESSOR OF the GREEK LANGUAGE AND Literature
IN COLUMBIA COLLEGE, NEW YORK
THIS WORK IS DEDICATED
IN GRATEFUL REMEMBRANCE OF THE INSTRUCTIONS OF EARLIER YEARS

By
HIS PUPIL AND FRIEND

PREFACE
New Testament commentaries are so numerous, and, many of them, so good, that a new essay requires some explanation. The present work is an attempt in a field
which, so far as I am aware, is not covered by any one book, though it has been carefully and ably worked by many scholars. Taking a position midway between the
exegetical commentary and the lexicon and grammar, it aims to put the reader of the English Bible nearer to the stand-point of the Greek scholar, by opening to him the
native force of the separate words of the New Testament in their lexical sense, their etymology, their history, their inflection, and the peculiarities of their usage by
different evangelists and apostles.

The critical student of the Greek Testament will, therefore, find himself here on familiar, and often on rudimental, ground, and will understand that the book has not been
prepared with any design or expectation of instructing him. It has in view, first of all, those readers whose ignorance of (;reek debars them from the quickening contact
of the original words, and to whom is unknown the very existence of those tracks which the Greek scholar threads with unconscious ease and in clear light.

No scholar will maintain that such a task is rendered superfluous by even the most idiomatic and accurate translation. The most conscientious and competent translator
is fettered by difficulties inherent in the very nature of a translation. Something must exhale in the transfer from one language to another; something which is characteristic
in proportion to its subtlety. Reading an author in a translation is like hearing through a telephone. The words may reach the ear distinctly, but the quality of the most
familiar voice is lost. In translation, as in exchange of money, transfer often necessitates breaking up - the destruction of the original symbol, in order to embody its
contents in the symbols of another tongue. A particular coin of one country may have no exact representative in a coin of another country; and the difference must be
made out with small change. A single Greek word often requires two or three words for its reproduction in English, and even then the partial equivalent must be made
good by comment or paraphrase. There are, besides, certain features of every language, and particularly of every dead language, which defy transfer by any process -
embodiments of a subtle play of perception or of thought which has vanished, like the characteristic expression from a dead face, and which, though it may give some
hint of itself to an English mind, eludes the grasp of an English formula.

Difficulties like these can be met only by the study of individual words. The translator is compelled to deal mainly with the contents of sentences and periods; to make
the forms of thought subordinate to the substance. A translation which should literally reproduce the idiomatic structure of its original would be a monstrosity. If the
thought is to circulate freely and familiarly in Anglo-Saxon society, and to do its best work upon Anglo-Saxon minds, it must assume the Anglo-Saxon dress. It must
modify  or abandon
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                                            Mediabe continually thrusting into notice its native antecedents, and the forms of the life which evolved it. It must be naturalized
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throughout. Hence the translator is compelled to have mainly in view his own audience; to expound the message rather than to flatter the nationality of the messenger.
He cannot stop to show his reader how each constituent word of the original sentence is throbbing with a life of its own, and aglow with the fascination of a personal
history. This is rather the work of the commentator; and not of the commentator who explains the meaning and the relation of verses and chapters, but of one who deals
Difficulties like these can be met only by the study of individual words. The translator is compelled to deal mainly with the contents of sentences and periods; to make
the forms of thought subordinate to the substance. A translation which should literally reproduce the idiomatic structure of its original would be a monstrosity. If the
thought is to circulate freely and familiarly in Anglo-Saxon society, and to do its best work upon Anglo-Saxon minds, it must assume the Anglo-Saxon dress. It must
modify or abandon its native habits It cannot be continually thrusting into notice its native antecedents, and the forms of the life which evolved it. It must be naturalized
throughout. Hence the translator is compelled to have mainly in view his own audience; to expound the message rather than to flatter the nationality of the messenger.
He cannot stop to show his reader how each constituent word of the original sentence is throbbing with a life of its own, and aglow with the fascination of a personal
history. This is rather the work of the commentator; and not of the commentator who explains the meaning and the relation of verses and chapters, but of one who deals
with words in detail, and tells their individual stories.

For a language is not made to order and out of hand. It is a growth out of a people's life; and its words are not arbitrary symbols fixed by decree or by vote, but are
struck out, as needed, by incidents and crises. They are the formulas in which new needs and first impressions of external facts spontaneously voice themselves, and
into which social customs run. Hence language becomes mole picturesque as we recede toward its earlier forms. Primitive speech is largely figurative; primitive words
are pictures. As the language becomes the expression of a more conventional and artificial life, and of a deeper and more complex thought, new words are coined
representing something more subjective and subtle; and the old words, as they become pressed into the new service and stretched to cover a wider range of meaning,
lose their original sharpness of outline. They pass into conventional symbols in the multiform uses of daily speech; they become commonplace factors of a commonplace
present, and remain historic only to lexicographers and philologists. None the less, these words forever carry hidden in their bosom their original pictures and the mark
of the blow which struck each into life; and they will show them to him who lovingly questions them concerning their birth and their history.

These remarks apply in a peculiar manner to the Greek language, which was the outgrowth of a national character at once poetic and passionate, logical and
speculative, and which was shaped by an eventful and romantic history and by a rich and powerful literature. The words of a language which traverses the period from
Homer to Aristotle, from Marathon to Leuctra; which told the stories of Herodotus, carried the mingled fire and logic of Demosthenes, voiced the tremendous passion
of Oedipus, and formulated the dialectic of Plato and the reasoning of Aristotle, must enfold rare treasures; and the more as we follow it into its later development under
the contact of Oriental thought, which fused it in the alembic of Alexandria, ran the new combination into the mold of the Septuagint, and added the last element
necessary to constitute it the bearer of the Gospel message. The highest testimony to the resources of this wonderful tongue is furnished in its exquisite sensitiveness to
the touch of the new faith, and its ready adaptation to the expression of the new truth. Its contact with the fresh, quickening ideas of the Gospel seemed to evoke from it
a certain deep-lying quality, overlaid till then by the baser moral conceptions of Paganism, but springing up in prompt response to the summons of Christian thought and
sentiment. Yet even the words which lent themselves so readily to the new and higher message of Christianity could not abjure their lineage or their history. They bore
the marks of the older and less sacred burdens they had carried. In the histories of its choicest words, Christianity asserts itself as a redeemer of human speech. The list
of New-Testament words lifted out of ignoble associations and uses, and mitered as ministers of sacred truth, is a long and significant one; and there are few more
fascinating lines of study than this, to which Archbishop Trench long ago directed English readers in his "Study of Words" and his "New-Testament Synonyms."

The biblical student may therefore profitably combine two distinct lines of study; the one directed at the truth of scripture in mass, the other at the medium or vehicle of
the truth in detail. A thorough comprehension of scripture takes in the warp no less than the woof. Labor expended upon etymologies, synonyms, and the secrets of
particles and tenses, upon the wide range of pictures and hints and histories underlying the separate words and phrases of the New Testament, is not thrown away, and
issues in a larger result than the mere accumulation of curious lore. Even as nature fills in the space between the foreground and the background of her landscapes with
countless details of form and color, light and shadow, so the rich details of New-Testament words, once apprehended, impart a depth of tone and a just relation and
perspective to the salient masses of doctrine, narrative, and prophecy. How much is habitually lost to the English student through the use of one and the same term in
rendering two words which the writer selected with a clear recognition of a distinction between them. How often a picture or a bit of history is hidden away in a word,
of which a translation gives and can give no hint. How many distinctive characteristics of a writer are lost in a translation. How often, especially in the version of 1611,
the marvelous play of the Greek tenses, and the nicely-calculated force of that potent little instrument, the article, are utterly overlooked. As the reader steps securely
over the carefully-fitted pavement laid for him by modern revisers, he does not even guess at the rare and beautiful things lying beneath almost every separate block.

Can the reader who knows no Greek be put in possession of these treasures? Not of all; yet certainly of a goodly share of them. It has seemed to me that the following
results might be reached:

1. Where a word has a history, he may learn it, and may be shown through what stages the word has attained its present meaning, and how its variations have
successively grown out of each other. Illustrations are furnished by such words as "humility," "meekness," "blessed."

2. He may be shown, in part, at least, the peculiar form in which a thought comes to a Greek mind; or, in other words, he may form some acquaintance with Greek
idioms. Thus, to take some very simple instances, he can easily see how, when he thinks of his food as set before him on the table, the Greek thinks of it as set beside
him, and writes accordingly; or how his idea of sitting down to the table comes to the Greek as reclining; or he can understand how, when Luke says, "we came the
next day," the idea of the next or second day comes to him in the form of an adjective qualifying we, so that he thinks of himself and his companions as second-day
men. Sometimes, when two languages develop a difference of idiom in their classical usage, the classical idiom of the one reappears in the vu]gar dialect of the other.
The spirit of numerous Greek words or phrases, even in the New Testament, could be reproduced most faithfully by English expressions which have been banished
from polite diction.

3. He can be shown the picture or the figure hidden away in a word. See, for example, the note on compel, Matthew 5:41.

4. He may learn something of Greek synonyms. He may be shown how two different Greek words, rendered by the same English word, represent different sides or
phases of the same idea, and why each word is used in its own place. Thus, the word "net" occurs in both Matthew 4:18 and Matthew 13:47; but the Greek word is
different in each verse, and either word would have been inappropriate in the place of the other.

5. He may be shown how two English words, having apparently no connection with each other, are often expressed by the same Greek word; and he may be put in
possession of the connecting idea. He does not suspect that "bosom," in Luke 6:38 and "creek " or "bay," in Acts 27:39 are one and the same word; or that there is any
connection between the "winding up" of Ananias' body (Acts 5:6) and Paul's assertion that the time is "short" (1 Corinthians 7:29).

6. He may be made to understand the reasons for many changes of rendering from an older version, which, on their face, seem to him arbitrary and useless.

7. He can be taught something of the characteristic usage of words and phrases by different authors, and may learn to detect, even through the English version, certain
differences of style. (See the Introductions to the different books.)

8. He can be shown the simpler distinctions between the Greek tenses, and the force of the Greek article; and how the observance of these distinctions adds to the
vigor and liveliness of the translation.

Much valuable matter of this kind is contained in commentaries; and in some popular commentaries considerable prominence is given to it, notably in the two admirable
works of Dr. Morison on Matthew and Mark. But it is scattered over a wide surface, and is principally confined to commentaries prepared for the critical student;
while very much
 Copyright        lies hidden Infobase
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amount of this material from various and reliable sources, and have applied it to the treatment of the words as they occur, verse by verse, divesting it of technicalities
and trying to throw it into a form suited to the students of the English Bible.
vigor and liveliness of the translation.

Much valuable matter of this kind is contained in commentaries; and in some popular commentaries considerable prominence is given to it, notably in the two admirable
works of Dr. Morison on Matthew and Mark. But it is scattered over a wide surface, and is principally confined to commentaries prepared for the critical student;
while very much lies hidden in lexicons and etymological treatises, and in special essays distributed through voluminous periodicals. I have collected and sifted a large
amount of this material from various and reliable sources, and have applied it to the treatment of the words as they occur, verse by verse, divesting it of technicalities
and trying to throw it into a form suited to the students of the English Bible.

I had these so prominently in view at the beginning that I seriously contemplated the entire omission of Greek words. On further thought, however, I decided that any
plan might, without detriment to the original purpose, be stretched so as to include beginners in the study of the Greek Testament, and certain college-bred readers who
have saved a little Greek out of the wreck of their classical studies. For the convenience of such I have inserted the original words wherever it seemed expedient; but
always in parentheses and with the translation appended. The English reader may therefore be assured that any value which the book may have for him will not be
impaired by the presence of the unfamiliar characters. He has but to pass them over, and to confine his attention to the English text.

It is evident that my purpose relieves me of the duty of the exegesis of passages, save in those cases where the word under consideration is the point on which the
meaning of the entire passage turns. The temptation to overstep this limit has been constantly present, and it is not impossible that I may have occasionally transgressed.
But the pleasure and the value of the special study of words will, I think, be enhanced for the student by detaching it from the jungle of exegetical matter in which, in
ordinary commentaries, it is wellnigh lost.

A few words should be said respecting a name which the title of this book will at once suggest to New-Testament students - I mean Bengel. The indebtedness of all
workers in this field to John Albert Bengel it is not easy to overstate. His well-known "Gnomon," which still maintains a high and honorable rank among commentaries
after the lapse of nearly a century and a half, was the pioneer in this method of treating scripture. My own obligations to him are very great for the impulse to this line of
study which I received in translating the "Gnomon" more than twenty-five years ago; more for that, indeed, than for any large amount of help in the present work. For
his own labors have contributed to the great extension of his special line of study since the appearance of the "Gnomon" in 1742. The entire basis of New-Testament
philology and textual criticism has been shifted and widened, and many of his critical conclusions, therefore, must be either modified or rejected. His work retains its
value for the preacher. He must always stand pre-eminent for his keen and deep spiritual insight, and for that marvelously terse and pithy diction with which, as with a
master-key, he so often throws open by a single turn the secret chambers of a word; but for critical results the student must follow later and surer guides.

As to materials, let it suffice to say that I have freely used whatever I have found serviceable. The book, however, is not a compilation. My plan has compelled me to
avoid lengthy discussions and processes, and to confine myself mostly to the statement of results. In order to avoid encumbering the pages with a multitude of
references, I have appended a list of the sources on which I have drawn; and the names of other authors not mentioned there will be found appended to quotations.

I have not attempted textual criticism. I have followed principally the text of Westcott and Hort, comparing it with Tischendorf's eighth edition, and commonly adopting
any reading in which the two agree. It is, perhaps, scarcely necessary to say that the very literal and often uncouth renderings which frequently occur are given merely in
order to throw sentences or phrases as nearly as possible into their Greek form, and are not suggested for adoption as versions. Each word or passage commented
upon is cited first according to the authorized version.

My task has been a labor of love, though pursued amid the numerous distractions and varied duties of a city pastorate. I hope to complete it in due time by an
additional volume containing the writings of John and Paul.

It is said that there was discovered, some years ago, in one of our Western States, a magnificent geode, which, on being broken, disclosed a mass of crystals arranged
in the form of a cross. It will be a great joy to me if, by this attempt to break the shell of these words of life, and to lay bare their hidden jewels, I may help a Bible-
student here and there to a clearer vision of that cross which is the center and the glory of the Gospel.

MARVIN R. VINCENT.
Covenant Parsonage, New York.

PREFACE TO THE SECOND EDITION
In this second edition a number of errors in the Scripture references have been corrected, together with sundry typographical mistakes in the Greek text, such as
misplaced accents, omitted breathings, etc. A few changes have also been made in accordance with the suggestions of my reviewers. For many of the corrections in the
Greek text I am under great obligations to my old friend Dr. Henry Drisler, of Columbia College, whose invaluable aid it would never have occurred to me to ask in
such a matter of literary drudgery, but who voluntarily, and most kindly, furnished me with a list of the errors noted by him in his perusal of the volume.

LIST OF AUTHORS AND EDITIONS
Angus, Joseph: Commentary on the Epistle of Jude. New York, 1883.

Apocrypha, Greek and English. Bagster, London, 1871.

Abbot, Edwin A.: Article "Gospels," in Encyclopaedia Britannica 9th edition.

Arnold, W. T.: Roman Provincial Administration. London, 1879.

Autenrieth, Georg: Homeric Dictionary. New York, 1880.

Augustine: Sermon on the LIount. Edited by Trench. 3rd edition. London, 1869.

Alford, Henry: Greek Testament. 5 vols. London, 1857-61.

Becker, W. A.: Gallus. Translated by F. Metcalfe. I,ondon, 1849.

Becker, W. A.: Charicles. New edition. London, 1854.

Barrow, Isaac: Sermons. 3 vols. London, 1861.

Butler, Joseph: Sermons. Bohn, London, 1855.
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Bosworth, Joseph, and Waring, G.: Gothic and Anglo-Sason Gospels, with the Versions of Wycliffe and Tyndale. 2nd edition. London, 1874.
Barrow, Isaac: Sermons. 3 vols. London, 1861.

Butler, Joseph: Sermons. Bohn, London, 1855.

Bosworth, Joseph, and Waring, G.: Gothic and Anglo-Sason Gospels, with the Versions of Wycliffe and Tyndale. 2nd edition. London, 1874.

Bengel: Gnomon Novi Testamenti. Edited by SteudeL Tubingen, 1855.

Bengel: Gnomon Novi Testamenti. Auslegung in fortlaufenden Anmerkungen von C. F. Werner. 2 vols. Stuttgart, 1853.

Bengel: Gnomon Novi Testamenti. Translatec by C. T. Lewis and M. R. Vincent. 2 vols. Philadelphia, 1860.

Burgon, John W.: Letters from Rome to Friends in England. I.ondon, 1862.

Bruce, Alexander B.: The Parabolic Teaching of Jesus. New York, 1883.

Bryellnios, Philotheos: The Teaching of the Twelve Apostlea Translated and edited by Roswell D. Hitchcock and Francis Brown. New York, 1885.

Bryennios, Philotheos: The Same. Edited by Philip Schaff. New York, 1886.

Cox, Samuel: The Book of Job. London, 1880.

Cox, Samuel: An Expositor's Note-Book. London, 1872.

Cox, Samuel: Biblical Expositions. London, 1874.

Cadena, Mariano Velazquez de la Pronouncing Dictionary of the Spanish and English Languages. New York, 1882.

Cheyne, T. K.: The Prophecies of Isaiah. 2nd edition. 2 vols. London, 1882.

Clarke, Mrs. Cowden: Concordance to Shakespeare. London, 1879.

Conybeare, W. J., and Howson, J. S.: Life and Epistles of St. Paul 2 vols. London, 1856.

Cremer, Hermann: Biblico-Theological Lexicon of New Testament Greek. Edinburgh, 1878.

Crosby, Howard: The New Testament, Old and New Versions. New York, 1884.

Curtius, Ernst: History of Greece. 5 vols. London, 1868.

Cook, F. C.: Commentary on First Peter, in Speaker's Commentary. New York.

Davies, S. S.: St. Paul in Greece, in series "The Heathen World and St. Paul." London.

Dollinger, John J. J.: The Gentile and the Jew. Translated by N. Darnell. 2 vols. London, 1862.

Dixon, Hepworth; The Holy Land. 2 vols. London, 1865.

Davidson, Samuel: Introduction to the Study of the New Testament. 2nd edition. 2 vols. London, 1882.

De Wette, W. M. L.: Kurzgefasstes Exegetisches Handbuch zum Neuen Testament. 4th edition. 5 vols. Leipzig, 1857.

De Wette, W. S, L.: Die Heilige Schrift. 4th edition. Heidelberg, 1858.

Delitzsch, Franz: Commentary on Job, "Clark's Theological Library." 2 vols. Edinburgh, 1869.

Di Cesnola, Louis P.: Cyprus; its Ancient Cities, Tombs, and Temples. New York, 1878.

Ednvards, Thomas C.: Commentary on First Corinthians. London, 1885.

Edersheim, Alfred: Life and Times of Jesus the Messiah. 2 vols. London, 1883.

Edersheim, Alfred: The Temple; its Ministry and Services at the Time of Jesus Christ. Boston, 1881.

Edersheim, Alfred: Sketches of Jewish Social Life in the Days of Christ. London, 1876.

Expositor. 1st and 2nd series. 20 vols. London, 1875-84.

Ellicott, Charles J.: Commentary on the Epistles of Paul. 2 vols. Andover, 1872.

Eadie, John: The English Bible. 2 vols. London, 1876.

Eastswood, J., and Wright, W. Aldis: The Bible Word-Book. New York, 1874.

Englishman's Greek Concordance to the New Testament. New York, 1859.

Findlay, Alexander
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Farrar, Frederic W.: The Life of Christ. 2 vols. New York, 1874.
Eastswood, J., and Wright, W. Aldis: The Bible Word-Book. New York, 1874.

Englishman's Greek Concordance to the New Testament. New York, 1859.

Findlay, Alexander G.: Classical Atlas. London.

Farrar, Frederic W.: The Life of Christ. 2 vols. New York, 1874.

Farrar, Frederic W.: The Life and Work of St. Paul. 2 vols. London, 1879.

Farrar, Frederic W.: The Messages of the Books. London,1885.

Farrar, Frederic W.: Greek Syntax. London, 1876.

Farrar, Frederic W.: Language and Languages. New York, 1878.

Fuerst, Julius: Hebrew and Chaldee Lexicon to the Old Testa. ment. Translated by S. Davidson. 4th edition. London, 1871.

Ford, James: The Gospel of St. Luke Illustrated. London, 1851.

Grote, George: History of Greece. 8 vols. London, 1862.

Godet, F.: Commentary on the Gospel of St. Luke. 3rd edition. 2 vols. Edinburgh, 1879.

Gibbon, Edward: Decline and Fall of the Roman Empire. 8 vols. London, 1838.

Grimm, a. L. Willibald: WiLke's Clavis Novi Testamenti. 2nd edi tion. Leipzig, 1879.

Grimm, C. L. Willibald: The Same. Translated, revised, and enlarged by Joseph H. ThayeL New York, 1887.

Gloag, Paton J.: Critical and Exegetical Commentary on the Acts of the Apostles. 2 vols. Edinburgh, 1870.

Gloag, Paton J.: Commentary on the Epistle of James. New York, 1883.

Geikie, Cunningham: The Life and Words of Christ. 2 vols. in one. New York, 1880.

Goebel. Siegfried: The Parables of Jesus. Edinburgh, 1883.

Gladstone, W. E.: Studies on Homer and the Homeric Age. 3 vols. Oxford, 1858.

Grimm, Wilhelm and Jacob: Deutsches Worterbuch. 6 vols. Leipzig, 1854-73.

Howson, J. H.: The Metaphors ot St. Paul. New York, 1871.

Hackett, Horatio B.: Commentary on the Acts of the Apostles. Boston, 1858.

Hobart, William K.: The Medical Language of St. Luke. London,1882.

Herzog, J. J., and Plitt, G. L.: Real Encyklopadie far Protestantische Theologie und Kirche. 2nd edition. 16 vols. Leipzig, 1877-85.

Herodotus. Translated by George Rawlinson. 4 vols. London, 1858.

Huther, John Edward: Kritisch Exegetisches Handbuch uber den 1 Brief des Petrus, den Brief des Judas, und den 2 Brief des Petrus. 2nd edition. Gottingen, 1859.

Huther, John Edward: Kritisch Exregetisches Handbuch aber den Brief des Jakobus. Gottingen, 1868.

Jameson, Mrg.: History of our Lord. 2nd edition. 2 vols. London,1865.

Jameson, Mrs.: Sacred and Legendury Art 4th edition. 2 vols London, 1863.

Jelf, William Edward: A Grammar of the Greek Language. 2 vols. Oxford, 1851.

Jowett, B.: The Dialogues of Plato, translated into English 2nd edition. 5 vols. Oxford, 1875.

Josephus: The Jewish War. Translated by Traill. London, 1868.

Kypke, George David: Observationes Sacrae in Nov. Foed. Libros. 2 vols. in one. Breslau, 1755.

Lange, J. P.: Critical, Dochinal, and Homiletical Commentary. New York.

Lightfoot, J. B.: St. Paul's Epistle to the Galatians. London, 1866.

Lightfoot, J. B.: St. Paul's Epistle to the Philippians. London, 1869.

Lightfoot, J. B.: St. Paul's Epistles to the Colossians and Philemon. London, 1875.

Lightfoot, J. B.: On a Fresh Revision of the New Testannent. 2nd edition. New York, 1873.
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Liddon, Henry P.: The Divinity of our Lord and Savior Jesus Christ. London, 1867.

Liddell, Henry G., and Scott, Robert: Greek-Enghsh Lexicon. 7th edition. New York, 1883.
Lightfoot, J. B.: St. Paul's Epistles to the Colossians and Philemon. London, 1875.

Lightfoot, J. B.: On a Fresh Revision of the New Testannent. 2nd edition. New York, 1873.

Liddon, Henry P.: The Divinity of our Lord and Savior Jesus Christ. London, 1867.

Liddell, Henry G., and Scott, Robert: Greek-Enghsh Lexicon. 7th edition. New York, 1883.

Liddell, Henry G.: History of Rome. 2 vols. London, 1855.

Lumby, J. Rawson: Commentary on Second Peter, in Speaker's Commentary. New York.

Lumby, J. Rawson: Commentary on Jude, in Speaker's Commentary. New York.

Lewin, Thomas: The Life and Epistles of St. Paul. 2 vols. New York, 1875.

Lewis, Charlton T., and Short, Charles A.: New Latin Dictionary. Oxford and New York, 1879.

Lucas, Newton Ivory: Deutsch-Englisches Worterbuch. Bremen, 1868.

Bardner, Nathaniel: Works. 5 vols. London, 1816.

Merivale, Charles: History of the Romans under the Empire 2nd edition of Vols. I.-III. 7 vols. London, 1852-62.

Meyer, Heinrich W. H: Commentaries on Matthew, Mark, Luke, Acts. New York, 1884.

Mommsen, Theodor: History of Rome. Translated by Dickson. 4 vols. London, 1867.

Morison, James: A Practical Commentary on the Gospel according to St. Matthew. Boston, 1884.

Morison, James: A Practical Commentary on the Gospel according to St. Mark. Boston, 1882.

McClintock, John, and Strong, James: Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature. 10 vols. New York, 1867-81.

Mansel, Henry L.: The Gnostic Heresies of the First and Second Centuries. Edited by J. B. Lightfoot. London, 1876.

Newman, J. H.: Callista. London.

Northcote, J. S., and Brownlow, W. R.: Roma Sotterranea. London, 1869.

Old Testament. Revision of 1885. Cambridge.

Parker, J. H.: Primitive Fortifications of Rome. 2nd ed. London.

Palgrave, William Gifford: Central and Eastern Arabia London, 1873.

Plutarch: Lives. Translated by A. H. Clough 6 vols. Boston, 1859.

Phrynichus: Eclogae Nominum et Verborum Atticorum. Edited by C. A. Lobeck. Leipzig, 1820.

Porter, J. L.: Handbook for Syria and Palestine. New edition.

2 vols. London, 1868.

Plumptre, E.H.: St. Paul in Asia Minor, in series "The Heathen World and St. Paul." London.

Plumptre, E. H.: The Spirits in Prison, and Other Studies on the Life after Death. New York, 1885.

Revisers' Text of the Greek Testament. Oxford, 1881.

Reynolds, Henry R.: John the Baptist. London, 1874.

Robinson, Edward: Greek and English Lexicon of the New Testament. New York, 1859.

Robinson, Edward: Harmony of the Gospels in Greek. Revised by M. B. Riddle. Boston, 1885.

Riddle, x B., and Schaf; Philip: Commentary on the Gospel of Mark. New York, 1879.

Riddle, M. B., and Schaff, Philip: Commentary on the Gospel of Luke. New York, 1879.

Rawlinson, George: Ancient Monarchies. 2nd edition. 3 vols. New York, 1871.

Rawlinson, George: History of Ancient Egypt. 2 vols. London and New York, 1881.

Ruskin, John: Modern Painters. 6 vols. New York, 1862.

Scott, Robert: Commentary on the Epistle of James, in Speaker's Commentary. New York.
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Schaff, Philip: Encyclopaedia of Religious Knowledge. 3 vols. New York, 1882-83.
Ruskin, John: Modern Painters. 6 vols. New York, 1862.

Scott, Robert: Commentary on the Epistle of James, in Speaker's Commentary. New York.

Schaff, Philip: Encyclopaedia of Religious Knowledge. 3 vols. New York, 1882-83.

Schaff, Philip, and Riddle, M. B.: CommentarJr on the Gospel of Matthew. New York, 1879.

Schaff, Philip: History of the Christian Church. Vols. I., II. New York, 1882.

Stirling, William: Annals of the Artists of Spain. 3 vols London, 1848.

Salmond, S. D. F.: Commentary on First and Second Peter. New York, 1883.

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Septuagint. According to the Vatican edition. Bagster, London.

Skeat, Walter W.: Etymological Dictionary of the English Language. Oxford, 1882.

Stier, Rudolph: The Words of the Lord Jesus. 8 vols. Edinburgh, 1866.

St. John, J. A.: History of the Manners and Customs of Ancient Greece. 3 vols. London, 1842.

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Smith, William: Dictionary of Greek and Roman Geography. 2 vols. Boston, 1864.

Smith, William: Dictionary of Greek and Roman Antiquities. Edited by Anthon. New York, 1866.

Stanley, Arthur P.: The Epistle of Paul to the Corinthians 4th edition. London, 1876.

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Stanley, Arthur P.: The Jewish Church 3 vols. New York, 1864-76.

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Trench, Richard C.: Notes on the Miracles of our Lord. 2nd Ameriean edition. New York, 1862.

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THE GOSPEL ACCORDING TO MATTHEW
INTRODUCTION

Concerning Matthew personally we know very little. He was a son of Alphaeus, a brother of James the Little, possibly a brother of Thomas Didymus. The only facts
which the gospels record about him are his call and his farewell feast. He had been a publican or tax collector under the Roman government; an office despised by the
Jews because of the extortions which commonly attended it, and because it was a galling token of subjection to a foreign power. When called by Christ, Matthew
forsook at once his office and his old name of Levi. Tradition records of him that he lived the life of an ascetic, on herbs and water. There is a legend that after the
dispersion of the apostles he travelled into Egypt and Ethiopia preaching the Gospel; that he was entertained in the capital of Ethiopia in the house of the enuch whom
Philip baptized, and that he overcame two magicians who had afflicted the people with diseases. It is further related that he raised the son of the king of Egypt from the
dead, healed his daughter Iphigenia of leprosy, and placed her at the head of a community of virgins dedicated to the service of God; and that a heathen king,
attempting to tear her from her asylum, was smitten with leprosy, and his palace destroyed by fire.

According to the Greek legend he died in peace; but according to the tradition of the Western Church he suffered martyrdom.

Mrs. Jameson ("Sacred and Legendary Art") says: "Few churches are dedicated to St. Matthew. I am not aware that he is a patron saint of any country, trade, or
profession, unless it be that of tax gatherer or exciseman; and this is perhaps the reason that, except where he figures as one of the series of evangelists or apostles, he
is so seldom represented alone, or in devotional pictures. When he is portrayed as an evangelist, he holds a book or a pen; and the angel, his proper attribute and
attendant, stands by, pointing up to heaven or dictating, or he holds the inkhorn, or he supports the book. In his character of apostle, St. Matthew frequently holds a
purse or money bag, as significant of his former vocation."

Matthew wrote, probably in Palestine, and evidently for Jewish Christians. There are two views as to the language in which his gospel was originally composed: one
that he wrote it in Hebrew or Syro-Chaldaic, the dialect spoken in Palestine by the Jewish Christians; the other that he wrote it in Greek. The former theory is
supported by the unanimous testimony of the early church; and the fathers who assert this, also declare that his work was translated into Greek. In that case the
translation was most probably made by Matthew himself, or under his supervision. The drift of modern scholarship, however, is toward the theory of a Greek original.
Great uncertainty prevails as to the time of composition. According to the testimony of the earliest Christian fathers, Matthew's gospel is the first in order, though the
internal evidence favors the priority of Mark. Evidently it was written before the destruction of Jerusalem (a.d. 70). "Had that event preceded the writing of the synoptic
gospels and the epistles of St. Paul, nothing is more certain than that it must have been directly mentioned, and that it must have exercised an immense influence on the
thoughts and feelings of the apostles and evangelists. No writer dealing with the topics and arguments and prophecies with which they are constantly occupied, could
possibly have failed to appeal to the tremendous sanction which had been given to all their views by God himself, who thus manifested his providence in human history,
and showed all things by the quiet light of inevitable circumstances" (Farrar, "Messages of the Books").

Matthew's object was to exhibit the Gospel as the fulfilment of the law and the prophecies; to connect the past with the present; to show that Jesus was the Messiah of
the Jews, and that in the Old Testament the New was prefigured, while in the New Testament the Old was revealed. Hence his gospel has a more decidedly Jewish
flavor than any other of the synoptics. The sense of Jewish nationality appears in the record of Christ's words about the "lost sheep of the house of Israel" (Matthew
15:24); in the command not to go into the way of the Gentiles nor into the villages of the Samaritans (10:5); in the prophecy that the apostles shall sit as judges in "the
regeneration" (Matthew 19:28). Also in the tracing of the genealogy of our Lord no further back than to Abraham; in the emphasis laid on the works of the law
(Matthew 5:19; 12:33, 37); and in the prophecy which makes the end of Israel contemporaneous with the "consummation of the age" (Matthew 24:3, 22; 10:23).

On the other hand, a more comprehensive character appears in the adoration of the infant Jesus by the Gentile magi; in the prophecy of the preaching of the Gospel of
the kingdom to all the world (Matthew 24:14), and the apostolic commission to go to all nations (Matthew 28:19); in the commendation of the faith of a Gentile above
that of Israel (Matthew 8:10-12; compare the story of the Syrophoenician woman, Matthew 15:28); in the use of the word "Jews," as if he were outside the circle of
Jewish nationality; in the parables of the laborers in the vineyard (Matthew 20:1-16, and of the marriage of the king's son (Matthew 22:1-14; in the threat of taking
away the kingdom from Israel (Matthew 21:43), and in the value attached to the moral and religious element of the law (Matthew 22:40; 23:23). The genealogy of
Jesus contains the Gentile names of Rahab the Canaanite, and Ruth the Moabitess. To Matthew Jesus is alike the Messiah of the Hew and the Savior of the world.

It being the task to show how the law and prophets were fulfilled in Christ, his allusions are frequent to the Old Testament scriptures. He has upward of sixty references
to the Old Testament. His citations are of two classes: those which he quotes himself as fulfilled in the events of Christ's life, such as Matthew 1:23; 2:15, 18; 4:15, 16;
and those which are a part of the discourse of his different characters, such as Matthew 3:3; 4:4, 6, 7, 10; 15:4, 8, 9. He exhibits the law of Christ, not only as the
fulfilment of the Mosaic law, but in contrast with it, as is illustrated in the Sermon on the Mount. Yet, while representing the new law as gentler than the old, he
represents it, at the same time, as more stringent (see Matthew 5:28, 32, 34, 39, 44). His gospel is of a sterner type than Luke's, which has been rightly styled "the
Gospel of universality and tolerance." The retributive element is more prominent in it. Sin appeals to him primarily as the violation of law; and therefore his word for
iniquity is ajnomi>a, lawlessness, which occurs nowhere else in the Gospels. He along records the saying, "Many are called, but few are chosen" (Matthew 22:14), and,
as Professor Abbot has acutely remarked, the distinction between the called (klhtoi>) and the chosen (ejklektoi>) is the more remarkable, because Paul uses the two
words almost indifferently, and Luke, although he too has the parable of the unworthy guests, has not ventured to use klhtoi> in Matthew's disparaging signification
(Art. "Gospels," in Encyclop. Britannica). To him, also, is peculiar the record of the saying that "Whosoever shall break one of the least commandments, and teach men
so, shall be called least in the kingdom of heaven" (Matthew 5:19). To continue the quotation from Professor Abbot, "Matthew, more than the rest of the evangelists,
seems to move in evil days, and amid a race of backsliders, among dogs and swine, who are unworthy of the pearls of truth; among the tares sown by the enemy;
among fishermen who have to cast back again many of the fish caught in the net of the Gospel. The broad way is ever in his mind, and the multitude of those that go
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thereby,  and the guest without the wedding garment, and the foolish virgins, and the goats as well as the sheep, and those who even cast out devils in the      name8of/ the
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Lord, and yet are rejected by him because they work 'lawlessness.' Where Luke speaks exultantly of joy in heaven over one repentant sinner, Matthew, in more
negative and sober phrases, declares that it is not the will of the Father that one of the little ones should perish; and as a reason for not being distracted about the future,
(Art. "Gospels," in Encyclop. Britannica). To him, also, is peculiar the record of the saying that "Whosoever shall break one of the least commandments, and teach men
so, shall be called least in the kingdom of heaven" (Matthew 5:19). To continue the quotation from Professor Abbot, "Matthew, more than the rest of the evangelists,
seems to move in evil days, and amid a race of backsliders, among dogs and swine, who are unworthy of the pearls of truth; among the tares sown by the enemy;
among fishermen who have to cast back again many of the fish caught in the net of the Gospel. The broad way is ever in his mind, and the multitude of those that go
thereby, and the guest without the wedding garment, and the foolish virgins, and the goats as well as the sheep, and those who even cast out devils in the name of the
Lord, and yet are rejected by him because they work 'lawlessness.' Where Luke speaks exultantly of joy in heaven over one repentant sinner, Matthew, in more
negative and sober phrases, declares that it is not the will of the Father that one of the little ones should perish; and as a reason for not being distracted about the future,
it is alleged that 'sufficient for the day is the evil thereof.' The condition of the Jews, their increasing hostility to the Christians, and the wavering or retrogression of many
Jewish converts when the hostility became intensified shortly before and during the siege of Jerusalem - this may well explain one side of Matthew's gospel; and the
other side (the condemnation of 'lawlessness') might find an explanation in a reference to Hellenizing Jews, who (like some of the Corinthians) considered that the new
law set them free from all restraint, and who, in casting aside every vestige of nationality, wished to cast aside morality as well. Viewed in the light of the approaching
fall of Jerusalem, and the retrogression of the great masses of the nation, the introduction into the Lord's Prayer of the words 'Deliver us from the evil,' and the
prediction that 'by reason of the multiplying of lawlessness the love of many shall was cold,' will seem not only appropriate, but typical of the character of the whole of
the First Gospel."

As related to the other synoptical gospels, Matthew's contains fourteen entire sections which are peculiar to him alone. These include ten parables: The Tares; the Hid
Treasure; the Pearl; the Draw-net; the Unmerciful Servant; the Laborers in the Vineyard; the Two Sons; the Marriage of the King's Son; the Ten Virgins, and the
Talents. Two miracles: The Cur of Two Blind Men, and the Coin in the Fish's Mouth. Four events of the infancy: The Visit of the Magi; the Massacre of the Infants; the
Flight into Egypt, and the Return to Nazareth. Seven incidents connected with the Passion and the Resurrection: the Bargain and Suicide of Judas; the Dream of Pilate's
Wife; the Resurrection of the Departed Saints; the Watch at the Sepulchre; the Story of the Sanhedrim, and the Earthquake on the Resurrection Morning. Ten great
passages of our Lord's discourses: Parts of Sermon on the Mount (Matthew 5-7); the Revelation to Babes; the Invitations to the Weary (11:25-30); Idle Words
(12:36, 37); the Prophecy to Peter (Matthew 16:17-19; Humility and Forgiveness (Matthew 18:15-35; Rejection of the Jews (Matthew 21:43); the Great
Denunciation (23); the Discourse about Last Things (Matthew 25:31-46; the Great Commission and Promise (Matthew 28:18-20.

Hence Matthew's is pre-eminently the didactic Gospel, one-quarter of the whole being occupied with the actual words and discourses of the Lord.

Matthew is less characteristic in style than in arrangement and matter. The orderly, business-like traits which had been fostered by his employment as a publican,
appear in his methodical arrangement and grouping of his subject. His narrative is more sober and less graphic than either Mark's or Luke's. The picture of our Lord's
life, character, and work, as Teacher, Savior, and Messianic King, is painted simply, broadly, and boldly, but without minute detail, such as abounds in Mark. His
diction and construction are the most Hebraistic of the synoptists, though less so than those of John's gospel. The following Hebrew peculiarities are to be noted:

1.The phrase, Kingdom of Heaven (basilei>a tw~n oujranw~n), which occurs thirty-two times, and is not found in the other evangelists, who use Kingdom of God.

2.Father in Heaven, or Heavenly Father (oJ pathniov). This occurs fifteen times in Matthew, only twice in Mark, and not at all in Luke, 11:2 being a false reading.

3.Son of David, seven times in Matthew, three in Mark, three in Luke.

4.The Holy City (Jerusalem), in Matthew only.

5.The end of the world, or consummation of the age (hJ sunte>leia tou~ aijw~nov), in Matthew only.

6.In order that it might be fulfilled which was spoken (i[na or o[pwv plhrwqh~| ton), eight times in Matthew, and not elsewhere in this form. This is Matthew's
characteristic formula.

7.That which was spoken (ton), twelve times; It was spoken (ejrjrJh>qh), six times. Not elsewhere used of scripture, for Mark 13:14 is a false reading. Matthew
always uses that which was spoken (ton) when quoting scripture himself. In other quotations he has It is written (ge>graptai), like the other evangelists. He never uses
the singular (grafh>) (properly a passage of scripture).

8.And behold (kai), in narrative, twenty-three times; in Luke, sixteen.

9.Heathen (ejqniko>v), in Matthew only.

10.To swear in (ojmnu>ein ejn), i.e., by), thirteen times, in Matthew and Revelation 10:6.

A number of words condemned by the grammarians as unclassical or as slang are employed by Mark, and a few of these may be found in Matthew, such as
mono>fqalmov, having one eye; kollubistai>, money-changers; kora>sion, maid; rJafi>v, a needle. He also uses some Latinisms, three at least in common with Mark:
praitw>rion, proetorium; kh~nsov, tribute; fragello>w, to scourge; also koustwdi>a, guard, peculiar to him alone.

He frequently uses the words to come or go (prose>rcomai, pore>uw) after the oriental manner, to expand his narrative; as, when the tempter came he said (Matthew
4:3); a centurion came beseeching (Matthew 8:5); a scribe came and said (Matthew 8:19); the disciples of John came, saying (Matthew 9:14). The former of these
verbs (prose>rcomai) occurs fifty-one times, while in Mark it is found but six times, and in Luke, ten. The word o]nar, a dream, is used by him alone in the New
Testament, and always in the phrase kat_ o]nar, in a dream. It occurs six times. Ta>fov, a tomb, is also peculiar to him, the other evangelists using mnh~ma or
mnhme~ion, the latter being used also by Matthew. oJ lego>menov, who is called, is a favorite expression in announcing names or surnames (Matthew 1:16; 10:2;
26:3, 14). He adds of the people to scribes or elders (Matthew 2:4; 21:23; 26:3, 47; 27:1). He writes, into the name (eijv to), where the other evangelists have ejn, in,
or ejpi>, upon (Matthew 10:41, 42; 18:20; 28:19). His favorite particle of transition is to>te, then, which occurs ninety times, to six in Mark and fourteen in Luke (2:7;
3:5; 8:26; 11:20, etc.). There are about a hundred and twenty words which are used by him alone in the New Testament. Two instances occur of a play upon words:
ajfani`>zousi fanw~si, they make their real faces disappear, in order that they may appear (Matthew 6:16); kakou, he will evilly destroy those evil
husbandmen" (Matthew 21:41).

The writer is utterly merged in his narrative. The very lack of individuality in his style corresponds with the fact that, with the single exception of the incident of his call
and feast, he does not appear in his gospel, even as asking a question. It has been suggested that traces of his old employment appear in the use of the word tribute-
money, instead of penny, and in the record of the miracle of the coin in the fish's mouth; but the name "Matthew the publican" serves rather to emphasize his obscurity.
The Jew who received the Messiah he portrayed could never lose his disgust for the office and class which he represented. A gospel written by a publican would seem
least of all adapted to reach the very people to whom it was addressed. Whether or not the perception of this fact may be combined to produce this reticence, with the
humility engendered by his contemplation of his Lord, certain it is that the evangelist himself is completely hidden behind the bold, broad masses in which are depicted
the Messiah of Jewish hope, the Savior of mankind, the consummate flower of the ancient law, and the perfect life and unrivaled teaching of the Son of David.

SUPERSCRIPTION
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The Gospel (eujagge>lion). Signifies originally a present given in return for joyful news. Thus Homer makes Ulysses say to Eumaeus, "Let this reward eujagge>lion be
least of all adapted to reach the very people to whom it was addressed. Whether or not the perception of this fact may be combined to produce this reticence, with the
humility engendered by his contemplation of his Lord, certain it is that the evangelist himself is completely hidden behind the bold, broad masses in which are depicted
the Messiah of Jewish hope, the Savior of mankind, the consummate flower of the ancient law, and the perfect life and unrivaled teaching of the Son of David.

SUPERSCRIPTION

The Gospel (eujagge>lion). Signifies originally a present given in return for joyful news. Thus Homer makes Ulysses say to Eumaeus, "Let this reward eujagge>lion be
given me for my good news" (Od., 14:152). In Attic Greek it meant (in the plural) a sacrifice for good tidings. Later it comes to mean the good news itself - the joyful
tidings of Messiah's kingdom. Though the word came naturally to be used as the title of books containing the history of the good tidings, in the New Testament itself it is
never employed in the sense of a written book, but always means the word preached.

According to (kata>). This is not the same as the phrase Gospel of Matthew. The Gospel is God's not Matthew's nor Luke's; and is substantially one and the same in
all the evangelists' writings. The words "according to," therefore, imply a generic element in the Gospel which Matthew has set forth in his own peculiar style. The
meaning is, the good tidings of the kingdom, as delivered or represented by Matthew.

Matthew (Matqai~on). The names Matthew and Levi denote the same person (Matthew 9:9; Mark 2:14; Luke 5:27). The name Levi is wanting in all lists of the
apostles, but Matthew is named in all these lists. The Jews marked decisive changes in their life by a change of name (compare Simon and Peter; Saul and Paul); so that
it is evident that Levi, after his call to the apostolate, styled himself Matthew, a contracted form of the Hebrew Mattathias, meaning gift of God; a name reproduced in
the Greek Theodore (Qeo>v, God; dw~ron, a gift). This name so completely displaced the old one that it is anticipated by Matthew himself in Matthew 9:9 where he is
called Matthew; whereas Mark and Luke, in narrating his call, more correctly style him Levi (Mark 2:14; Luke 5:27); while in their lists of the apostles (Mark 3:18;
Luke 6:15; Acts 1:13) they rightly call him Matthew.

CHAPTER 1

1. Christ (Cristo>v). Properly an adjective, not a noun, and meaning anointed (cri>w, to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler
from David's race, promised under that name in the Old Testament (Psalms 2:2; Daniel 9:25, 26). Hence Andrew says to Simon, "We have found the Messiah, which
is, being interpreted, Christ (John 1:41; compare Acts 4:27; 10:38; 19:28). To us "Christ" has become a proper name, and is therefore written without the definite
article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used,
and the name should therefore be translated "the Christ." After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word
beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the
evangelist's own faith in Jesus as the Messiah.

Anointing was applied to kings (1 Samuel 9:16; 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; 40:15; Leviticus 16:32) at their inauguration. "The
Lord's anointed" was a common title of the king (1 Samuel 12:3, 5; 2 Samuel 1:14, 16). Prophets are called "Messiahs," or anointed one (1 Chronicles 16:22; Psalms
105:15). Cyrus is also called "the Lord's Anointed," because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word "Christ" was
representative of our Lord, who united in himself the offices of king, prophet, and priest.

It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus
was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward him (Luke 7:35, 46). In the
Epistle to the Hebrews (1:8, 9), the words of the Messianic psalms 45:7 are applied to Jesus, "God, even thy God, hath anointed thee with the oil of gladness above thy
fellows."

Anointing was practiced upon the sick (Mark 6:13; Luke 10:34; James 5:14). Jesus, "the Great Physician," is described by Isaiah (61:1, 2; compare Luke 4:18) as
anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, 11); and
the twelve, in his name, "anointed with oil many that were sick, and healed them" (Mark 6:13).

Anointing was practiced upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, "She hath anointed my body aforehand for the
burying" (Mark 14:8; see, also, Luke 23:56).

The Son (uiJo>v). The word te>knon (child) is often used interchangeably with uiJo>v (son), but is never applied to Christ. (For te>knon, see on 1 John 3:1.) While in
te>knon there is commonly implied the passive or dependent relation of the children to the parents, uiJo>v fixes the thought on the person himself rather than on the
dependence upon his parents. It suggests individuality rather than descent; or, if descent, mainly to bring out the fact that the son was worthy of his parent. Hence the
word marks the filial relation as carrying with it privilege, dignity, and freedom, and is, therefore, the only appropriate term to express Christ's sonship. (See John 1:18;
3:16; Romans 8:29; Colossians 1:13, 15.) Through Christ the dignity of sons is bestowed on believers, so that the same word is appropriate to Christians, sons of God.
(See Romans 8:14; 9:26; Galatians 3:26; 4:5, 6, 7.)

6. David the king (toa, "the David, the king"). Both words are thus emphasized: the David from whom Christ, if he were the Messiah, must have descended; the king
with whom the Messiah's genealogy entered upon the kingly dignity. In this genealogy, where the generations are divided symmetrically into three sets of fourteen, the
evangelist seems to connect the last of each set with a critical epoch in the history of Israel: the first reaching from the origin of the race to the commencement of the
monarchy ("David the king"); the second, from the commencement of the monarchy to the captivity of Babylon; the third and last, from the captivity to the coming of
"the Christ." The same emphatic or demonstrative use of the article occurs with the name of Joseph (ver. 16), marking his peculiar relation to Jesus as the husband of
Mary: the Joseph, the husband of Mary.

18. Espoused (mnhsteuqei>shv: Rev., betrothed; Tyn., maryed). The narrative implies a distinction between betrothal and marriage. From the moment of her betrothal
a woman was treated as if actually married. The union could be dissolved only by regular divorce. Breach of faithfulness was regarded as adultery, and was punishable
with death (Deuteronomy 22:23, 24), and the woman's property became virtually that of her betrothed, unless he had expressly renounced it; but, even in that case, he
was her natural heir.

19. Not willing (mhlwn) - was minded (ejboulh>qh). These two words, describing the working of Joseph's mind, and evidently intended to express different phases of
thought, open the question of their distinctive meanings in the New Testament, where they frequently occur (qe>lw much oftener than bou>lomai), and where the
rendering, in so many cases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in cases where no distinction is
emphasized; but their use in other cases reveals a radical and recognized difference. An interchange is inadmissable when the greater force of the expression requires
qe>lein. For instance, bou>lesqai would be entirely inappropriate at Matthew 8:3"I will, be thou cleansed;" or at Romans 7:15.

The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament.

Qe>lein is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills.
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Bou>lesqai      2005-2009,
             expresses  wish, Infobase  Media
                              inclination,       Corp. whether one desires to do a thing himself or wants some one else to do it. Qe>lein, therefore,Page
                                           or disposition,                                                                                                denotes10the/active
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resolution, the will urging on to action. Bou>lesqai is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Qe>lein indicates the
impulse of the will; bou>lesqai, its tendency. Bou>lesqai can always be rendered by qe>lein, but qe>lein cannot always be expressed by bou>lesqai.
The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament.

Qe>lein is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills.
Bou>lesqai expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Qe>lein, therefore, denotes the active
resolution, the will urging on to action. Bou>lesqai is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Qe>lein indicates the
impulse of the will; bou>lesqai, its tendency. Bou>lesqai can always be rendered by qe>lein, but qe>lein cannot always be expressed by bou>lesqai.

Thus, Agamemnon says, "I would not (oujk e]qelon) receive the ransom for the maid (i.e., I refused to receive), because I greatly desire (bou>lomai) to have her at
home" (Homer, "Il.," i. 112). So Demosthenes: "It is fitting that you should be willing (ejqe>lein) to listen to those who wish (boulome>nwn) to advise" ("Olynth.," 1:1).
That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but who power to do so depends on your consent.
Again: "If the gods will it (qe>lwsi) and you wish it (bou>lhsqe)" (Demosth., "Olynth.," ii. 20). 1

In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18"Rachael would not (h]
qele) be comforted;" obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example,
resolved (qelwn) to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought (ejnqumhqe>ntov), his mind inclined
(tendency), he was minded (ejboulh>qh) to put her away secretly.

Some instances of the interchanged use of the two words are the following: Mark 15:15"Pilate willing" (boulo>menov); compare Luke 23:20"Pilate willing" (qe>lwn).
Acts 27:43"The centurion willing" (boulo>menov); Matthew 27:17"Whom will ye that I release" (qe>lete); so ver. 21. John 18:39"Will ye that I release" (bou>lesqe);
Matthew 14:5"When he would have put him to death" (qe>lwn). Mark 6:48"He would have passed by them" (h]qele); Acts 19:30"Paul would have
entered" (boulome>nou). Acts 18:27"He was disposed to pass" (boulome>nou). Titus 3:8"I will that thou affirm" (bou>lomai). Mark 6:25"I will that though give
me" (qe>lw), etc., etc.

In the New Testament qe>lw occurs in the following senses:

1.A decree or determination of the will.

(a)Of God (Matthew 12:7; Romans 9:16, 18; Acts 18:21; 1 Corinthians 4:19; 12:18; 15:38).

(b)Of Christ (Matthew 8:3; John 17:24; 5:21; 21:22).

(c)Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, "Wilt thou go up to
Jerusalem?" John 6:67 Others of the disciples had decided to leave Jesus. Christ said to the twelve, "Will ye also go away?" Is that your determination? John 7:17 I any
man sets his will, is determined to do God's will. John 8:44 The lusts of your father your will is set to do. Acts 24:6.

2.A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a
wish; notably Mark 14:36 of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part.
Mark 10:43"Whosoever will be great," expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15 It was given to the Jews to decide
what prisoner should be released. Luke 1:62 The name of the infant John was referred to Zacharias' decision. John 17:24 Surely Christ does more than desire that
those whom the Father has given him shall be with him. Luke 9:54 It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1
Corinthians 4:21; Matthew 16:25, 19:17, John 21:22; Matthew 13:28; 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38;
Luke 8:20; 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.

3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.)

Bou>lomai occurs in the following senses:

1.Inclination or disposition (Acts 18:27; 19:30; 25:22: 28:18; 2 Corinthians 1:15).

2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; 3:4; 1 Corinthians 12:11; Hebrews 6:17).

In most, if not all of these cases, we might expect qe>lein; but this use of bou>lomai there is an implied emphasis on the element of free choice or self-determination,
which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric
usage may be compared in its occasional employment of bou>lomai to express determination, but only with reference to the gods, in whom to wish is to will. Thus,
"Whether Apollo will (bou>letai) ward off the plague" ("Il.," i. 67). "Apollo willed (bou>leto) victory to the Trojans" (Il.," vii. 21).

To make a public example (deigmati>sai). The word is kindred to dei>knumi, to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc.,
publish her; Tyn., defame her). The word occurs in Colossians 2:15 of the victorious Savior displaying the vanquished powers of evil as a general displays his trophies
or captives in a triumphal procession. "He made a show of them openly." A compound of the same word (paradeigmatizw) appears in Hebrews 6:6"They crucify the
Son of God afresh, and put him to an open shame."

21. Shalt call. Thus committing the office of a father to Joseph. The naming of the unborn Messiah would accord with popular notions. The Rabbis had a saying
concerning the six whose names were given before their birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One,
blessed by His name, bring quickly in our days."

Jesus (Ihsou~n). The Greek form of a Hebrew name, which had been born by two illustrious individuals in former periods of the Jewish history - Joshua, the successor
of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from
Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally name Hoshea
(saving), which was altered by Moses into Jehoshua (Jehovah (our) Salvation) (Numbers 13:16). The meaning of the name, therefore, finds expression in the title
Savior, applied to our Lord (Luke 1:47, 2:11; John 4:42).

Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Revelation 19:11-16. As God's
revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Joshua 5:13, 14). Under Joshua the enemies of Israel
were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which
overcomes the world (Hebrews 12:2). Following him, we enter into rest.

The priestly(c)
 Copyright   office of Jesus isInfobase
                2005-2009,      foreshadowed
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                                                the high-priest Jeshua, who appears in the vision of Zechariah (Zechariah 3; compare Ezra 2:2) in court before God,
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under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The
Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and
crowned with the priestly mitre.
were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which
overcomes the world (Hebrews 12:2). Following him, we enter into rest.

The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (Zechariah 3; compare Ezra 2:2) in court before God,
under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The
Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and
crowned with the priestly mitre.

Thus in this priestly Jeshua we have a type of our "Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;"
confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left
behind. He counts not "equality with God a thing to be grasped at," but "empties himself," taking the "form of a servant," humbling himself and becoming "obedient even
unto death" (Philippians 2:6, 7 Rev.). He assumes the stained garments of our humanity. He who "knew no sin" is "made to be sin on our behalf, that we might become
the righteousness of God in him" (2 Corinthians 5:21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will
rebuke the malice and cast down the power of Satan. He will behold him "as lightning fall from heaven" (Luke 10:18). He will raise and save and purify men of weak
natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses
of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, "unto him that loveth us,
and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and
ever. Amen" (Revelation 1:5, 6 in Rev.).

It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former.
Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Romans 9:25 Rev.) and means saving. He is, in a peculiar sense, the
prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the
divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is
generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient,
forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hosea 1-3). So long as he
lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's live for us when alien from him, and with nothing in us to love.
The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest.

He (aujto). Emphatic; and so rightly in Rev., "For it is He that shall save his people."

Their sins (aJmartiw~n). Akin to aJmarta>nw, to miss a mark; as a warrior who throws his spear and fails to strike his adversary, or as a traveler who missed his way.
2 In this word, therefore, one of a large group which represent sin under different phases, sin is conceived as a failing and missing the true end and scope of our lives,
which is God.

22. Through the prophet (dia). So the Rev. rightly, instead of by. In quotations from the Old Testament, the writers habitually use the preposition dia (through to denote
the instrumentality through which God works or speaks, while they reserve uJpo (by) to express the primary agency of God himself. So here the prophecy in ver. 23
was spoken by the Lord, but was communicated to men through his prophet.

23. The virgin (hJ parqe>nov). Note the demonstrative force of the article, pointing to a particular person. Not, some virgin or other.

They shall call (kale>sousin). In ver. 21, it is thou shalt call. The original of Isaiah (7:14) has she shall call; but Matthew generalized the singular into the plural, and
quotes the prophecy in a form suited to its larger and final fulfilment: men shall call his name Immanuel, as they shall come to the practical knowledge that God will
indeed dwell with men upon the earth.

Immanuel (Hebrew, God is with us). To protect and save. A comment is furnished by Isaiah 8:10"Devise a device, but it shall come to naught; speak a word, but it
shall not stand, for with us is God." Some suppose Isaiah embodied the purport of his message in the names of his children: Mahershalal-hash-baz (speed-prey), a
warning of the coming of the fierce Assyrians; Shear-Jashub (a remnant shall return), a reminder of God's mercy to Israel in captivity, and Immanuel (God is with us), a
promise of God's presence and succor. However this may be, the promise of the name is fulfilled in Jesus (compare "Lo, I am with you always," Matthew 28:20) by his
helpful and saving presence with his people in their sorrow, their conflict with sin, and their struggle with death.

24. The or his sleep (tou~ u[pnou). The force of the definite article; the sleep in which he had the vision. So Rev., "Arose from his sleep."

CHAPTER 2

1. Bethlehem. Hebrew, House of Bread, probably from its fertility. The birthplace of him who calls himself the Bread of Life (John 6:35), and identified with the history
of his human ancestry through Ruth, who was here married to Boaz, and was the ancestress of David (Matthew 1:5, 6), and through David himself, who was born
there, and anointed king by Samuel (compare Luke 2:11city of David).

Wise men, or Magi (ma>goi). Wycliffe renders kings. A priestly caste among the Persians and Medes, which occupied itself principally with the secrets of nature,
astrology, and medicine. Daniel became president of such an order in Babylon (Daniel 2:48). The word became transferred, without distinction of country, to all who
had devoted themselves to those sciences, which were, however, frequently accompanied with the practice of magic and jugglery; and, under the form magician, it has
come to be naturalized in many of the languages of Europe. Many absurd traditions and guessed respecting these visitors to our Lord's cradle have found their way into
popular belief and into Christian art. They were said to be kings, and three in number; they were said to be representatives of the three families of Shem, Ham, and
Japhet, and therefore one of them is pictured as an Ethiopian; their names are given as Caspar, Balthasar, and Melchior, and their three skulls, said to have been
discovered in the twelfth century by Bishop Reinald of Cologne, are exhibited in a priceless casket in the great cathedral of that city.

2. The east (ajnatolh>). Literally, the rising. Some commentators prefer to render at its rising, or when it rose. In Luke 1:78 the word is translated dayspring, or dawn.
The kindred verb occurs in Matthew 4:16"light did spring up" (ajne>teilen).

4. All the chief priests. We should expect only one chief priest to be mentioned; but the office had become a lucrative one, and frequently changed hands. A rabbit is
quoted as saying that the first temple, which stood about four hundred and ten years, had only eighteen high-priests from first to last; while the second temple, which
stood four hundred and twenty years, had more than three hundred high-priests. The reference here is not to a meeting of the Sanhedrim, since the elders, who are not
mentioned, belonged to this; but to an extraordinary convocation of all the high-priests and learned men. Besides the high-priest in actual office, there might be others
who had been this predecessors, and who continued to bear the name, and in part the dignity. It may possibly have included the heads of the twenty-four courses of
priests.

6. Land of Judah. To distinguish it from Bethlehem in the territory of Zebulon.
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Shall be shepherd of (poimanei~), from poimh>n, a shepherd. So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding,
guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings "the shepherds of the people." To
priests.

6. Land of Judah. To distinguish it from Bethlehem in the territory of Zebulon.

Shall be shepherd of (poimanei~), from poimh>n, a shepherd. So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding,
guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings "the shepherds of the people." To
David the people said, "The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel" (2 Samuel 5:2 compare Psalms 78:70-72. God is often called a
shepherd (Genesis 48:15; Psalms 23:1; 77:20; 80:1; Isaiah 40:11; Ezekiel 34:11-31. Jesus calls himself the good shepherd (John 10:11). Peter, who is bidden by Jesus
to shepherd his sheep (John 21:16poi>maine, Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to
the Hebrews (13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd
his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for "the
Lamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17 Rev.). In this verse the word governor is in harmony with the idea of shepherding,
since the word hJgou>menov originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, 4: "He
calleth his own sheep by name, and leadeth them out.... He goeth before them, and the sheep follow him."

Inquired diligently (hjkri>bwsen). Better learned accurately. The verb is formed from a]krov, at the point or end. The idea is, therefore, he ascertained to the last point;
denoting the exactness of the information rather than the diligence of the search for it. Compare ver. 8, "Search out carefully (ajkribw~v). So the Rev. for diligently.

What time the star appeared (tonon tou~ fainome>nou). Lit., the time of the appearing star. Herod asks, "How long does the star make itself visible since its rising in
the East? rather than "At what time did it appear?"

12. Being warned (crhmatisqe>ntev). The verb means to give a response to one who asks or consults: hence, in the passive, as here, to receive an answer. The word
therefore implies that the wise men had sought counsel of God; and so Wycliffe, "And answer taken in sleep."

16. The children (tou). Male children, as is indicated by the masculine form of the article, and so Rev.

23. The prophets. Note the plural, as indicating not any one prediction in particular, but a summary of the import of several prophetic statements, such as Psalms 22:6,
8; 69:11, 19; Isaiah 53:2, 3, 4.

A Nazarene. A term of contempt (compare John 1:46; 7:52). The very name of Nazareth suggested insignificance. In Hebrew it meant sprout or shoot. The name is
prophetically given to the Messiah (Isaiah 11:1). In Isaiah 10:33, 34 the fate of Assyria is described under the figure of the felling of a cedar-forest. The figure of the
tree is continued at the opening of ch. 11 concerning the Jewish state. The cedar throws out no fresh suckers, but the oak is a tree "in which, after the felling, a stock
remaineth" (Isaiah 6:13; compare Job 14:9). There is a future then for Israel, represented by the oak. "There shall come forth a shoot from the stock of Jesse, and a
twig from his roots shall bear fruit." As David sprang from the humble family of Jesse, so the Messiah, the second David, shall arise out of great humiliation. The fact
that Jesus grew up at Nazareth was sufficient reason for his being despised. He was not a lofty branch on the summit of a stately tree; not a recognized and honored
son of the royal house of David, now fallen, but an insignificant sprout from the roots of Jesse; a Nazarene, of an upstart sprout-town.

CHAPTER 3

1. In those days. The phrase is indefinite, but always points back to a preceding date; in this case to the date of the settlement of the family at Nazareth. "In those days,"
i.e., some time during the nearly thirty years since that settlement.

John. Hebrew, meaning God has dealt graciously. Compare the German Gotthold.

Came (paragi>netai). Rev., cometh. The verb is used in what is called the historical present, giving vividness to the narrative, as Carlyle ("French Revolution"): "But now
also the National Deputies from all ends of France are in Paris with their commissions." "In those days appears John the Baptist."

Preaching (khru>sswn). See on 2 Peter 2:5.

Wilderness (th|~ ejrh>mw|). Not suggesting absolute barrenness but unappropriated territory affording free range for shepherds and their flocks. Hepworth Dixon
("The Holy Land") says, "Even in the wilderness nature is not so stern as man. Here and there, in clefts and basins, and on the hillsides, grade on grade, you observe a
patch of corn, a clump of olives, a single palm."

2. Repent (metanoei~te). A word compounded of the preposition meta>, after, with; and the verb noe>w, to perceive, and to think, as the result of perceiving or
observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound
means to think differently after. Meta>noia (repentance) is therefore, primarily, an after-thought, different from the former thought; then, a change of mind which issues
in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary
usage. Repentance, then, has been rightly defined as "Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice."
Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow (lu>ph) and repentance (meta>noia),
and puts the one as the outcome of the other. "Godly sorrow worketh repentance" (2 Corinthians 7:10).

The kingdom of heaven. Lit., the kingdom of the heavens (hJ basilei>a tw~n oujranw~n). An expression peculiar to Matthew. The more usual one is the kingdom of
God. It is a kingdom of heaven because its origin, its end, its king, the character and destiny of its subjects, its laws, institutions, and privileges - all are heavenly. In the
teaching of Christ and in the apostolic writings the kingdom of the Messiah is the actual consummation of the prophetic idea of the rule of God, without any national
limitation, so that participation therein rests only on faith in Jesus Christ, and on the moral renewal which is conditioned by the same. It is the combination of all rights of
Christian citizenship in this world, and eternal blessedness in the next. All its senses are only different sides of the same great idea - the subjection of all things to God in
Christ.

Voice. John's personality is thrown into shadow behind Christ. "What would be the duty of a merely human teacher of the highest moral aim, entrusted with a great
spiritual mission and lesson for the benefit of mankind? The example of St. John Baptist is an answer to this inquiry. Such a teacher would represent himself as a mere
'voice,' crying aloud in the moral wilderness around him, and anxious, beyond aught else, to shroud his own significant person beneath the majesty of his
message" (Liddon, "Our Lord's Divinity").

6. Were baptized (ejbapti>zonto). See on Mark 7:4.

Confessing their sins (ejxomologou>menoi taav aujtw~n). The words imply:
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1.That confession was connected with baptism. They were baptized while in the act of confessing.

2.An open confession, not a private one to John (ejx, compare Acts 19:18; James 5:16).
6. Were baptized (ejbapti>zonto). See on Mark 7:4.

Confessing their sins (ejxomologou>menoi taav aujtw~n). The words imply:

1.That confession was connected with baptism. They were baptized while in the act of confessing.

2.An open confession, not a private one to John (ejx, compare Acts 19:18; James 5:16).

3.An individual confession; possibly a specific one. (See Luke 3:10-15.)

9. These stones. Pointing, as he spoke, to the pebbles on the beach of the Jordan.

10. Is laid (kei~tai). Not, is applied, as "She layeth her hands to the spindle" (Proverbs 31:19), but is lying.

Is hewn down and cast. The present tense is graphic, denoting what is to happen at once and certainly.

11. To bear. Compare to unloose, Mark 1:7. John puts himself in the position of the meanest of servants. To bear the sandals of their masters, that is, to bring and take
them away, as well as to fasten or to take them off, was, among the Jews, Greeks, and Romans, the business of slaves of the lowest rank.

12. Fan, floor (Wyc. has corn-floor). The picture is of a farmer at his threshing-floor, the area of hard-beaten earth on which the sheaves are spread and the grain
trodden out by animals. His fan, that is his winnowing-shovel or fork, is in his hand, and with it he throws up the mingled wheat and chaff against the wind in order to
separate the grain. 3

Throughly cleanse (diakaqariei~). Throughly (retained by Rev.) obsolete form of thoroughly, is the force of the preposition dia> (through). In that preposition lies the
picture of the farmer beginning at one side of the floor, and working through to the other, cleansing as he goes.

The whole metaphor represents the Messiah as separating the evil from the good, according to the tests of his kingdom and Gospel, receiving the worthy into his
kingdom and consigning the unworthy to destruction (compare Matthew 13:30; 39-43; 48-50).

14. Forbad (diekw>luen). The A.V., following Wyc. and Tynd., misses the meaning of the verb. As in so many instances, it overlooks the force of the imperfect tense,
which expresses past action, either in progress or in process of conception, in the agent's mind. John did not forbid Jesus, but had it in mind to prevent him: was for
hindering him. Hence Rev., properly, would have hindered him. Again, the preposition (dia>) intensifies the verb, and represents strong feeling on John's part. He was
moved to strenuous protest against Jesus' baptism by him.

16. As a dove (wJsei). In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luke
3:22 "In a bodily form, as a dove"). The dove was an ancient symbol of purity and innocence, adopted by our Lord in Matthew 10:16. It was the only bird allowed to
be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New
Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral
of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues
the divine ray along which the dove is descending upon the waters. So Milton:

"Thou from the first

Wast present, and with mighty wings outspread

Dove-like sat'st brooding on the vast abyss

And mad'st it pregnant."

In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove
perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him.

It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud: "The Spirit of God
moved on the face of the waters like a dove." Dr. Edersheim ("Life and Times of Jesus the Messiah") vigorously contradicts this, and says that the passage treats of the
supposed distance between the upper and lower waters, which was only three finger-breadths. This is proved by Genesis 1:2 where the Spirit of God is said to brood
over the face of the waters, "just as a dove broodeth over her young without touching them." "Thus the comparison is not between the Spirit and the dove, but between
the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them." He
goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. "If, therefore, rabbinic illustration of the descent of the Holy Spirit with the visible
appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people."

CHAPTER 4

1. The Devil (tou~ diabo>lou). The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers); and in
2 Timothy 3:3 and Titus 2:3 (false accusers). In such cases never with the article. The Devil, Satan, the God of this world (oJ dia>bolov), is always with the article and
never plural. This should be distinguished from another word, also wrongly rendered devil in the A.V. - dai>mwn, and its more common neuter form diamo>nion, both
of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and
against the protest of the American revisers, retains devil for both words, except in Acts 17:18 where it renders as A.V. gods.

The Son of God. By its position in the sentence Son is emphatic. "If thou standest to God in the relation of Son."

Bread (a]rtoi). Lit., loaves or cakes. So Wyc., loaves. These stones were perhaps those "silicious accretions," which assume the exact shape of little loaves of bread,
and which were represented in legend as the petrified fruits of the cities of the plain. By a similar fancy certain crystallizations on Mount Carmel and near Bethlehem are
called "Elijah's melons," and the "Virgin Mary's peas;" and the black and white stones found along the shores of the Lake of Galilee have been transformed into traces
of the tears of Jacob in search of Joseph. The very appearance of these stones, like the bread for which the faint body hungered, may have added force to the
temptation. This resemblance may have been present to Christ's mind in his words at Matthew 7:9.

4. It is written (ge>graptai). The perfect tense. "It has been written, and stands written." The first recorded words of Jesus after his entrance upon his ministry are an
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In answer to Satan he says, It is written.
temptation. This resemblance may have been present to Christ's mind in his words at Matthew 7:9.

4. It is written (ge>graptai). The perfect tense. "It has been written, and stands written." The first recorded words of Jesus after his entrance upon his ministry are an
assertion of the authority of scripture, and that though he had the fulness of the Spirit. When addressing man, our Lord seldom quoted scripture, but said I say unto you.
In answer to Satan he says, It is written.

5. Taketh (paralamba>nei). The preposition para> (with, by the side of), implies taketh along with himself, or conducteth. It is the same word which all three evangelists
use of Lord's taking his chosen apostles to the Mount of Transfiguration (Matthew 17:1; Mark 9:2; Luke 9:28).

The holy city. Matthew alone calls Jerusalem by this name, in accordance with the general intent of his gospel to connect the old economy with the new.

Pinnacle of the temple (togion tou~ iJerou~). Pinnacle, from the Latin pinnaculum, a diminutive of pinna or penna (a wing), is a literal translation of pteru>gion, which is
also a diminutive (a little wing or winglet). Nothing in the word compels us to infer that Christ was placed on the top of a tower or spire, which is the popular meaning of
pinnacle. The word may be used in the familiar English sense of the wing of a building. Herod's temple had two wings, the northern and southern, of which the southern
was the higher and grander; that being the direction in which the chief enlargement of the temple area made by Herod was practicable. That enlargement, according to
Josephus, was effected by building up walls of solid masonry from the valley below. At the extremity of the southern side of the area, was erected the "royal portico," a
magnificent colonnade, consisting of a nave and two aisles, running across the entire space from the eastern to the western wall. Josephus further says, that "while the
valley of itself was very deep, and its bottom could scarcely be seen when one looked down from above, the additional vastly high elevation of the portico was placed
on that height, insomuch that, if any one looked down from the summit of the roof, combining the two altitudes in one stretch of vision, he would be giddy, while his
sight could not reach to such an immense depth." This, in comparison with the northern wing, was so emphatically the wing of the temple as to explain the use of the
article here, as a well-known locality. The scene of the temptation may have been (for the whole matter is mainly one of conjecture) the roof of his portico, at the
southeastern angle, where it joined Solomon's Porch, and from which the view into the Kedron valley beneath was to the depth of four hundred and fifty feet.

The word temple (iJero>n, lit., sacred place) signifies the whole compass of the sacred inclosure, with its porticos, courts, and other subordinate buildings; and should
be carefully distinguished from the other word, nao>v, also rendered temple, which means the temple itself - the "Holy Place" and the "Holy of Holies." When we read,
for instance, of Christ teaching in the temple (iJero>n) we must refer it to one of the temple-porches. So it is from the iJero>n, the court of the Gentiles, that Christ
expels the money-changers and cattle-merchants. In Matthew 27:51 it is the veil of the nao>v which is rent; the veil separating the holy place from the holy of holies. In
the account of Zacharias entering into the temple of the Lord to burn incense (Luke 1:9), the word is nao>v, the holy place in which the altar of incense stood. The
people were "without," in the fore-courts. In John 2:21the temple of his body, iJero>nwould be obviously inappropriate.

6. In their hands (ejpi). On their hands (so Rev.) is more correct, and gives a different picture from the A.V. in: lifted on their hands, as on a litter or platform.

7. Again (pa>lin). Emphatic, meaning on the other hand, with reference to Satan's it is written (ver. 6); as if he had said, "the promise which you quote most be
explained by another passage of scripture." Archbishop Trech aptly remarks, "In that 'It is written again' of Christ, lies a great lesson, quite independent of that
particular scripture which, on this occasion, he quotes, or of the use to which he turns it. There lies in it the secret of our safety and defence against all distorted use of
isolated passages in holy scripture. Only as we enter into the unity of scripture, as it balances, completes, and explains itself, are we warned against error and delusion,
excess or defect on this side or the other. Thus the retort, 'It is written again,' must be of continual application; for indeed what very often are heresies but one-sided,
exaggerated truths, truths rent away indeed from the body and complex of the truth, without the balance of the counter-truth, which should have kept them in their due
place, co-ordinated with other truths or subordinated to them; and so, because all such checks are wanting, not truth any more, but error."

12. Was cast into prison (paredo>qh). The verb means, first, to give, or hand over to another. So, to surrender a city or a person, often with the accompanying notion
of treachery. The Rev., therefore, rightly renders, was delivered up.

16. The people which sat (oJ kaqlh>menov); Wyc., dwelt. The article with the participle (lit., the people, the one sitting) signifying something characteristic or habitual:
the people whose characteristic it was to sit in darkness. This thought is emphasized by repetition in a stronger form; sitting in the region and shadow of Death. Death is
personified. This land, whose inhabitants are spiritually dead, belongs to Death as the realm of his government.

17. To preach (khru>ssein). Originally, to dischard the duty of a herald (kh>rux); hence to cry out, proclaim (see on 2 Peter 2:5). The standing expression in the New
Testament for the proclamation of the Gospel; but confined to the primary announcement of the message and facts of salvation, and not including continuous instruction
in the contents and connections of the message, which is expressed by dida>skein (to teach). (Both words are used in Matthew 4:23; 9:35; 11:1).

18. The sea (thlassan). The small lake of Gennesaret, only thirteen miles long and six wide in its broadest part, is called the sea, by the same kind of popular usage by
which Swiss and German lakes are called See; as the Konigsee, the Trauensee. So, also, in Holland we have the Zuyder Zee. The Latin mare (the sea) likewise
becomes meer in Holland, and is used of a lake, as Haarlemmer Meer; and in England, mere, as appears in Windermere, Grasmere, etc.

A net (ajmfi>blhstron). From ajmfi, around, and ba>llw, to throw. Hence the casting-net, which, being cast over the shoulder, spreads into a circle (ajmfi). The word is
sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In ver. 20, the word net again occurs, but representing a different
Greek word (di>ktuon) which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Matthew 13:47sagh>nh, the draw-
net. See farther on that passage.

21. Mending (katarti>zontav). Not necessarily repairing; the word means to adjust, to "put to rights." It may mean here preparing the nets for the next fishing.

23, 24. Sickness, Disease, Torments, Taken, Lunatic. The description of the ailments to which our Lord's power was applied gains in vividness by study of the words
in detail. In ver. 23, the Rev. rightly transposes sickness and disease; for no>sov (A.V., sickness) carries the notion of something severe, dangerous, and even violent
(compare the Latin noceo, to hurt, to which the root is akin). Homer always represents no>sov as the visitation of an angry deity. Hence used of the plague which
Apollo sent upon the Greeks ("Iliad," i. 10). So Sophocles ("Antigone," 421) calls a whirlwind qei>an no>son (a divine visitation). Disease is, therefore, the more
correct rendering as expressing something stronger than sickness or debility. Sickness, however, suits the other word, malaki>an. The kindred adjective, malako>v,
means soft, as a couch or newly-ploughed furrow, and thus easily runs into our invidious moral sense of softness, namely, effeminacy or cowardice, and into the
physical sense of weakness, sickness. Hence the word emphasizes the idea of debility rather than of violet suffering or danger.

In ver. 24 we have, first, a general expression for ailments of all kinds: all that were sick (lit., all who had themselves in evil case; pa>ntav tou). Then the idea of
suffering is emphasized in the word taken (sunexome>nouv), which means literally held-together or compressed; and so the Rev. holden is an improvement on taken, in
which the A.V. has followed Wyc. and Tyn. The word is used of the multitude thronging Christ (Luke 8:45). Compare, also, "how I am straitened (Luke 12:50); and I
am in a strait (Philippians 1:23). Then follow the specific forms of suffering, the list headed again by the inclusive word no>soiv, diseases, and the kai following having
the force of and particularly. Note the word torments (basa>noiv). ba>sanovoriginally meant the "Lydian stone," or touchstone, on which pure gold, when rubbed,
leaves a peculiar mark. Hence, naturally, a test; then a test or trial by torture. "Most words," says Professor Campbell ("On the Language of Sophocles") "have been
originally metaphors, and metaphors are continually falling into the rank of words," used by the writer as mere vehicles of expression without any sense of the
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picturesque or metaphorical element at their core. Thus the idea of a test gradually passes entirely out of ba>sanov, leaving merely the idea of suffering     or torture.
is peculiarly noticeable in the use of this word and its derivatives throughout the New Testament; for although suffering as a test is a familiar New Testament truth, these
words invariably express simply torment or pain. Wycliffe renders, "They offered to him all men having evil, taken with divers sorrows and torments;" and Tyndale, "All
am in a strait (Philippians 1:23). Then follow the specific forms of suffering, the list headed again by the inclusive word no>soiv, diseases, and the kai following having
the force of and particularly. Note the word torments (basa>noiv). ba>sanovoriginally meant the "Lydian stone," or touchstone, on which pure gold, when rubbed,
leaves a peculiar mark. Hence, naturally, a test; then a test or trial by torture. "Most words," says Professor Campbell ("On the Language of Sophocles") "have been
originally metaphors, and metaphors are continually falling into the rank of words," used by the writer as mere vehicles of expression without any sense of the
picturesque or metaphorical element at their core. Thus the idea of a test gradually passes entirely out of ba>sanov, leaving merely the idea of suffering or torture. This
is peculiarly noticeable in the use of this word and its derivatives throughout the New Testament; for although suffering as a test is a familiar New Testament truth, these
words invariably express simply torment or pain. Wycliffe renders, "They offered to him all men having evil, taken with divers sorrows and torments;" and Tyndale, "All
sick people that were taken with divers diseases and gripings." Lunatic, or moon-struck, (selhniazome>nouv), is rendered by Rev. epileptic, with reference to the real
or supposed influence of the changes of the moon upon the victims of epilepsy.

CHAPTER 5

1. A mountain (to). The Rev. recognized the force of the definite article, and renders "the mountain," that particular mountain in the place where Jesus saw the
multitudes. The mountain itself cannot be identified. Delitzsch calls the Mount of Beatitudes "The Sinai of the New Testament."

When he was set (kaqi>santov), following Tyndale. Rev., more literally, when he had sat down (compare Wyc., when he had set). After the manner of the rabbis, he
seated himself ere he began to teach.

2. Taught (ejdi>dasken). The imperfect signifies began to teach.

3. Blessed (maka>rioi). As this word and its cognates occur at least fifty-five times in the New Testament, it is important to understand its history, which is interesting
because it is one of those numerous words which exhibit the influence of Christian association and usage in enlarging and dignifying their meaning. It is commonly
rendered blessed, both in the A.V. and Rev., and that rendering might properly be given it in every instance.

Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich.
It scarcely varies from this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of divine blessedness was not essentially moral. The
gods were blessed because of their power and dignity, not because of their holiness. "In general," says Mr. Gladstone ("Homer and the Homeric Age") "the chief note
of deity with Homer is emancipation from the restraints of moral law. Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they
have personally ceased to observe its rules, either for or among themselves. As compared with men, in conduct they are generally characterized by superior force and
intellect, but by inferior morality."

In its peculiar application to the dead, there is indicated the despair of earthly happiness underlying the thought of even the cheerful and mercurial Greek. Hence the
word was used as synonymous with dead. Only the dead could be called truly blessed. Thus Sophocles ("Oedipus Tyrannus"):

"From hence the lesson learn ye

To reckon no man happy till ye witness

The closing day; until he pass the border

Which severs life from death, unscathed by sorrow."

And again ("Oedipus at Colonus"):

"Happiest beyond compare,

Never to taste of life:

Happiest in order next,

Being born, with quickest speed

Thither again to turn

From whence we came."

Nevertheless, even in its pagan use, the word was not altogether without a moral background. The Greeks recognized a prosperity which waited on the observance of
the laws of natural morality, and an avenging Fate which pursued and punished their violation. This conception appears often in the works of the tragedians; for
instance, in the "Oedipus Tyrannus" of Sophocles, where the main motive is the judgment which waits upon even unwitting violations of natural ties. Still, this prosperity
is external, consisting either in wealth, or power, or exemption from calamity.

With the philosophers a moral element comes definitely into the word. The conception rises from outward propriety to inward correctness as the essence of happiness.
But in all of them, from Socrates onward, virtue depends primarily upon knowledge; so that to be happy is, first of all, to know. It is thus apparent that the Greek
philosophy had no conception of sin in the Bible sense. As virtue depended on knowledge, sin was the outcome of ignorance, and virtue and its consequent happiness
were therefore the prerogative of the few and the learned.

The biblical use of the word lifted it into the region of the spiritual, as distinguished from the merely intellectual, and besides, intrusted to it alone the task of representing
this higher conception. The pagan word for happiness (eujdaimoni>a, under the protection of a good genius or daemon) nowhere occurs in the New Testament nor in
the Scriptures, having fallen into disrepute because the word daemon, which originally meant a deity, good or evil, had acquired among the Jews the bad sense which
we attach to demon. Happiness, or better, blessedness, was therefore represented both in the Old and in the New Testament by this word maka>riov. In the Old
Testament the idea involves more of outward prosperity than in the New Testament, yet it almost universally occurs in connections which emphasize, as its principal
element, a sense of God's approval founded in righteousness which rests ultimately on love to God.

Thus the word passed up into the higher region of Christian thought, and was stamped with the gospel signet, and laden with all the rich significance of gospel
blessedness. It now takes on a group of ideas strange to the best pagan morality, and contradictory of its fundamental positions. Shaking itself loose from all thoughts of
outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery,
and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love. For the
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isolation of the virtuous and the contraction of human sympathy, the Gospel pushes these out with an ideal of a world-wide sympathy and of a happiness realized in
ministry. The vague outlines of an abstract good vanish from it, and give place to the pure heart's vision of God, and its personal communion with the Father in heaven.
Thus the word passed up into the higher region of Christian thought, and was stamped with the gospel signet, and laden with all the rich significance of gospel
blessedness. It now takes on a group of ideas strange to the best pagan morality, and contradictory of its fundamental positions. Shaking itself loose from all thoughts of
outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery,
and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love. For the
aristocracy of the learned virtuous, it introduces the truth of the Fatherhood of God and the corollary of the family of believers. While the pagan word carries the
isolation of the virtuous and the contraction of human sympathy, the Gospel pushes these out with an ideal of a world-wide sympathy and of a happiness realized in
ministry. The vague outlines of an abstract good vanish from it, and give place to the pure heart's vision of God, and its personal communion with the Father in heaven.
Where it told of the Stoic's self-sufficiency, it now tells of the Christian's poverty of spirit and meekness. Where it hinted at the Stoic's self-repression and strangling of
emotion, it now throbs with a holy sensitiveness, and with a monition to rejoice with them that rejoice, and to weep with them that weep. From the pagan word the
flavor of immortality is absent. No vision of abiding rest imparts patience and courage amid the bitterness and struggle of life; no menace of the destiny of evil imposes a
check on human lusts. The Christian word blessed is full of the light of heaven. It sternly throws away from itself every hint of the Stoic's asserted right of suicide as a
refuge from human ills, and emphasizes something which thrives on trial and persecution, which glories in tribulation, which not only endures but conquers to world, and
expects its crown in heaven.

The poor (oiJ ptwcoi). Three words expression poverty are found in the New Testament. Two of them, pe>nhv and penicro>v, are kindred terms, the latter being
merely a poetic form of the other, and neither of these occurs more than once (Luke 21:2; 2 Corinthians 9:9). The word used in this verse is therefore the current word
for poor, occurring thirty-four times, and covering every gradation of want; so that it is evident that the New Testament writers did not recognize any nice distinctions of
meaning which called for the use of other terms. Luke, for instance (21:2, 3), calls the widow who bestowed her two mites both penicra and ptwch. Nevertheless, there
is a distinction, recognized by both classical and eccleciastical writers. While oJ pe>nhv is one of narrow means, one who "earns a scanty pittance," ptwco>v is allied to
the verb ptw>ssein, to crouch or cringe, and therefore conveys the idea of utter destitution, which abjectly solicits and lives by alms. Hence it is applied to Lazarus
(Luke 16:20, 22), and rendered beggar. Thus distinguished, it is very graphic and appropriate here, as denoting the utter spiritual destitution, the consciousness of which
precedes the entrance into the kingdom of God, and which cannot be relieved by one's own efforts, but only by the free mercy of God. (See on 2 Corinthians 6:10;
8:9.)

4. They that mourn (penqou~ntev). Signifying grief manifested; too deep for concealment. Hence it is often joined with klai>ein, to weep audibly (Mark 16:10; James
4:9).

Shall be comforted. See on John 14:16.

5. The meek (oiJ praei~v). Another word which, though never used in a bad sense, Christianity has lifted to a higher plane, and made the symbol of a higher good. Its
primary meaning is mild, gentle. It was applied to inanimate things, as light, wind, sound, sickness. It was used of a horse; gentle.

As a human attribute, Aristotle defines it as the mean between stubborn anger and that negativeness of character which is incapable of even righteous indignation:
according to which it is tantamount to equanimity. Plato opposes it to fierceness or cruelty, and uses it of humanity to the condemned; but also of the conciliatory
demeanor of a demagogue seeking popularity and power. Pindar applies it to a king, mild or kind to the citizens, and Herodotus uses it as opposed to anger.

These pre-Christian meanings of the word exhibit two general characteristics.

1.They express outward conduct merely.

2.They contemplate relations to men only. The Christian word, on the contrary, describes an inward quality, and that as related primarily to God.

The equanimity, mildness, kindness, represented by the classical word, are founded in self-control or in natural disposition. The Christian meekness is based on humility,
which is not a natural quality but an outgrowth of a renewed nature. To the pagan the word often implied condescension, to the Christian it implies submission. The
Christian quality, in its manifestation, reveals all that was best in the heathen virtue - mildness, gentleness, equanimity - but these manifestations toward men are
emphasized as outgrowths of a spiritual relation to God. The mildness or kindness of Plato or Pindar imply no sense of inferiority in those who exhibit them; sometimes
the contrary. Plato's demagogue is kindly from self-interest and as a means to tyranny. Pindar's king is condescendingly kind. The meekness of the Christian springs
from a sense of the inferiority of the creature to the Creator, and especially of the sinful creature to the holy God. While, therefore, the pagan quality is redolent of self-
assertion, the Christian quality carries the flavor of self-abasement. As toward God, therefore, meekness accepts his dealings without murmur or resistance as
absolutely good and wise. As toward man, it accepts opposition, insult, and provocation, as God's permitted ministers of a chastening demanded by the infirmity and
corruption of sin; while, under this sense of his own sinfulness, the meek bears patiently "the contradiction of sinners against himself," forgiving and restoring the erring in
a spirit of meekness, considering himself, lest he also be tempted (see Galatians 6:1-5. The ideas of forgiveness and restoration nowhere attach to the classical word.
They belong exclusively to Christian meekness, which thus shows itself allied to love. As ascribed by our Lord to himself, see on Matthew 11:29. Wyc. renders
"Blessed be mild men."

6. Shall be filled (cortasqh>sontai). A very strong and graphic word, originally applied to the feeding and fattening of animals in a stall. In Revelation 19:21 it is used of
the filling of the birds with the flesh of God's enemies. Also of the multitudes fed with the loaves and fishes (Matthew 14:20; Mark 8:8; Luke 9:17). It is manifestly
appropriate here as expressing the complete satisfaction of spiritual hunger and thirst. Hence Wycliffe's rendering, fulfilled, is strictly true to the original.

7. The merciful. See on Luke 1:50.

9. The peacemakers (oiJ eijrhnopoioi>). Should be held to its literal meaning, peace-makers; not as Wyc., peaceable men. The founders and promoters or peace are
meant; who not only keep the peace, but seek to bring men into harmony with each other. Tynd. renders, the maintainers of peace.

13. Have lost his savor (mwranqh|~). The kindred noun (mwro>v) means dull, sluggish; applied to the mind, stupid or silly; applied to the taste, insipid, flat. The verb
here used of salt, to become insipid, also means to play the fool. Our Lord refers here to the familiar fact of salt losing its pungency and becoming useless. Dr.
Thompson ("The Land and the Book") cites the following case: "A merchant of Sidon, having farmed of the government the revenue from the importation of salt,
brought over a great quantity from the marshes of Cyprus - enough, in fact, to supply the whole province for many years. This he had transferred to the mountains, to
cheat the government out of some small percentage of duty. Sixty-five houses were rented and filled with salt. Such houses have merely earthen floors, and the salt next
the ground was in a few years entirely spoiled. I saw large quantities of it literally thrown into the road to be trodden under foot of men and beasts. It was 'good for
nothing.'"

15. A bushel (todion). Rev., rightly, "the bushel;" since the definite article is designed to indicate a familiar object - the grain-measure which is found in every house.

A candlestick (than). Rev., the stand. Also a part of the furniture of every house, and commonly but one in the house: hence the article. The word, which occurs four
times in the Gospels and eight times elsewhere, means, in every case, not a candlestick, but a lamp-stand. In Hebrews 9:2 the golden "candlestick" of the tabernacle is
called lucni>a; but in the description of this article (Exodus 25:31, 39), we read, "Thou shalt make the seven lamps thereof;" and in Zechariah 4:2 where the imagery is
drawn   from(c)
 Copyright   the2005-2009,
                 sanctuary, we  have a "candlestick"
                              Infobase   Media Corp.with a bowl on the top of it, "and his seven lamps thereon, and seven pipes (for the oil) to the lamps which
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                                                                                                                                                                     upon
the top thereof."

16. So shine (ou[twv). Often misconceived, as if the meaning were "Let your light shine in such a way that men may see," etc. Standing at the beginning of the sentence,
A candlestick (than). Rev., the stand. Also a part of the furniture of every house, and commonly but one in the house: hence the article. The word, which occurs four
times in the Gospels and eight times elsewhere, means, in every case, not a candlestick, but a lamp-stand. In Hebrews 9:2 the golden "candlestick" of the tabernacle is
called lucni>a; but in the description of this article (Exodus 25:31, 39), we read, "Thou shalt make the seven lamps thereof;" and in Zechariah 4:2 where the imagery is
drawn from the sanctuary, we have a "candlestick" with a bowl on the top of it, "and his seven lamps thereon, and seven pipes (for the oil) to the lamps which are upon
the top thereof."

16. So shine (ou[twv). Often misconceived, as if the meaning were "Let your light shine in such a way that men may see," etc. Standing at the beginning of the sentence,
it points back to the illustration just used. "So," even as that lamp just mentioned, let your light shine. Wycliffe has apparently caught this correct sense: So shine your
light before men.

17. To destroy (katalu~sai). Lit., to loosen down, dissolve; Wyc., undo.

18. Jot, tittle (ijw~ta, kerai>a). Jot is for jod, the smallest letter in the Hebrew alphabet. Tittle is the little bend or point which serves to distinguish certain Hebrew
letters of similar appearance. Jewish tradition mentions the letter jod as being irremovable; adding that, if all men in the world were gathered to abolish the least letter in
the law, they would not succeed. The guilt of changing those little hooks which distinguish between certain Hebrew letters is declared to be so great that, if such a thing
were done, the world would be destroyed.

22. Hell-fire (thennan tou~ puro>v). Rev., more accurately, the hell of fire. The word Gehenna, rendered hell, occurs outside of the Gospels only at James 3:6. It is the
Greek representative of the Hebrew Ge-Hinnom, or Valley of Hinnom, a deep, narrow glen to the south of Jerusalem, where, after the introduction of the worship of
the fire-gods by Ahaz, the idolatrous Jews sacrificed their children to Molech. Josiah formally desecrated it, "that no man might make his son or his daughter pass
through the fire to Molech" (2 Kings 23:10). After this it became the common refuse-place of the city, into which the bodies of criminals, carcasses of animals, and all
sorts of filth were cast. From its depth and narrowness, and its fire and ascending smoke, it became the symbol of the place of the future punishment of the wicked. So
Milton:

"The pleasant valley of Hinnom, Tophet thence

And black Gehenna called, the type of hell."

As fire was the characteristic of the place, it was called the Gehenna of fire. It should be carefully distinguished from Hades (a[|dhv), which is never used for the place
of punishment, but for the place of departed spirits, without reference to their moral condition. This distinction, ignored by the A.V., is made in the Rev.

25. Agree with (i]sqi eujnow~n). Lit., be well-minded towards; inclined to satisfy by paying or compromising. Wyc., Be thou consenting to.

Officer (uJphre>th|). Denoting a subordinate official, as a herald or an orderly, and in this sense applied to Mark as the "minister" or attendant of Paul and Barnabas
(Acts 13:5). It furnishes an interesting instance of the expansion of a word from a limited and special meaning into a more general one; and also of the influence of the
Gospel in lifting words into higher and purer associations. Formed with the verb ejre>ssw, to row, it originally signified a rower, as distinguished from a soldier, in a
war-galley. This word for a galley-slave comes at last, in the hands of Luke and Paul, to stand for the noblest of all offices, that of a minister of the Lord Jesus (Luke
1:2; Acts 26:16; 1 Corinthians 4:1).

29. Offend (skandali>zei). The word offend carries to the English reader the sense of giving offense, provoking. Hence the Rev., by restoring the picture in the word,
restores its true meaning, causeth to stumble. The kindred noun is ska>ndalon, a later form of skanda>lhqron, the stick in a trap on which the bait is place, and which
springs up and shuts the trap at the touch of an animal. Hence, generally, a snare, a stumbling-block. Christ's meaning here is: "If your eye or your hand serve as an
obstacle or trap to ensnare or make you fall in your moral walk." How the eye might do this may be seen in the previous verse. Bengel observes: "He who, when his
eye proves a stumbling-block, takes care not to see, does in reality blind himself." The words scandal and slander are both derived from ska>ndalon; and Wyc.
renders, "If thy right eye slander thee." Compare Aeschylus, "Choephori," 301, 372.

40. Coat, cloke (citw~na, iJua>tion). The former, the shirt-like under-garment or tunic; the latter, the mantle, or ampler over-garment, which served as a covering for
the night, and therefore was forbidden by the Levitical law to be retained in pledge over night (Exodus 22:26, 27). To yield up this without resistance therefore implies a
higher degree of concession.

41. Shall compel thee to go (ajggareu>sei). This word throws the whole injunction into a picture which is entirely lost to the English reader. A man is travelling, and
about to pass a post-station, where horses and messengers are kept in order to forward royal missives as quickly as possible. An official rushes out, seizes him, and
forces him to go back and carry a letter to the next station, perhaps to the great detriment of his business. The word is of Persian origin, and denotes the impressment
into service, which officials were empowered to make of any available persons or beasts on the great lines of road where the royal mails were carried by relays of
riders.

42. Borrow (dani>sasqai). Properly, to borrow at interest.

43. Neighbor (toon). Another word to which the Gospel has imparted a broader and deeper sense. Literally it means the one near (so the Eng., neighbor = nigh-bor),
indicating a mere outward nearness, proximity. Thus a neighbor might be an enemy. Socrates (Plato, "Republic," 2:373) shows how two adjoining states might come to
want each a piece of its neighbor's (tw~n plhsi>on) land, so that there would arise war between them; and again (Plato, "Theaetetus," 174) he says that a philosopher is
wholly unacquainted with his next-door neighbor, and does not know whether he is a man or an animal. The Old Testament expands the meaning to cover national or
tribal fellowship, and that is the sense in our Lord's quotation here. The Christian sense is expounded by Jesus in the parable of the Good Samaritan (Luke 10:29 sqq.),
as including the whole brotherhood of man, and as founded in love for man, as man, everywhere.

CHAPTER 6

1. Of your Father (para). The A.V. implies the source of the reward; but the preposition means with, by the side of; so that the true sense is, reserved for you and
awaiting you by the side of your Father. Rev., rightly, with.

2. Sound a trumpet (salpi>shv). There seems to be no trace of any such custom on the part of almsgivers, so that the expression must be taken as a figurative one for
making a display. It is just possible that the figure may have been suggested by the "trumpets" of the temple treasury - thirteen trumpet-shaped chests to receive the
contributions of worshippers. (See on Luke 21:2.)

Have their reward (ajpe>cousin). The preposition ajpo indicates receipt in full. Rev. renders they have received, so that there is nothing more to receive. So Wyc.,
They have received their need.
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6. Closet (tamiei~on). See on Luke 12:3.
contributions of worshippers. (See on Luke 21:2.)

Have their reward (ajpe>cousin). The preposition ajpo indicates receipt in full. Rev. renders they have received, so that there is nothing more to receive. So Wyc.,
They have received their need.

6. Closet (tamiei~on). See on Luke 12:3.

7. Use vain repetitions (battalogh>shte). A word formed in imitation of the sound, battalogein: properly, to stammer; then to babble or prate, to repeat the same formula
many times, as the worshippers of Baal and of Diana of Ephesus (1 Kings 18:26; Acts 19:34) and the Romanists with their paternosters and aves.

12. Debts (ojfeilh>mata). So rightly, A.V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28, 30).
Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, "Forgive us our debts," Tholuck ("Sermon on the
Mount") quotes the prayer of Apollonius of Tyana, "O ye gods, give me the things which are owing to me."

Forgive (ajfh>kamen). Lit., to send away, or dismiss. The Rev. rightly gives the force of the past tense, we have forgiven; since Christ assumes that he who prays for
the remission of his own debts has already forgiven those indebted to him. 4

13. Temptation (peirasmo>n). It is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality. Thus,
Genesis 22:1 (Sept.), "God did tempt Abraham;" "This he said to prove him" (John 6:6); Paul and Timothy assayed to go to Bithynia (Acts 16:7); "Examine
yourselves" (2 Corinthians 13:5). Here, generally of all situations and circumstances which furnish an occasion for sin. We cannot pray God not to tempt us to sin, "for
God cannot be tempted with evil, neither tempteth he any man" (James 1:13).

14. Trespasses (paraptw>mata). The Lord here uses another word for sins, and still another (aJmarti>av) appears in Luke's version of the prayer, though he also says,
"every one that is indebted to us." There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of
different aspects of wrong-doing (see on Matthew 1:21). This word is derived from parapi>ptw, to fall or thrown one's self beside. Thus it has a sense somewhat akin
to aJmarti>a, of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the
prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 10:13; 2 Chronicles 26:18; 29:6, 19; Ezekiel 14:13; 28:26). It does not,
therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans
4:25; 5:16; Colossians 2:13; Ephesians 2:1, 5). Unlike para>basiv (transgression), which contemplates merely the objective violation of law, it carries the thought of sin
as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; 5:15, 17; Ephesians 2:1).

16. Ye fast (nhsteu>hte). Observe the force of the present tense as indicating action in progress: Whenever ye may be fasting.

Of a sad countenance (okuqrwpoi>). An uncommon word in the New Testament, occuring only here and at Luke 24:17. Trench ("Studies in the Gospels") explains it
by the older sense of the English dreary, as expressing the downcast look of settled grief, pain, or displeasure. In classical Greek it also signifies sullenness and affected
gravity. Luther renders, Look not sour.

Disfigure (ajfani>zousin). The idea is rather conceal than disfigure. There is a play upon this word and fanw~sin (they may appear) which is untranslatable into English:
they conceal or mask their true visage that they may appear unto men. The allusion is to the outward signs of humiliation which often accompanied fasting, such as being
unwashed and unshaven and unanointed. "Avoid," says Christ, "the squalor of the unwashed face and of the unkempt hair and beard, and the rather anoint thy head and
wash thy face, so as to appear (fanh|~v) not unto men, but unto God as fasting." Wycliffe's rendering is peculiar: They put their faces out of kindly terms.

19. Lay not up treasures (mhzete). Lit., treasure not treasures. So Wyc., Do not treasure to you treasures. The beautiful legend of St. Thomas and Gondoforus is told
by Mrs. Jameson ("Sacred and Legendary Art"): "When St. Thomas was at Caesarea, our Lord appeared to him and said, 'The king of the Indies, Gondoforus, hath
sent his provost, Abanes, to seek for workmen well versed in the science of architecture, who shall build for him a palace finer than that of the Emperor of Rome.
Behold, now I will send thee to him.' And Thomas went, and Gondoforus commanded him to build for him a magnificent palace, and gave him much gold and silver for
the purpose. The king went into a distant country and was absent for two years; and St. Thomas, meanwhile instead of building a palace, distributed all the treasures
among the poor and sick; and when the king returned he was full or wrath, and he commanded that St. Thomas should be seized and cast into prison, and he meditated
for him a horrible death. Meantime the brother of the king died, and the king resolved to erect for him a most magnificent tomb; but the dead man, after that the had
been dead four days, suddenly arose and sat upright, and said to the king, 'The man whom thou wouldst torture is a servant of God; behold I have been in Paradise,
and the angels showed to me a wondrous palace of gold and silver and precious stones; and they said, 'This is the palace that Thomas, the architect, hath built for thy
brother, King Gondoforus.' And when the king heard these words, he ran to the prison, and delivered the apostle; and Thomas said to him, 'Knowest thou not that
those who would possess heavenly things have little care for the things of this earth? There are in heaven rich palaces without number, which were prepared from the
beginning of the world for those who would purchase the possession through faith and charity. Thy riches, O king, may prepare the way for three to such a palace, but
they cannot follow thee thither.'"

Rust (brw~siv). That which eats; from the verb bibrw>skw, to eat. Compare corrode, from the Latin rodo, to gnaw.

Doth corrupt (ajfani>zei). Rev., consume. The same word which is used above of the hypocrites concealing their faces. The rust consumes, and therefore causes to
disappear. So Wyc., destroyeth.

Break through (dioru>ssousin). Lit., dig through, as a thief might easily penetrate the wall of a common oriental house of mud or clay. The Greek name for a burglar is
toicwru>cov, a wall-digger. Compare Job 24:16"In the dark they dig through houses." Also Ezekiel 12:5. Wyc., Thieves delve out.

22. Single (aJplou~v). The picture underlying this adjective is that of a piece of cloth or other material, neatly folded once, and without a variety of complicated folds.
Hence the idea of simplicity or singleness (compare simplicity from the Latin simplex; semel, once; plicare, to fold). So, in a moral sense, artless, plain, pure. Here
sound, as opposed to evil or diseased. Possibly with reference to the double-mindedness and indecision condemned in ver. 24.

Full of light (fwteino). Bengel says, "As if it were all eye."

23. In thee - darkness. Seneca, in one of his letters, tells of an idiot slave in his house, who had suddenly become blind. "Now, incredible as the story seems, it is really
true that she is unconscious of her blindness, and consequently begs her attendant to go elsewhere because the house is dark. But you may be sure that this, at which
we laugh in her, happens to us all; no one understands that he is a avaricious or covetous. The blind seek for a guide; we wander about without a guide."

"Seeing falsely is worse than blindness. A man who is too dim-sighted to discern the road from the ditch, may feel which is which; but if the ditch appears manifestly to
him to be the road, and the road to be the ditch, what shall become of him? False seeing is unseeing, on the negative side of blindness" (Ruskin, "Modern Painters").

24. The other
 Copyright    (c)(e[teron). Implying
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                                                   quality rather than numerical distinction (a]llov). For example, "whoever smiteth thee on thy right cheek,
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other (th); i.e., the other one of the two (Matthew 5:39). At Pentecost, the disciples began to speak with other (eJte>raiv) tongues; i.e., different from their native
tongues. Here the word gives the idea of two master of distinct or opposite character and interests, like God and Mammon.
"Seeing falsely is worse than blindness. A man who is too dim-sighted to discern the road from the ditch, may feel which is which; but if the ditch appears manifestly to
him to be the road, and the road to be the ditch, what shall become of him? False seeing is unseeing, on the negative side of blindness" (Ruskin, "Modern Painters").

24. The other (e[teron). Implying distinction in quality rather than numerical distinction (a]llov). For example, "whoever smiteth thee on thy right cheek, turn to him the
other (th); i.e., the other one of the two (Matthew 5:39). At Pentecost, the disciples began to speak with other (eJte>raiv) tongues; i.e., different from their native
tongues. Here the word gives the idea of two master of distinct or opposite character and interests, like God and Mammon.

Hold to (ajnqe>xetai). The preposition ajnti>, against, indicates holding to the one master as against the other. He who is for God must be against Mammon.

25. Take no thought (mh). The cognate noun is me>rimna, care, which was formerly derived from meri>v, a part; meri>xw, to divide; and was explained accordingly
as a dividing care, distracting the heart from the true object of life. This has been abandoned, however, and the word is placed in a group which carries the common
notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, "careth for the things of
the Lord" (1 Corinthians 7:32). "That the members should have the same care one for another" (1 Corinthians 12:25). "Who will care for your state?" (Philippians
2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, "the care of this world," which chokes the good seed
(Matthew 13:22 compare Luke 8:14). Of Martha; "Thou are careful" (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A.V. was made,
since thought was then used as equivalent to anxiety or solicitude. So Shakespeare ("Hamlet"):

"The native hue of resolution

Is sicklied o'er with the pale cast of thought."

And Bacon (Henry VII.): "Hawis, an alderman of London, was put in trouble, and died with thought and anguish." Somers'"Tracts" (in Queen Elizabeth's reign): "Queen
Catherine Parr died rather of thought."

The word has entirely lost this meaning. Bishop Lightfoot ("On a Fresh Revision of the New Testament") says: "I have heard of a political economist alleging this
passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." It is
uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought
out in 1 Peter, 5:7, where the A.V. ignores the distinction between the two kinds of care. "Casting all your care (me>rimnan, Rev., anxiety) upon Him, for He careth
(aujtw~| me>lei) for you," with a fatherly, tender, and provident care."

CHAPTER 7

3. Beholdest (ble>peiv). Staring at from without, as one who does not see clearly.

Considerest (katanoei~v). A stronger word, apprehendest from within, what is already there.

Mote (ka>rfov). A.V. and Rev. The word mote, however, suggests dust; whereas the figure is that of a minute chip or splinter, of the same material with the beam.
Wyc. renders festu, with the explanation, a little mote. In explaining the passage it is well to remember that the obstruction to sight is of the same material in both cases.
The man with a great beam in his eye, who therefore can see nothing accurately, proposes to remove the little splinter from his brother's eye, a delicate operation,
requiring clear sight. The figure of a splinter to represent something painful or annoying is a common oriental one. Tholuck ("Sermon on the Mount") quotes from the
Arabic several passages in point, and one which is literally our Lord's saying: "How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine
eye?"

Beam (doko). A log, joist, rafter; indicating a great fault.

5. See clearly (diable>yeiv). The preposition dia>, through, giving the sense of thoroughness. Compare the simple verb ble>peiv (beholdest), ver. 3. With the beam in
thine eye thou starest at thy brother's little failing. Pull out the beam; then thou shalt see clearly, not only the fault itself, but how to help thy brother get rid of it.

To cast out (ejkbalei~n). The Lord's words assume that the object of scrutiny is not only nor mainly detection, but correction. Hence thou shalt see clearly, not the
mote, but to cast out the mote.

6. That which is holy (to). The holy thing, as of something commonly recognized as sacred. The reference is to the meat offered in sacrifice. The picture is that of a
priest throwing a piece of flesh from the altar of burnt-offering to one of the numerous dogs which infest the streets of Eastern cities.

Pearls before swine (margari>tav e]mprosqen tw~~n coi>rwn). Another picture of a rich man wantonly throwing handfuls of small pearls to swine. Swine in Palestine
were at best but half-tamed, the hog being an unclean animal. The wild boar haunts the Jordan valley to this day. Small pearls, called by jewellers seed-pearls, would
resemble the pease or maize on which the swine feed. They would rush upon them when scattered, and, discovering the cheat, would trample upon them and turn their
tusks upon the man who scattered them.

Turn (strafe>ntev). The Rev. properly omits again. The word graphically pictures the quick, sharp turn of the boar.

Rend (rJh>xwsin). Lit., break; and well chosen to express the peculiar character of the wound made by the boar's tusk, which is not a cut, but a long tear or rip.

9. Bread, a stone (a]rton, li>qon). Rev. for bread reads loaf, which is better. On the resemblance of certain stones to cakes of bread, see on Matthew 4:3.

13. Strait gate (stenh~v pu>lhv). Rev., narrow. A remarkable parallel to this passage occurs in the "Pinax" or "Tablet" of Cebes, a writer contemporary with Socrates.
In this, human life, with its dangers and temptations, is symbolically represented as on a tablet. The passage is as follows: "Seest thou not, then, a little door, and a way
before the door, which is not much crowded, but very few travel it? This is the way which leadeth into true culture."

Leadeth (ajpa>gousa). Lit., leadeth away, from death, or, perhaps, from the broad road. Note that the gate is not at the end, but at the beginning of the road.

16. Ye shall know (ejpignw>sesqe). The compound verb indicates full knowledge. Character is satisfactorily tested by its fruits.

22. Have we not (ouj). That form of the negative is used which expects an affirmative answer. It therefore pictures both the self-conceit and the self-deception of these
persons. "Surely we have prophesied," etc.

 Copyright
23.         (c) 2005-2009, Infobase
    Profess (oJmologh>sw).    The wordMedia
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                                               is used elsewhere of open confession of Christ before men (Matthew 10:32; Romans 10:9); of John'sPage        20 / 536
                                                                                                                                                    public declaration
that he was not the Christ (John 1:20); of Herod's promise to Salome in the presence of his guests (Matthew 14:7). Hence, therefore, of Christ's open, public
declaration as Judge of the world. "There is great authority in this saying," remarks Bengel.
22. Have we not (ouj). That form of the negative is used which expects an affirmative answer. It therefore pictures both the self-conceit and the self-deception of these
persons. "Surely we have prophesied," etc.

23. Profess (oJmologh>sw). The word which is used elsewhere of open confession of Christ before men (Matthew 10:32; Romans 10:9); of John's public declaration
that he was not the Christ (John 1:20); of Herod's promise to Salome in the presence of his guests (Matthew 14:7). Hence, therefore, of Christ's open, public
declaration as Judge of the world. "There is great authority in this saying," remarks Bengel.

24 sqq. I will liken him, etc. The picture is not of two men deliberately selecting foundations, but it contrasts one who carefully chooses and prepares his foundation
with one who builds at hap-hazard. This is more strongly brought out by Luke (6:48): "Who digged and went deep, and laid a foundation upon the rock" (Rev.). Kitto
("Pictorial Bible") says: "At this very day the mode of building in Christ's own town of Nazareth suggest the source of this image. Dr. Robinson was entertained in the
house of a Greek Arab. The house had just been built, and was not yet finished. In order to lay the foundations he had dug down to the solid rock, as is usual
throughout the country here, to the depth of thirty feet, and then built up arches." The abrupt style of ver. 25 pictures the sudden coming of the storm which sweeps
away the house on the sand: "Descended the rain, and came the floods, and blew the winds."

27. Great was the fall of it. The conclusion of the Sermon on the Mount. "Thus," remarks Bengel, "it is not necessary for every sermon to end with consolation."

28. Were astonished (ejxeplh>ssonto). From ejk, out of, and plh>ssw, to strike. Often to drive one out of his senses by a sudden shock, and therefore here of
amazement. They were astounded. We have a similar expression, though not so strong: "I was struck with this or that remarkable thing."

29. He taught (h+n dida>skwn). He was teaching. This union of the verb and participle emphasized the idea of duration or habit more than the simple tense.

CHAPTER 8

6. Tormented (basanizo>menov). See on torments, Matthew 4:24.

7. Heal (qerapeu>sw). So A.V. and Rev. The word, however, originally means to attend, and to treat medically. The centurion uses another and stronger word, shall
be healed (ijaqh>setai). Luke, who as a physician is precise in the use of medical terms, uses both words in one verse (Luke 9:11). Jesus healed (ija~to) all who had
need of treatment (qerapei>av). Still, Luke himself does not always observe the distinction. See on Luke 5:15.

9. Also (kai). Omitted in A.V., but very important. "I also am a man under authority," as well as thou. (Tynd., I also myself). The centurion compares the Lord's
position with his own. Christ had authority over disease. The centurion also was in authority over soldiers. As the centurion had only to say to a soldier "Go!" and he
went, so Christ had only to say to disease "Go!" and it would obey him.

11. Shall sit down (ajnakliqh>sontai). Lit., recline. The picture is that of a banquet. Jews as well as Romans reclined at table on couches.

12. The outer (toteron). The Greek order of words is very forcible. "They shall be cast forth into the darkness, the outer (darkness). The picture is of an illuminated
banqueting chamber, outside of which is the thick darkness of night.

13. Was healed (ija>qh). Note that the stronger word of the centurion (ver. 8) is used here. Where Christ tends, he heals.

14. Sick of a fever (pure>ssousan). Derived from pur, fire. Our word fever comes through the German feuer.

17. Bare (ejba>stasen). This translation is correct. The word does not mean "he took away," but "he bore," as a burden laid upon him. This passage is the corner-stone
of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating "took
away." Matthew may be presumed to have understood the sense of the passage he was citing from Isaiah, and he could have used no word more inadequate to
express his meaning, if that meaning had been that Christ took away infirmities.

20. Holes (fwleou). Wyc. has ditches, with burrows in explanation.

Nests (kataskhnw>seiv). Only here and in the parallel, Luke 9:58. Nests is too limited. The word, derived from skhnh>, a tent, has the more general meaning of shelter
or habitation. In classical Greek it is used of an encampment. The nest is not to the bird what the hole is to the fox, a permanent dwelling-place, since the bird frequents
the nest only during incubation. The Rev. retains nests, but puts lodging-places in the margin.

24. Tempest (seismo). Lit., shaking. Used of an earthquake. The narrative indicates a sudden storm. Dr. Thomson ("Land and Book") says: "Such winds are not only
violent, but they come down suddenly, and often when the sky is perfectly clear.... To understand the causes of these sudden and violent tempests we must remember
that the lake lies low - six hundred and eighty feet below the sea; that the mountainous plateau of the Jaulan rises to a considerable height, spreading backward to the
wilds of the Hauran, and upward to snowy Hermon; that the water-courses have worn or washed out profound ravines and wild gorges, converging to the head of this
lake; and that these act like great funnels to drawn down the cold winds from the mountains."

28. The tombs (mnhmei>wn). Chambers excavated in the mountain, which would afford a shelter to the demoniac. Chandler ("Travels in Asia Minor") describes tombs
with two square rooms, the lower containing the ashes, while the upper, the friends performed funeral rites, and poured libations through a hole in the floor. Dr.
Thomson ("Land and Book") thus describes the rock-cut tombs in the region between Tyre and Sidon: "They are nearly all of the same form, having a small chamber in
front, and a door leading from that into the tomb, which is about six feet square, with niches on three sides for the dead." A propensity to take up the abode in the
tombs is mentioned by ancient physicians as a characteristic of mad-men. The Levitical uncleanness of the tombs would insure the wretches the solitude which they
sought. Trench ("Notes on the Miracles") cites the following incident from Warburton ("The Crescent and the Cross"): "On descending from these heights I found
myself in a cemetery whose sculptured turbans showed me that the neighboring village was Moslem. The silence of night was not broken by fierce yells and howling,
which I discovered proceeded from a naked maniac who was fighting with some wild dogs for a bone. The moment he perceived me he left his canine comrades, and
bounding along with rapid strides, seized my horse's bridle, and almost forced him backward over the cliff."

Fierce (calepoi). Originally, difficult, hard. Hence hard to manage; intractable.

32. A steep place (tou~ krhmnou~). Much better the steep (Rev.). Not an overhanding precipice, but a steep, almost perpendicular declivity, between the base of
which and the water was a narrow margin of ground, in which there was not room for the swine to recover from their headlong rush. Dr. Thomson ("Land and Book")
says: "Farther south the plain becomes so broad that the herd might have recovered and recoiled from the lake." The article localizes the steep as in the vicinity of the
pasture.

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9. Receipt of custom (telw>nion). Rev., place of toll. Wyc., tollbooth, toll-booth, or toll-cabin, which is an excellent word, though obsolete. Sitting at, is, literally sitting
which and the water was a narrow margin of ground, in which there was not room for the swine to recover from their headlong rush. Dr. Thomson ("Land and Book")
says: "Farther south the plain becomes so broad that the herd might have recovered and recoiled from the lake." The article localizes the steep as in the vicinity of the
pasture.

CHAPTER 9

9. Receipt of custom (telw>nion). Rev., place of toll. Wyc., tollbooth, toll-booth, or toll-cabin, which is an excellent word, though obsolete. Sitting at, is, literally sitting
on: the elevated platform or bench which was the principal feature of the toll-office, as in modern custom-bazaars, being put for the whole establishment. This customs-
office was a Capernaum, the landing-place for the many ships which traversed the lake or coasted from town to town; and this not only for those who had business in
Capernaum, but for those who would there strike the great road of eastern commerce from Damascus to the harbors of the West. Cicero, in his oration on the
Consular Provinces, accuses Gabinius, the pro-consul of Syria, of relieving the Syrians and Jews of some of their legitimate taxes, and of ordering the small building to
be taken down, which the publicans had erected at the approaches to bridges, or at the termination of roads, or in the harbors, for the convenience of their slaves and
collectors.

16. New (ajgna>fou). From aj, not, and gna>ptw, to card or comb wool; hence to dress or full cloth. Therefore Rev. renders more correctly undressed cloth, which
would shrink when wet, and tear loose from the old piece. Wyc. renders rude. Jesus thus pictures the combination of the old forms of piety peculiar to John and his
disciples with the new religious life emanating from himself, as the patching of an old garment with a piece of unfulled cloth, which would stretch and tear loose from the
old fabric and make a worse rent than before.

17. Bottles (ajskou>v). Rev., rightly, wine-skins, though our word bottle originally carried the true meaning, being a bottle of leather. In Spanish, bota means leather
bottle, a boot, and a butt. In Spain wine is still brought to market in pig-skins. In the East, goat-skins are commonly used, with the rough side inward. When old, they
break under the fermentation of the wine.

18. Is even now dead (a]rti ejteleu>thsen). The literal force of the aorist tense is more graphic. Just now died.

20. Hem (kraspe>dou). Rev., border. The fringe worn on the border of the outer garment, according to the command in Numbers 15:38. Dr. Edersheim ("Life and
Times of Jesus") says that, according to tradition, each of the white fringes was to consist of eight threads, one of them wound round the others; first seven times, with a
double knot; then eight times with a double knot; then eleven times with a double knot; and, lastly, thirteen times. The Hebrew characters representing these numbers
formed the words Jehovah One.

23. Minstrels (aujlhta). More correctly, as Rev., flute-players, hired or volunteering as mourners.

Making a noise (qorubou>menon). Rev., tumult. Representing the loud screaming and wailing by the women. It is the word used in Acts 17:5: "Set the city in an
uproar."

32. Dumb (kwfo). The word is also used of deafness (Matthew 11:5; Mark 7:32; Luke 7:22). It means dull or blunted. Thus Homer applies it to the earth; the dull,
senseless earth ("Iliad," 24:25). Also to a blunted dart ("Iliad," 11:390). The classical writers use it of speech, hearing, sight, and mental perception. In the New
Testament, only of hearing and speech, the meaning in each case being determined by the context.

36. Fainted (h+san ejskulme>noi). Rev., better, were distressed. Note the verb with the participle, denoting their habitual condition. The word originally means to flay,
rend, or mangle. Aeschylus uses it of the tearing of dead bodies by fish ("Persae," 577). As appropriate to the figure of sheep, it might be rendered here fleeced. Wyc.,
they were travailed.

Scattered (ejrjrJimme>noi). So A.V. and Rev. The word is the perfect participle passive of rJi>ptw, to throw or cast, and means thrown down, prostrated. So Wyc.,
lying. It is not the dispersion one from another, but their prostration in themselves that is meant. They have cast themselves down for very weariness.

38. Send forth (ejkba>lh|). So A.V. and Rev. But the word is stronger: thrust out, force them out, as from urgent necessity.

CHAPTER 10

1. The disciples (tou). The or his, referring to them as already chosen, though he nowhere relates their choosing. See Mark 3:14; Luke 6:13.

2. Apostles (ajposto>lwn). Compare disciples, ver. 1. Apostles is the official term, used here for the first time. They were merely learners (disciples, maqhtai), until
Christ gave them authority. From ajposte>llw, to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer ("Biblico-
Theological Lexicon") suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the
twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18I have sent. The word is once used of Christ (Hebrews 3:1), and in a very general sense to denote any one
sent (2 Corinthians 8:23; Philippians 2:25).

4. The Canaanite (oJ Kananai~ov). Rev., Cananaean. The word has nothing to do with Canaan. In Luke 6:15; Acts 1:13 the same apostle is called Zelotes, Both terms
indicate his connection with the Galilaean Zealot party, a sect which stood for the recovery of Jewish freedom and the maintenance of distinctive Jewish institutions.
From the Hebrew kanna, zealous; compare the Chaldee kanan, by which this sect was denoted.

5. Judas Iscariot (oJ _Iskariw>thv). The article distinguishes him from others of the name of Judas (compare John 14:22). Iscariot is usually explained as a compound,
meaning the man of Kerioth, with reference to his native town, which is given in Joshua (15:25) as one of the uttermost cities of Judah toward the coast of Edom
southward.

In the four catalogues of the apostles (here; Mark 3:16; Luke 6:14; Acts 1:13) Simon Peter always stands first. Here expressly; "first Simon." Notice that Matthew
names them in pairs, and compare Mark 6:7"sent them forth two and two." The arrangement of the different lists varies; but throughout, Peter is the leader of the first
four, Philip of the second, and James, son of Alphaeus, of the third.

6. The lost sheep (tabata tata). The Greek order throws the emphasis on lost; the sheep, the lost ones. Bengel observes that Jesus says lost oftener than led astray.
Compare Matthew 18:12, 14.

9. Brass (calko). Properly copper. A descending climax. Copper would be as unnecessary as gold.

10. Staves (rJa>bdouv). But the proper reading is staff, (rJa>bdon).

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The  workman(c) is
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                   worthy, etc.Infobase
                                Ver. 11, Media  Corp. etc. "The Teaching of the Twelve Apostles," a tract discovered in 1873 in the library of the monastery
                                         There abide,                                                                                                     Pageof22  the/ Most
                                                                                                                                                                         536
Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It
is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the
9. Brass (calko). Properly copper. A descending climax. Copper would be as unnecessary as gold.

10. Staves (rJa>bdouv). But the proper reading is staff, (rJa>bdon).

The workman is worthy, etc. Ver. 11, There abide, etc. "The Teaching of the Twelve Apostles," a tract discovered in 1873 in the library of the monastery of the Most
Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It
is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the
Lord himself. In the eleventh chapter we read as follows: "And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for
one day; if, however, there be need, then the next day; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except
bread enough till he lodge again, but is he ask money, he is a false prophet." And again (Matthew 13): "Likewise a true teacher, he also is worthy like the workman, of
his support. Every first-fruit, then, of the products of wine-press and threshing-floor, of oxen and sheep, thou shalt take and give to the prophets, for they are your high-
priests.... If thou makest a baking of bread, take the first of it and give according to the commandment. In like manner, when thou openest a jar of wine or oil, take the
first of it and give to the prophets; and of money and clothing, and every possession, take the first, as may seem right to thee, and give according to the commandment."

12. When ye come into (eijserco>menoi). The Greek indicates more distinctly the simultaneousness of the entrance and the salutation: as ye are entering. Rev., as ye
enter. So of the departure, as ye are going forth (ejxerco>menoi, ver. 14).

14. Shake off (ejktina>xate). "The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death.
If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not
and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered." The apostles,
therefore, were not only to leave the house or city which should refuse to receive the, "but it was to be considered and treated as if it were heathen, just as in the similar
case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off" (Edersheim, "Jewish Social Life in the Days of Christ"). The
symbolic act indicated that the apostles and their Lord regarded them not only as unclean, but as entirely responsible for their uncleanness. See Acts 18:6.

16. I send you forth (ejgwllw). Cognate to the word ajpo>stolov (apostle). The I is emphatic: "It is I that send you forth."

Wise (fro>nimoi). So A.V. and Rev. Denoting prudence with regard to their own safety. Wyc., wary.

Harmless (ajke>raioi). Lit., unmixed, unadulterated. Used of wine without water, and of metal without alloy. Hence guileless. So Luther, without falsity. Compare
Romans 16:19; Philippians 2:15. They were to imitate the serpent's wariness, but not his wiliness. "The presence of the wolves demands they ye be wary; the fact that
ye are my apostles (compare "I send you") demands that ye be guileless" (Dr. Morison on Matthew).

17. Of men (tw~n ajnqrw>pwn). Lit., "the men," already alluded to under the term wolves.

19. Take no thought (mh> merimnh>shte). Rev., Be not anxious. See on Matthew 6:25.

In that hour (ejn ejkei>nh| w[ra|). Very precise. "In that selfsame hour." Bengel remarks: "Even though not before. Many feel most strongly their spiritual power when
the hour comes to impart it to others."

25. Beelzebub (beelzebou, Beelzebul). There is a coarse witticism in the application of the word to Christ. Jesus calls himself "the Master of the house," and the Jews
apply to him the corresponding title of the Devil, Heb., Beelzebul, Master of dwelling. (The phrase reappears in German, where the Devil is sometimes called Herr vom
Haus. See Goethe, "Faust," sc. xxi.). Dr. Edersheim's explanation, though ingenious, seems far-fetched. He says that szebuhl, in Rabbinic language, means, not any
ordinary dwelling, but specifically the temple; so that Beelzebul would be Master of the Temple, an expression having reference to the claims of Jesus on his first
purification of the temple. He then conceives a play between this word and Beelzibbul, meaning Lord of idolatrous sacrifice, and says: "The Lord of the temple was to
them the chief of idolatrous worship; the representative of God, that of the worst of demons. Beelzebul was Beelzibbul. What, then, might his household expect at their
hands?" ("Life and Times of Jesus").

27. Preach (khru>xate). Better Rev., proclaim. See on Matthew 4:17.

29. Sparrows (strouqi>a). The word is a diminutive, little sparrows, and carries with it a touch of tenderness. At the present day, in the markets of Jerusalem and Jaffa,
long strings of little birds, sparrows and larks, are offered for sale, trussed on long wooden skewers. Edersheim things that Jesus may have had reference to the two
sparrows which, according to the Rabbins, were used in the ceremonial of purification from leprosy (Leviticus 14:49-54.

Shall not fall. A Rabbinic legend relates how a certain Rabbi had been for thirteen years hiding from his persecutors in a cave, where he was miraculously fed; when he
observed that when the bird-catcher laid his snare, the bird escaped or was caught, according as a voice from heaven proclaimed "Mercy" or "Destruction." Arguing
that if even a sparrow cannot be caught without heaven's bidding, how much more safe was the life of a son of man, he came forth.

32. Confess me (oJmologh>sei ejn ejmoi). A peculiar but very significant expression. Lit., "Confess in me." The idea is that of confessing Christ out of a state of
oneness with him. "Abide in me, and being in me, confess me." It implies indentification of the confessor with the confessed, and thus takes confession out of the
category of mere formal or verbal acknowledgment. "Not every one that saith unto me 'Lord! Lord!' shall enter into the kingdom of heaven." The true confessor of
Christ is one whose faith rests in him. Observe that this gives great force to the corresponding clause, in which Christ places himself in a similar relation with those
whom he confesses. "I will confess in him." It shall be as if I spoke abiding in him. "I in them and thou in me, that they may be perfected into one, and that the world
may know that thou hast sent me, and hast loved them as thou hast loved me" (John 17:23).

34. To send (balei~n). Lit., to throw or cast. By this word the expectancy of the disciples is dramatically pictured, as if he represented them as eagerly looking up for
peace as something to be flung down upon the earth from heaven. Dr. Morison gives the picture thus: "All are on tiptoe of expectation. What is it that is about to
happen? Is it the reign of peace that is just about to be inaugurated and consummated? Is there henceforth to be only unity and amity? As they must and debate, lo! a
sword is flung into the midst."

35. Set at variance (dica>sai). Lit., part asunder. Wyc., to depart = part.

Daughter-in-law (nu>mfhn). So. A.V. and Rev.; but the full force is lost in this rendering. The word means bride, and though sometimes used in classical Greek of any
married woman, it carries a notion of comparative youth. Thus in Homer, "Odyssey," 4:743, the aged nurse, Euryclea, addresses Penelope (certainly not a bride) as
nu>mfa fi>lh (dear bride), of course as a term of affection or petting. Compare "Iliad," 3:130, where Iris addressed Helen in the same way. The radical and bitter
character of the division brought into households by the Gospel is shown by the fact of its affecting domestic relations in their very freshness. They newly-married wife
shall be set at variance with her mother-in-law. Wycliffe's rendering is peculiar: And the son's wife against the wife's or husband's mother.

38. His cross(c)(to).
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                                                                                                                                                           death which
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himself was to die. This was one of those sayings described in John 12:16 which the disciples understood not at the first, but the meaning of which was revealed in the
light of later events. The figure itself was borrowed from the practice which compelled criminals to bear their own cross to the place of execution. His cross: his own.
All are not alike. There are different crosses for different disciples. The English proverb runs: "Every cross hath its inscription" - the name of him for whom it is shaped.
nu>mfa fi>lh (dear bride), of course as a term of affection or petting. Compare "Iliad," 3:130, where Iris addressed Helen in the same way. The radical and bitter
character of the division brought into households by the Gospel is shown by the fact of its affecting domestic relations in their very freshness. They newly-married wife
shall be set at variance with her mother-in-law. Wycliffe's rendering is peculiar: And the son's wife against the wife's or husband's mother.

38. His cross (to). This was no Jewish proverb, crucifixion not being a Jewish punishment; so that Jesus uses the phrase anticipatively, in view of the death which he
himself was to die. This was one of those sayings described in John 12:16 which the disciples understood not at the first, but the meaning of which was revealed in the
light of later events. The figure itself was borrowed from the practice which compelled criminals to bear their own cross to the place of execution. His cross: his own.
All are not alike. There are different crosses for different disciples. The English proverb runs: "Every cross hath its inscription" - the name of him for whom it is shaped.

39. Findeth (euJrw). The word is really a past participle, found. Our Lord looked back in thought to each man's past, and forward to its appropriate consummation in
the future. Similarly, he who lost (ajpole>sav). Plato seems to have foreshadowed this wonderful thought. "O my friend! I want you to see that the noble and the good
may possibly be something different from saving and being saved, and that he who is truly a man ought not to care about living a certain time: he knows, as women say,
that we must all die, and therefore he is not fond of life; he leaves all that with God, and considers in what way he can best spend his appointed term" ("Gorgias," 512).
Still more to the point, Euripides:

"Who knows if life be not death, and death life?"

CHAPTER 11

1. Commanding (diata>sswn). The preposition dia> has a distributive force: giving to each his appropriate charge.

Their cities (aujtw~n). The towns of those to whom he came - the Galilaeans. Compare Matthew 4:23.

2. Two of his disciples (du>o). But the correct reading is dia>, by. He sent by his disciples. So Rev.

3. Thou. Emphatic. Art thou "the Coming One?" - a current phrase for the Messiah.

5. The lame walk. Tynd., The halt go.

6. Be offended (skandalisqh|~). See on Matthew 5:29. Rev., shall find none occasion of stumbling. Compare Wyc., shall not be slandered.

7. As they departed (tou>twn denwn). Rev., more literal and better, as these went their way; or while they, John's disciples, were departing: thus giving the
simultaneousness of Jesus' words with the act of departure.

To see (qea>sasqai). Rev., to behold. qea~sqai, like qewrei~n, expresses the calm, continuous contemplation of an object which remains before the spectator.
Compare John 1:14. Another verb is used in Christ's repetition of the question, vv. 8, 9; ijdei~n in the ordinary sense of seeing. The more earnest expression suits the
first question.

12. Suffereth violence (bia>zetai). Lit., is forced, overpowered, taken by storm. Christ thus graphically portrays the intense excitement which followed John's ministry;
the eager waiting, striving, and struggling of the multitude for the promised king.

The violent take it by force (biastaizousin aujth>n). This was proved by the multitudes who followed Christ and thronged the doors where he was, and would have
taken him by force (the same word) and made him a king (John 6:15). The word take by force means literally to snatch away, carry off. It is often used in the classics
of plundering. Meyer renders, Those who use violent efforts, drag it to themselves. So Tynd., They that make violence pull it into them. Christ speaks of believers. They
seize upon the kingdom and make it their own. The Rev., men of violence, is too strong, since it describes a class of habitually and characteristically violent men;
whereas the violence in this case is the result of a special and exceptional impulse. The passage recalls the old Greek proverb quoted by Plato against the Sophists, who
had corrupted the Athenian youth by promising the easy attainment of wisdom: Good things are hard. Dante has seized the idea:

Regnum coelorum (the kingdom of heaven) suffereth violence

From fervent love, and from that living hope

That overcometh the divine volition;

Not in the guise that man o'ercometh man,

But conquers it because it will be conquered,

And conquered, conquers by benignity."

Parad., xx., 94-99.

14. If ye will (eijqe>lete). More correctly, Rev., If ye are willing or disposed. For there would naturally be an unwillingness to receive the statement about John's high
place, in view of John's imprisonment.

16. Children (paidi>oiv). Diminutive, little children. The Rev. Donald Fraser gives the picture simply and vividly: "He pictured a group of little children playing at make-
believe marriages and funerals. First they acted a marriage procession; some of them piping as on instruments of music, while the rest were expected to leap and dance.
In a perverse mood, however, these last did not respond, but stood still and looked discontented. So the little pipers changed their game and proposed a funeral. They
began to imitate the loud wailing of eastern mourners. But again they were thwarted, for their companions refused to chime in with the mournful cry and to beat their
breasts.... So the disappointed children complained: 'We piped unto you and ye did not dance; we wailed, and ye did not mourn. Nothing pleases you. If you don't
want to dance, why don't you mourn?... It is plain that you are in bad humor, and determined not to be pleased'" ("Metaphors in the Gospels"). The issue is between
the Jews (this generation) and the children of wisdom, v. 9.

Market-places (ajgorai~v). From ajgei>rw, to assemble. Wyc., renders cheepynge; compare cheapside, the place for buying and selling; for the word cheap had
originally no reference to small price, but meant simply barter or price. The primary conception in the Greek word has nothing to do with buying and selling. _Agora> is
an assembly; then the place of assembly. The idea of a place of trade comes in afterward, and naturally, since trade plants itself where people habitually gather. Hence
the Roman Forum was devoted, not only to popular and judicial assemblies, but to commercial purposes, especially of bankers. The idea of trade gradually becomes
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                                            cities the markets are held in bazaars and streets, rather than in squares. In these public places the childrenPage  24found
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playing. Compare Zechariah 8:5.
Market-places (ajgorai~v). From ajgei>rw, to assemble. Wyc., renders cheepynge; compare cheapside, the place for buying and selling; for the word cheap had
originally no reference to small price, but meant simply barter or price. The primary conception in the Greek word has nothing to do with buying and selling. _Agora> is
an assembly; then the place of assembly. The idea of a place of trade comes in afterward, and naturally, since trade plants itself where people habitually gather. Hence
the Roman Forum was devoted, not only to popular and judicial assemblies, but to commercial purposes, especially of bankers. The idea of trade gradually becomes
the dominant one in the word. In Eastern cities the markets are held in bazaars and streets, rather than in squares. In these public places the children would be found
playing. Compare Zechariah 8:5.

17. Mourn (ejko>yasqe). Lit., beat or strike (the beast), as in oriental funeral lamentations.

20. Mighty works (duna>meiv). The supernatural works of Christ and his apostles are denoted by six different words in the New Testament, exhibiting these works
under different aspects and from different points of view. These will be considered in detail as they occur. Generally, a miracle may be regarded:

1.As a portent or prodigy (te>rav); as Acts 7:36 of the wonders shown by Moses in Egypt.

2.As a sign (shmei~on), pointing to something beyond itself, a mark of the power or grace of the doer or of his connection with the supernatural world. So Matthew
12:38.

3.As an exhibition of God's glory (e]ndoxon), Luke 13:17; glorious things.

4.As a strange thing (para>doxon), Luke 5:26.

5.As a wonderful thing (qauma>sion), Matthew 21:15.

6.As a power (du>namiv); so here: a mighty work.

22. But (plh). Better Rev., howbeit, or as Wyc., nevertheless. Chorazin and Bethsaida did not repent; therefore a woe lies against them; nevertheless they shall be more
excusable than you who have been seen the mighty woks which were not done among them.

25. Answered. In reply to something which is not stated.

I thank (ejxomologou~mai). Compare Matthew 3:6 of confessing sins. Lit., I confess. I recognize the justice and wisdom of thy doings. But with the dative, as here
(soi, to thee), it means to praise, with an undercurrent of acknowledgment; to confess only in later Greek, and with an accusative of the object. Rev. gives praise in the
margin here, and at Romans 14:11. Tynd., I praise.

Prudent (sunetw~n). Rev., understanding; Wyc., wary. From the verb suni>hmi, to bring together, and denoting that peculiarity of mind which brings the simple features
of an object into a whole. Hence comprehension, insight. Compare on Mark 12:33understanding (sune>sewv). Wise (sofw~n) and understanding are often joined, as
here. The general distinction is between productive and reflective wisdom, but the distinction is not always recognized by the writer.

27. Are delivered (paredo>qh). More lit., were delivered, as of a single act at a given time, as in this case, where the Son was sent forth by the Father, and clothed
with authority. Compare Matthew 28:18.

Knoweth (ejpiginw>skei). The compound indicating full knowledge. Other behold only in part, "through a glass, darkly."

28. Labor and are heavy-laden (kopiw~ntev kainoi). The first an active, the second a passive participle, exhibiting the active and passive sides of human misery.

Give rest (ajnapau>sw). Originally to make to cease; Tynd., ease; Wyc., refresh. The radical conception is that of relief.

29. Yoke (zugo>n). "These words, as recorded by St. Matthew, the Evangelist of the Jews, must have sunk the deeper into the hearts of Christ's Jewish hearers, that
they came in their own old, familiar form of speech, yet with such contrast of spirit. One of the most common figurative expressions of the time was that of the yoke for
submission to an occupation or obligation. Very instructive for the understanding of the figure is this paraphrase of Cant. 1:10: 'How beautiful is their neck for bearing
the yoke of thy statutes; and is shall be upon them like the yoke on the neck of the ox that plougheth in the field and provideth food for himself and his master.'

"The public worship of the ancient synagogue commenced with a benediction, followed by the shema (Hear, O Israel) or creed, composed of three passages of
scripture: Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41. The section Deuteronomy 6:4-9 was said to precede Deuteronomy 11:13-21 so that we might take
upon ourselves the yoke of the kingdom of heaven, and only after that the yoke of the commandments. The Savior's words must have had a special significance to
those who remembered this lesson; and they would now understand how, by coming to the Savior, they would first take on them the yoke of the kingdom of heaven,
and then that of the commandments, finding this yoke easy and the burden light" (Edersheim, "Life and Times of Jesus," and "Jewish Social Life").

Meek (prau>`). See on Matthew 5:5.

Lowly (tapeino>v). The word has a history. In the classics it is used commonly in a bad and degrading sense, of meanness of condition, lowness of rank, and cringing
abjectness and baseness of character. Still, even in classical Greek, this is not its universal usage. It is occasionally employed in a way which foreshadows its higher
sense. Plato, for instance, says, "To that law (of God) he would be happy who holds fast, and follows it in all humility and order; but he who is lifted up with pride, or
money, or honor, or beauty, who has a soul hot with folly, and youth, and insolence, and thinks that he has no need of a guide or ruler, but is able himself to be the
guide of others, he, I say, is left deserted by God" ("Laws," 716). And Aristotle says: "He who is worthy of small things, and deems himself so, is wise" ("Nich. Ethics,"
4:3). At best, however, the classical conception is only modesty, absence of assumption. It is an element of wisdom and in no way opposed to self-righteousness (see
Aristotle above). The word for the Christian virtue of humility (tapeinofrosu>nh), was not used before the Christian era, and is distinctly an outgrowth of the Gospel.
This virtue is based upon a correct estimate of our actual littleness, and is linked with a sense of sinfulness. True greatness is holiness. We are little because sinful.
Compare Luke 18:14. It is asked how, in this view of the case, the word can be applied to himself by the sinless Lord? "The answer is," says Archbishop Trench, "that
for the sinner humility involves the confession of sin, inasmuch as it involves the confession of his true condition; while yet for the unfallen creature the grace itself as truly
exists, involving for such the acknowledgment, not of sinfulness, which would be untrue, but of creatureliness, of absolute dependence, of having nothing, but receiving
all things from God. And thus the grace of humility belongs to the highest angel before the throne, being as he is a creature, yea, even to the Lord of Glory himself. In his
human nature he must be the pattern of all humility, of all creaturely dependence; and it is only as a man that Christ thus claims to be lowly; his human life was a constant
living on the fulness of his Father's love; he evermore, as man, took the place which beseemed the creature in the presence of its Creator" ("Synonyms," p. 145). The
Christian virtue regards man not only with reference to God, but to his fellow-man. In lowliness of mind each counting other better than himself (Philippians 2:3 Rev.).
But this is contrary to the Greek conception of justice or righteousness, which was simply "his own to each one." It is noteworthy that neither the Septuagint, the
Apocrypha, nor the New Testament recognize the ignoble classical sense of the word.
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Ye shall find (euJrh>sete). Compare I will give you and ye shall find. The rest of Christ is twofold - given and found. It is given in pardon and reconciliation. It is found
under the yoke and the burden; in the development of Christian experience, as more and more the "strain passes over" from self to Christ. "No other teacher, since the
world began, has ever associated learn with rest. 'Learn of me,' says the philosopher, 'and you shall find restlessness.' 'Learn of me,' says Christ, 'and you shall find
living on the fulness of his Father's love; he evermore, as man, took the place which beseemed the creature in the presence of its Creator" ("Synonyms," p. 145). The
Christian virtue regards man not only with reference to God, but to his fellow-man. In lowliness of mind each counting other better than himself (Philippians 2:3 Rev.).
But this is contrary to the Greek conception of justice or righteousness, which was simply "his own to each one." It is noteworthy that neither the Septuagint, the
Apocrypha, nor the New Testament recognize the ignoble classical sense of the word.

Ye shall find (euJrh>sete). Compare I will give you and ye shall find. The rest of Christ is twofold - given and found. It is given in pardon and reconciliation. It is found
under the yoke and the burden; in the development of Christian experience, as more and more the "strain passes over" from self to Christ. "No other teacher, since the
world began, has ever associated learn with rest. 'Learn of me,' says the philosopher, 'and you shall find restlessness.' 'Learn of me,' says Christ, 'and you shall find
rest'" (Drummond, "Natural Law in the Spiritual World").

30. Easy (crhsto). Not a satisfactory rendering. Christ's yoke is not easy in the ordinary sense of that word. The word means originally, good, serviceable. The kindred
noun, crhsto>thv, occurring only in Paul's writings, is rendered kindness in 2 Corinthians 6:6; Titus 3:4; Galatians 5:22; Ephesians 2:7 (Rev.), and goodness, Romans
2:4 (Rev.). At Luke 5:39 it is used of old wine, where the true reading, instead of better, is good (crhsto>v), mellowed with age. Plato ("Republic," 424) applies the
word to education. "Good nurture and education (trofhdeusiv crhsth) implant good (ajgaqa) constitutions; and these good (crhstai) constitutions improve more and
more;" thus evidently using crhsto>v and ajgaqo>v as synonymous. The three meanings combine in the word, though it is impossible to find an English word which
combines them all. Christ's yoke is wholesome, serviceable, kindly. "Christ's yoke is like feathers to a bird; not loads, but helps to motion" (Jeremy Taylor).

CHAPTER 12

1. Time (kairw|~). Rev., season. The word implies a particular time; as related to some event, a convenient, appropriate time; absolutely, a particular point of time, or a
particular season, like spring or winter.

Corn (spori>mwn). From spei>rw, to sow. Properly, as Rev., corn-fields.

2. What is not lawful. "On any ordinary day this would have been lawful; but on the Sabbath it involved, according to the Rabbinic statutes, at least two sins, viz.,
plucking the ears, which was reaping, and rubbing them in their hands (Luke 6:1), which was sifting, grinding, or fanning. The Talmud says: 'In case a woman rolls
wheat to remove the husks, it is considered as sifting; if she rubs the heads of wheat, it is regarded as threshing; if she cleans off the side-adherencies, it is sifting out
fruit; if she bruises the ears, it is grinding; if she throws them up in her hand, it is winnowing'" (Edersheim, "Life and Times of Jesus").

6. One greater (mei>zwn). The correct reading makes the adjective neuter, so that the right rendering is something greater (Rev., in margin). The reference is, of
course, to Christ himself (compare vv. 41, 42, where the neuter plei~on, more (so Rev., in margin), is used in the same way). Compare, also, John 2:19 where Christ
speaks of his own body as a temple. The indefiniteness of the neuter gives a more solemn and impressive sense.

10. Is it lawful? (eij e]xestin). The eij can hardly be rendered into English. It gives an indeterminate, hesitating character to the question: I would like to know if, etc.

13. Stretch forth thy hand. The arm was not withered.

20. Flax. The Hebrew is, literally, a dimly burning wick he shall not quench (Isaiah 42:3). The quotation stops at the end of the third verse in the prophecy; but the
succeeding verse is beautifully suggestive as describing the Servant of Jehovah by the same figures in which he pictures his suffering ones - a wick and a reed. "He shall
not burn dimly, neither shall his spirit be crushed." He himself, partaking of the nature of our frail humanity, is both a lamp and a reed, humble, but not to be broken, and
the "light of the world." Compare the beautiful passage in Dante, where Cato directs Virgil to wash away the stains of the nether world from Dante's face, and to
prepare him for the ascent of the purgatorial mount by girding him with a rush, the emblem of humility:

"Go, then, and see thou gird this one about

With a smooth rush, and that thou wash his face,

So that thou cleanse away all stain therefrom.

For 'twere not fitting that the eye o'ercast

By any mist should go before the first

Angel, who is of those of Paradise.

This little island, round about its base,

Below there, yonder, where the billow beats it,

Doth rushes bear upon its washy ooze.

No other plant that putteth forth the leaf,

Or that doth indurate, can there have life,

Because it yieldeth not unto the shocks.

There he begirt me as the other pleased;

O marvellous! for even as he culled

The humble plant, such it sprang up again

Suddenly there where he uprooted it."

Purg., i., 94-105, 133-137.

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28. Is come unto you (e]fqasen ejf_ uJma~v). The verb is used in the simple sense to arrive at (2 Corinthians 10:14; Philippians 3:16), and sometimes to anticipate (1
Suddenly there where he uprooted it."

Purg., i., 94-105, 133-137.

26. He is divided (ejmeri>sqh). Lit., "he was divided." If he is casting himself out, there must have been a previous division.

28. Is come unto you (e]fqasen ejf_ uJma~v). The verb is used in the simple sense to arrive at (2 Corinthians 10:14; Philippians 3:16), and sometimes to anticipate (1
Thessalonians 4:15). Here with a suggestion of the latter sense, which is also conveyed by the Rev., "come upon." It has come upon you before you expected it.

29. Of a strong man (tou~ ijscurou~). Rev. rightly gives the force of the article, the strong man. Christ is not citing a general illustration, but is pointing to a specific
enemy - Satan. How can I despoil Satan without first having conquered him?

Goods (skeu>h). The word originally means a vessel, and so mostly in the New Testament. See Mark 11:16; John 19:29. But also the entire equipment of a house,
collectively: chattels, house-gear. Compare Luke 17:31; Acts 27:17 of the gear or tackling of the ship. Rev., lowered the gear.

32. The Holy Spirit (tou~ pneu>matov tou~ aJgi>ou). The Spirit - the holy. These words define more clearly the blasphemy against the Spirit, ver. 31.

35. Bringeth forth (ejkba>llei). But the translation is feeble. The word means to throw or fling out. The good or evil things come forth out of the treasure of the heart
(34). "Out of the abundance of the heart the mouth speaketh." The issues of the heart are thrown out, as if under pressure of the abundance within.

36. Idle (ajrgo). A good rendering. The word is compounded of aj, not, and e]rgon, work. An idle word is a non-working word; and inoperative word. It has no
legitimate work, no office, no business, but is morally useless and unprofitable.

39. Adulterous (moicali). A very strong and graphic expression, founded upon the familiary Hebrew representation of the relation of God's people to him under the
figure of marriage. See Psalms 73:27; Isaiah 57:3 sqq.; 62:5; Ezekiel 23:27. Hence idolatry and intercourse with Gentiles were described as adultery; and so here, of
moral unfaithfulness to God. Compare James 4:4; Revelation 2:20 sqq. Thus Dante:

"Where Michael wrought

Vengeance upon the proud adultery."

Inf., vii., 12.

40. The whale (tou~ kh>touv). A general term for a sea-monster.

41. Shall rise up (ajnasth>sontai). Rev., stand up. Come forward as witnessed. Compare Job 16:9 Sept.; Mark 14:57. There is no reference to rising from the dead.
Similarly shall rise up, ver. 42. Compare Matthew 11:11; 24:11.

A greater (plei~on). Lit., something more. See on ver. 6.

49. Disciples (maqhta). Not the apostles only, but all who followed him in the character of learners. The Anglo-Saxon renders learning knights.

CHAPTER 13

2. Shore (aijgialo). Rev., beach, that over which the sea (a[lv) rushes (aji>`ssei). The word for shore, ajkth>, on which the sea breaks (a]gnumi), is never used in the
New Testament. Wyc., brink.

3. Parables (parabolai~v). From para>, beside, and ba>llw, to throw. A parable is a form of teaching in which one thing is thrown beside another. Hence its radical
idea is comparison. Sir John Cheke renders biword, and the same idea is conveyed by the German Beispiel, a pattern or example; bei, beside, and the old high German
spel, discourse or narration.

The word is used with a wide range in scripture, but always involves the idea of comparison:

1. Of brief sayings, having an oracular or proverbial character. Thus Peter (Matthew 15:15), referring to the words "If the blind lead the blind," etc., says, "declare unto
us this parable." Compare Luke 6:39. So of the patched garment (Luke 5:36), and the guest who assumes the highest place at the feast (Luke 14:7, 11). Compare,
also, Matthew 24:32; Mark 13:28.

2. Of a proverb. The word for proverb (paroimi>a) has the same idea at the root as parable. It is para>, beside, oi+mov, a way or road. Either a trite, wayside saying
(Trench), or a path by the side of the high road (Godet). See Luke 4:23; 1 Samuel 24:13.

3. Of a song or poem, in which an example is set up by way of comparison. See Micah 2:4; Habakkuk 2:6.

4. Of a word or discourse which is enigmatical or obscure until the meaning is developed by application or comparison. It occurs along with the words ai]nigma,
enigma, and pro>blhma, a problem, something put forth or proposed (pro>, in front, ba>llw, to throw). See Psalms 49. (Sept. 48) 4; 78 (Sept. 77) 2; Proverbs 1:6
where we have parabolh, parable; skoteinogon, dark saying; aijni>gmata, enigmas. Used also of the saying of Balaam (Numbers 23:7, 18; 24:3, 15).

In this sense Christ uses parables symbolically to expound the mysteries of the kingdom of God; as utterances which conceal from one class what they reveal to another
(Matthew 13:11-17, and in which familiar facts of the earthly life are used figuratively to expound truths of the higher life. The unspiritual do not link these facts of the
natural life with those of the supernatural, which are not discerned by them (1 Corinthians 2:14), and therefore they need an interpreter of the relation between the two.
Such symbols assume the existence of a law common to the natural and spiritual worlds under which the symbol and the thing symbolized alike work; so that the one
does not merely resemble the other superficially, but stands in actual coherence and harmony with it. Christ formulates such a law in connection with the parables of the
Talents and the Sower. "To him that hath shall be given. From him that hath not shall be taken away." That is a law of morals and religion, as of business and agriculture.
One must have in order to make. Interest requires capital. Fruit requires not only seed but soil. Similarly, the law of growth as set forth in the parable of the Mustard
Seed, is a law common to nature and to the kingdom of God. The great forces in both kingdoms are germinal, enwrapped in small seeds which unfold from within by an
inherent power of growth.

5. A parable is also an example or type; furnishing a model or a warning; as the Good Samaritan, the Rich Fool, the Pharisee and the Publican. The element of
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The term parable, however, as employed in ordinary Christian phraseology, is limited to those utterances of Christ which are marked by a complete figurative history or
inherent power of growth.

5. A parable is also an example or type; furnishing a model or a warning; as the Good Samaritan, the Rich Fool, the Pharisee and the Publican. The element of
comparison enters here as between the particular incident imagined or recounted, and all cases of a similar kind.

The term parable, however, as employed in ordinary Christian phraseology, is limited to those utterances of Christ which are marked by a complete figurative history or
narrative. It is thus defined by Goebel ("Parables of Jesus"). "A narrative moving within the sphere of physical or human life, not professing to describe an event which
actually took place, but expressly imagined for the purpose of representing, in pictorial figure, a truth belonging to the sphere of religion, and therefore referring to the
relation of man or mankind to God."

In form the New Testament parables resemble the fable. The distinction between them does not turn on the respective use of rational and irrational beings speaking and
acting. There are fables where the actors are human. Nor does the fable always deal with the impossible, since there are fables in which an animal, for instance, does
nothing contrary to its nature. The distinction lies in the religious character of the New Testament parable as contrasted with the secular character of the fable. While the
parable exhibits the relations of man to God, the fable teaches lessons of worldly policy or natural morality and utility. "The parable is predominantly symbolic; the fable,
for the most part, typical, and therefore presents its teaching only in the form of example, for which reason it chooses animals by preference, not as symbolic, but as
typical figures; never symbolic in the sense in which the parable mostly is, because the higher invisible world, of which the parable sees and exhibits the symbol in the
visible world of nature and man, lies far from it. Hence the parable can never work with fantastic figures like speaking animals, trees," etc. (Goebel, condensed).

The parable differs from the allegory in that there is in the latter "an interpenetration of the thing signified and the thing signifying; the qualities and properties of the first
being attributed to the last," and the two being this blended instead of being kept distinct and parallel. See, for example, the allegory of the Vine and the Branches (John
15) where Christ at once identifies himself with the figure: "I am the true vine." Thus the allegory, unlike the parable, carries its own interpretation with it.

Parable and proverb are often used interchangeably in the New Testament; the fundamental conception being, as we have seen, the same in both, the same Hebrew
word representing both, and both being engimatical. They differ rather in extent than in essence; the parable being a proverb expanded and carried into detail, and being
necessarily figurative, which the proverb is not; though the range of the proverb is wider, since the parable expands only one particular case of a proverb. (See Trench,
"Notes on the Parables," Introd.)

3. A sower (oJ spei>rwn). Rev., the sower. Generic, as representing a class.

To sow (tou~ spei>rein). "According to Jewish authorities, there was twofold sowing, as the seed was either cast by the hand or by means of cattle. In the latter case, a
sack with holes was filled with corn and laid on the back of the animal, so that, as it moved onward, the seed was thickly scattered" (Edersheim, "Life and Times of
Jesus").

4. By the wayside. Dean Stanley, approaching the plain of Gennesareth, says: "A slight recess in the hillside, close upon the plain, disclosed at once, in detail and with a
conjunction which I remember nowhere else in Palestine, every feature of the great parable. There was the undulating cornfield descending to the water's edge. There
was the trodden pathway running through the midst of it, with no fence or hedge to prevent the seed from falling here and there on either side of it or upon it; itself hard
with the constant tramp of horse and mule and human feet. There was the 'good' rich soil which distinguishes the whole of that plain and its neighborhood from the bare
hills elsewhere descending into the lake, and which, where there is no interruption, produces one vast mass of corn. There was the rocky ground of the hillside
protruding here and there through the cornfields, as elsewhere through the grassy slopes. There were the large bushes of thorn - the nabk, that kind of which tradition
says that the crown of thorns was woven - springing up, like the fruit-trees of the more inland parts, in the very midst of the waving wheat" ("Sinai and Palestine").

5. Stony places. Not ground covered with loose stones, but a hard, rocky surface, covered with a thin layer of soil.

7. Sprang up. The seed, therefore, fell, not among standing thorns, but among those beneath the surface, ready to spring up.

Trench ("Parables") cites a striking parallel from Ovid, describing the obstacles to the growth of the grain:

"Now the too ardent sun, now furious showers,

With baleful stars and bitter winds combine

The crop to ravage; while the greedy fowl

Snatch the strown seeds; and grass with stubborn roots,

And thorn and darnel plague the ripening grain."

Metamorposes, v., 486.

8. A hundred-fold. Mentioned as something extraordinary. Compare Genesis 26:12. Herodotus (1:93) says of Babylonia, "In grain it is so fruitful as to yield commonly
two-hundred-fold; and when the production is the greatest, even three-hundred-fold."

11. Mysteries (musth>ria). From mu>w, to close or shut. In classical Greek, applied to certain religious celebrations to which persons were admitted by formal
initiation, and the precise character of which is unknown. Some suppose them to have been revelations of religious secrets; others of secret politico-religious doctrines;
others, again, scenic representations of mythical legends. In this latter sense the term was used in the Middle Ages of miracle-plays - rude drams representing scenes
from scripture and from the apocryphal gospels. Such plays are still enacted among the Basque mountaineers. (See Vincent, "In the Shadow of the Pyrenees.")

A mystery does not denote an unknowable thing, but one which is withdrawn from knowledge or manifestation, and which cannot be known without special
manifestation of it. Hence appropriate to the things of the kingdom of heaven, which could be known only by revelation. Paul (Philippians 4:12) says, "I am instructed
(memu>hmai) both to be full and to be hungry," etc. But Rev. gives more correctly the force of instructed, by rendering I have learned the secret: the verb being mue>w
(from the same root as musth>ria) to initiate into the mysteries.

14. Is fulfilled (ajnaplhrou~tai). Rather of something in progress: is being fulfilled or in process of fulfilment.

15. Is waxed gross (ejpacu>nqh). Lit., was made fat. Wyc., enfatted.

Are dull of hearing (toi~v wjsiwv h]kousan). Lit., They heard heavily with their ears.
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They have closed (ejka>mmusan), kata>, down, mu>w, to close, as in musth>ria above. Our idiom shuts up the eyes. The Greek shuts them down. The Hebrew, in
Isaiah 6:10 is besmear. This insensibility is described as a punishment. Compare Isaiah 29:10; 44:18; in both of which the closing of the eyes is described as a judgment
15. Is waxed gross (ejpacu>nqh). Lit., was made fat. Wyc., enfatted.

Are dull of hearing (toi~v wjsiwv h]kousan). Lit., They heard heavily with their ears.

They have closed (ejka>mmusan), kata>, down, mu>w, to close, as in musth>ria above. Our idiom shuts up the eyes. The Greek shuts them down. The Hebrew, in
Isaiah 6:10 is besmear. This insensibility is described as a punishment. Compare Isaiah 29:10; 44:18; in both of which the closing of the eyes is described as a judgment
of God. Sealing up the eyes was an oriental punishment. Cheyne ("Isaiah") cites the case of a son of the Great Mogul, who has his eyes sealed up three years by his
father as a punishment. Dante pictures the envious, on the second cornice of Purgatory, with their eyes sewed up:

"For all their lids an iron wire transpierces,

And sews them up, as to a sparhawk wild

Is done, because it will not quiet stay."

Purg., 13:70-72.

Be converted (ejpistre>ywsin). Rev., turn again; ejpi>, to or toward, stre>fw, to turn; with the idea of their turning from their evil toward God.

19. When any one heareth. The rendering would be made even more graphic by preserving the continuous force of the present tense, as exhibiting action in progress,
and the simultaneousness of Satan's work with that of the gospel instructor. "While any one is hearing, the evil one is coming and snatching away, just as the birds do
not wait for the sower to be out of the way, but are at work while he is sowing.

He which received seed (oJ sparei>v). Lit., and much better, Rev., He that was sown; identifying the seed of the figure with the man signified.

21. Dureth for a while (pro>skairo>v ejstin). Rev., endureth. Lit., is temporary: thus bringing out the quality of the hearer. He is a creature of circumstances, changing
as they change. Wyc., is temporal, with explanation, lasteth but a little time.

For (de). Rev. better, and, for the following clause does not give a reason for the temporariness, but adds something to the description of the hearer.

Tribulation (qli>yewv). qli>bw, to press or squeeze. Tribulation is perhaps as accurate a rendering as is possible, being derived from tribulum, the threshing-roller of the
Romans. In both the idea of pressure is dominant, though qli~yiv does not convey the idea of separation (as of corn from husk) which is implied in tribulatio. Trench
cites, in illustration of qli~yiv, pressure, the provision of the old English law, by which those who wilfully refused to plead had heavy weights placed on their breasts, and
so were pressed and crushed to death ("Synonyms of the New Testament").

23. Understandeth (soniei>v). See on Matthew 11:25prudent. The three evangelists give three characteristics of the good hearer. Matthew, he understandeth the word;
Mark, he receiveth it; Luke, he keepeth it.

24. Put he forth (pare>qhken). But this would be rather the translation of proba>llw, from which pro>blhma, a problem, is derived, while the word here used means
rather to set before or offer. Often used of meals, to serve up. Hence, better, Rev., set he before them. See on Luke 9:16.

25. Sowed (ejpe>speiren). The preposition ejpi>, upon, indicates sowing over what was previously sown. Rev., "sowed also."

33. Leaven (zu>mh|). Wyc., sour dough, as German Sauerteig. From ze>w, to boil or seethe, as in fermentation. The English leaven is from the Latin levare, to raise,
and appears in the French levain.

35. I will utter (ejreu>xomai). The verb, in which the sound corresponds to the sense (ereuxomai), means originally to belch, to disgorge. Homer uses it of the sea
surging against the shore ("Iliad," 17:265). Pindar of the eruption of Aetna ("Pyth.," 1:40). There seems to lie in the word a sense of full, impassioned utterance, as of a
prophet.

From the foundation (ajpo). "It is assumed by the Psalmist (Psalms 78:2) that there was a hidden meaning in God's ancient dealings with his people. A typical,
archetypical, and prefigurative element ran through the whole. The history of the dealings is one long Old Testament parable. Things long kept secret, and that were
hidden indeed in the depths of the divine mind from before the foundation of the world, were involved in these dealings. And hence the evangelist wisely sees, in the
parabolic teaching of our Lord, a real culmination of the older parabolic teaching of the Psalmist. The culmination was divinely intended, and hence the expression that it
might be fulfilled" (Morison on Matthew).

43. Shine forth (ejkla>myousin). The compound verb with ejk, forth, is designedly used to express a dissipating of darkness which has hidden: a bursting into light. The
righteous shall shine forth as the sun from behind a cloud. The mixture of evil with good in the world obscures the good, and veils the true glory of righteous character.
Compare Daniel 12:3.

47. Net (sagh>nh|). See on Matthew 4:18. The only occurrence of the word in the New Testament. A long draw-net, the ends of which are carried out and drawn
together. Through the transcription of the word into the Latin sagena comes seine. From the fact of its making a great sweep, the Greeks formed a verb from it,
saghne>uw, to surround and take with a drag-net. Thus Herodotus (3:149) says: "The Persians netted Samos." And again (4:31), "Whenever they became master of an
island, the barbarians, in every single instance, netted the inhabitants. Now, the mode in which they practice this netting if the following: Men join hands, so as to firm a
line across from the north coast to the south, and then march through the island from end to end, and hunt out the inhabitants." Compare Isaiah 19:8: "Those who
spread nets on the face of the waters shall languish." Also Habakkuk 1:15-17 where the Chaldaean conquests are described under this figure.

Gathered of every kind. Compare the graphic passage in Homer ("Odyssey,", 22:384-389) of the slain suitors in the halls of Ulysses.

"He saw that all had fallen in blood and dust,

Many as fishes on the shelving beach,

Drawn from the hoary deep by those who tend

The nets with myriad meshes. Poured abroad
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Upon the sand, while panting to return

To the salt sea, they lie till the hot sun
Drawn from the hoary deep by those who tend

The nets with myriad meshes. Poured abroad

Upon the sand, while panting to return

To the salt sea, they lie till the hot sun

Takes their life from them."

48. Sat down. Implying deliberation in the assortment.

52. Which is instructed unto the kingdom of heaven. Instructed maqhteuqei. Rev., who hath been made a disciple to the kingdom, etc. The kingdom of heaven is
personified. The disciples of Christ are disciples of that kingdom of which he is the representative.

Which (o[stiv). The pronoun marks the householder as belonging to a class and exhibiting the characteristic of the class: a householder - one of those who bring forth,
etc.

Bringeth forth (ejkba>llei). Lit., flingeth forth. See on Matthew 12:35. Indicating his zeal in communicating instruction and the fulness out of which he speaks.

CHAPTER 14

1. Tetrarch. A ruler of a fourth part. Archelaus had obtained two-fourths of his father's dominions, and Antipas (this Herod) and Philip each one-fourth.

The fame (ajkoh). Better as Rev., report. Lit., hearing.

3. Put him in prison (ejn fulakh|~ ape>qeto). Lit., "put him away or aside" (ajpo). This prison was the fortress of Machaerus on the east side of the Dead Sea, almost
on a line with Bethlehem, above the gorge which divided the Mountains of Abarim from the range of Pisgah. Perched on an isolated cliff at the end of a narrow ridge,
encompassed with deep ravines, was the citadel. At the other end of this ridge Herod built a great wall, with towers two hundred feet high at the corners; and within this
inclosure, a magnificent palace, with colonnades, baths, cisterns, arsenals - every provision, in short, for luxury and for defence against siege. The windows commanded
a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem. In the detached citadel, probably in one of the underground dungeons,
remains of which may still be seen, was the prison of John. "We return through what we regard as the ruins of the magnificent castle-palace of Herod, to the highest and
strongest part of the defences - the eastern keep or the citadel, on the steep slope, one hundred and fifty yards up. The foundation of the walls all around, to the height
of a yard or two above the ground, are still standing. As we clamber over them to examine the interior, we notice how small this keep is: exactly one hundred yards in
diameter. There are scarcely any remains of it left. A well of great depth, and a deep, cemented cistern, with the vaulting of the roof still complete, and - of most terrible
interest to us - two dungeons, one of them deep down, its sides scarcely broken in, 'with small holes still visible in the masonry where staples of wood and iron had
once been fixed!' As we look down into its hot darkness, we shudder in realizing that this terrible keep had, for nigh ten months, been the prison of that son of the free
wilderness, the bold herald of the coming kingdom, the humble, earnest, self-denying John the Baptist" (Edersheim, "Life and Times of Jesus").

6. Birthday (genesi>oiv). Though some explain it as the anniversary of Herod's accession. The custom of celebrating birthdays by festivities was not approved by the
strict Jews; but it is claimed that the Herodian princes adopted the custom. The Roman satirist, Persius, alludes to a festival known as "Herod's Day," and pictures a
banquet on that occasion.

"But when

Come Herod's day, and on the steaming panes

The ranged lamps, festooned with violets, pour

The unctuous cloud, while the broad tunny-tail

Sprawled o'er the red dish swims, and snowy jars

Swell with the wine."

Sat. 5:180-183.

Before (ejn tw|~ me>sw|). Rev., in the midst. Wyc., leaped in the middle.

7. He promised (wJmolo>ghsen). Lit., confessed; conveying the idea of acknowledging the obligation of his oath. Salome had degraded herself to perform the part of
an almeh or common dancer, and could claim her reward.

8. Being before instructed (probibasqei~sa). Wyc., monestid, with warned in explanation. Both wrong. Rev., rightly, being put forward. Compare Acts 19:33 where
the right meaning is, they pushed Alexander forward out of the crowd; and not as A.V., drew out. The correct rendering slightly relieves Salome of the charge of
wanton cruelty, and throws it wholly upon Herodias.

Here (w=de). She demanded it on the spot, before Herod should have had time to reflect and relent; the more so, as she knew his respect for John (compare was
sorry, ver. 9). The circumstances seem to point to Machaerus itself as the scene of the banquet; so that the deed could be quickly done, and the head of the Baptist
delivered while the feast was still in progress.

In a charger (ejpinaki). The Revisers cannot be defended in their retention of this thoroughly obsolete word. A charge is originally a burden; and a charger something
loaded. Hence, a dish. Wyc., dish. Tynd., platter.

9. The oath's sake (dia). But the A.V. puts the apostrophe in the wrong place. The word is plural, and the Rev. rightly renders for the sake of his oaths. It is implied that
Herod in his mad excitement had confirmed his promise with repeated oaths.

11. To the damsel (tw~| korasi>w|). Diminutive, the little girl. Luther gives magdlein, little maid.
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13. On foot (pezh|~). Rev., by land in margin, which is better; for the contrast is between Jesus' journey by ship and that of the multitude by land.
Herod in his mad excitement had confirmed his promise with repeated oaths.

11. To the damsel (tw~| korasi>w|). Diminutive, the little girl. Luther gives magdlein, little maid.

13. On foot (pezh|~). Rev., by land in margin, which is better; for the contrast is between Jesus' journey by ship and that of the multitude by land.

15. Desert (e]rhmov). In the Greek order standing first as emphatic. The dominant thought of the disciples is remoteness from supplies of food. The first meaning of the
word is solitary; from which develops the idea of void, bereft, barren.

Both meanings may well be included here. Note the two points of emphasis. The disciples say, Barren is the place. Christ answers, No need have they to go away.

Give (do>te). The disciples had said, "Send them away to buy for themselves." Christ replies, Give ye.

19. Brake. As the Jewish loaves were thin cakes, a thumb's breadth in thickness, and more easily broken than cut.

20. Were filled (ejcorta>sqhsan). See on Matthew 5:6.

Baskets (kofi>nouv). Wyc., coffins, a transcription of the Greek word. Juvenal, the Roman satirist, describes the grove of Numa, near the Capenian gate of Rome, as
being "let out to the Jews, whose furniture is a basket (cophinus) and some hay" (for a bed), "Sat." 3:14. These were small hand-baskets, specially provided for the
Jews to carry levitically clean food while travelling in Samaria or other heathen districts. The word for basket used in relating the feeding of the four thousand (Matthew
15:37) is spuri>v, a large provision-basket or hamper, of the kind used for letting Paul down over the wall at Damascus (Acts 9:25). In Matthew 16:9, 10 Christ, in
alluding to the two miracles, observes the distinctive term in each narrative; using kofi>nouv in the case of the five thousand, and spuri>dav in the other. Burgon
("Letters from Rome") gives a drawing of a wicker basket used by the masons in the cathedral at Sorrento, and called coffano. He adds, "Who can doubt that the
basket of the gospel narrative was of the shape here represented, and that the denomination of this basket exclusively has lingered in a Greek colony, where the Jews
(who once carried the cophinus as a personal equipment) formerly lived in great numbers?"

22. Constrained. Implying the disciples' reluctance to leave him behind.

24. Tossed (basanizo>menon). Rev., better, distressed. See on Matthew 4:24.

26. A spirit (fa>ntasma). Of which our word phantasm is a transcription. Rev., rather stiffly, apparition. Wyc., phantom.

29. To go to (ejlqei~n pro). But some of the best texts read kai, and went toward.

30. He was afraid. "Although," says Bengel, "a fisherman and a good swimmer" (John 21:7).

32. Ceased (ejko>pasen). A beautiful word. Lit., grew weary; sank away like one who is weary.

36. Were made perfectly whole (diesw>qhsan). The preposition dia>, through or thorough, indicates complete restoration.

The Rev. omits perfectly, because whole, in itself, implies completeness.

CHAPTER 15

1. Transgress (parabai>nousin). Lit., to step on one side.

2. Wash not their hands. Washing before meals was along regarded as a commandment; washing after meals only as a duty. By and by the more rigorous actually
washed between the courses, although this was declared to be purely voluntary. The distinctive designation for washing after meals was the lifting of the hands; while for
washing before meat a term was used which meant, literally, to rub. If "holy," i.e., sacrificial food was to be partaken of, a complete immersion of the hands, and not a
mere "uplifting" was prescribed. As the purifications were so frequent, and care had to be taken that the water had not been used for other purposes, or something
fallen into it that might discolor or defile it, large vessels or jars were generally kept for the purpose (see John 2:6). It was the practice to draw water out of these with a
kind of ladle or bucket - very often of glass - which must hold at least one and a half egg-shells (compare draw out now, John 2:8). The water was poured on both
hands, which must be free of anything covering them, such as gravel, mortar, etc. The hands were lifted up so as to make the water run to the wrist, in order to insure
that the whole hand was washed, and that the water polluted by the hand did not again run down the fingers. Similarly, each hand was rubbed with the other (the fist,)
provided the hand that rubbed had been affused; otherwise, the rubbing might be done against the head, or even against a wall. But there was one point on which
special stress was laid. In the "first affusion," which was all that originally was required when the hands were not levitically "defiled," the water had to run down to the
wrist. If the water remained short of the wrist, the hands were not clean. See on Mark 7:3 (Edersheim, "Life and Times of Jesus").

3. Also (kai). The significance of this little word must not be overlooked. Christ admits that the disciples had transgressed a human injunction, but adds, "Ye also
transgress, and in a much greater way." "Whether the disciples transgress or not, you are the greatest transgressors" (Bengel). The one question is met with the other in
the same style. Luther says, "He places one wedge against the other, and therewith drives the first back."

4. Die the death (qana>tw| teleuta>tw). The Hebrew idiom is, he shall certainly be executed. The Greek is, lit., let him come to his end by death.

5. It is a gift (dw~ron). Rev., given to God. The picture is that of a churlish son evading the duty of assisting his needy parents by uttering the formula, Corban, it is a gift
to God. "Whatever that me be by which you might be helped by me, is not mine to give. It is vowed to God." The man, however, was not bound in that case to give his
gift to the temple-treasury, while he was bound not to help his parent; because the phrase did not necessarily dedicate the gift to the temple. By a quibble it was
regarded as something like Corban, as if it were laid on the altar and put entirely out of reach. It was expressly stated that such a vow was binding, even if what was
vowed involved a breach on the law.

6. Have made of none effect (hjkurw>sate). Rev., made void; aj, not, ku~rov, authority. Ye have deprived it of its authority.

7. Well (kalw~v). Admirably.

8. Is far (ajpe>cei). Lit., holds off from me.

19. Out of the
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as from the head into the eyes; and therefore, if the head and body are to be well, you must begin by curing the soul. That is the first thing" ("Charmides," 157).

Thoughts (dialogismoi). Lit., reasonings (compare Mark 9:33 Rev.), or disputings (Philippians 2:14), like the captious questioning of the Pharisees about washing hands.
7. Well (kalw~v). Admirably.

8. Is far (ajpe>cei). Lit., holds off from me.

19. Out of the heart. Compare Plato. "For all good and evil, whether in the body or in human nature, originates, as he declared, in the soul, and overflows from thence,
as from the head into the eyes; and therefore, if the head and body are to be well, you must begin by curing the soul. That is the first thing" ("Charmides," 157).

Thoughts (dialogismoi). Lit., reasonings (compare Mark 9:33 Rev.), or disputings (Philippians 2:14), like the captious questioning of the Pharisees about washing hands.

21. Coasts (me>rh). Lit., and better, as Rev., parts.

22. Out of the same coasts (ajpown ejkei>nwn). Lit., as Rev., from those borders; i.e., she crossed from Phoenicia into Galilee.

Cried (ejkrau>gasen). With a loud, importunate cry: from behind. Compare after, ver. 23.

Me. Making her daughter's misery her own.

Grievously vexed with a devil (kakw~v daimoni>zetai). Lit., is badly demonized. Sir J. Cheke, very evil devilled.

23. Send her away. With here request granted; for, as Bengel exquisitely remarks, "Thus Christ was accustomed to send away."

26. Children's (tw~n te>knwn). Bengel observes that while Christ spoke severely to the Jews, he spoke honorably of them to those without. Compare John 4:22.

Dogs (kunari>oiv). Diminutive: little dogs. In ver. 27, Wyc. renders the little whelps, and Tynd., in both verses, whelps. The picture is of a family meal, with the pet
house-dogs running round the table.

Their masters. The children are the masters of the little dogs. Compare Mark 7:28"the children's crumbs."

30. Cast them down (e]rjrJiyan). Very graphic. Lit., flung them down; not carelessly, but in haste, because so many were coming on the same errand.

32. I will not (ouj qe>lw). The A.V. might easily be mistaken for the simple future of the verb send. But two verbs are used: the verb I will expressing Jesus' feeling or
disposition. The Greek order is, and to send them away fasting I am not willing. Therefore Rev. is better: I would not.

Faint (ejkluqw~sin). Lit., be unstrung or relaxed.

34. Little fishes (ijcqu>dia). Diminutive. The disciples make their provision seem as small as possible. In ver. 36 the diminutive is not used.

35. On the ground (ejpi). Compare Mark 8:6. On the occasion of feeding the five thousand, the multitude sat down on the grass (ejpirtouv), Matthew 14:19. It was
then the month of flowers. Compare Mark 6:39the green grass, and John 6:10much grass. On the present occasion, several weeks later, the grass would be burnt up,
so that they would sit on the ground.

Gave thanks. According to the Jewish ordinance, the head of the house was to speak the blessing only if he himself shared in the meal; yet if they who sat down to it
were not merely guests, but his children or his household, then he might speak it, even if he himself did not partake.

37. Baskets (spuri>dav). See on Matthew 14:20.

CHAPTER 16

2. Fair weather (eujdi>a). Colloquial. Looking at the evening sky, a may says to his neighbor, "Fine weather:" and in the morning (ver. 3), "Storm today" (sh>meron
ceimw>n).

3. Lowering (stugna>zwn). The verb means to have a gloomy look. Dr. Morison compares the Scotch gloaming or glooming. Cranmer, the sky is glooming red. The
word is used only here and at Mark 10:22 of the young ruler, turning from Christ with his face overshadowed with gloom. A.V., he was sad. Rev., his countenance fell.

9, 10. Note the accurate employment of the two words for basket. See on Matthew 14:20.

15. Thou art the Christ. Compare on Matthew 1:1. Note the emphatic and definite force of the article in Peter's confession, and also the emphatic position of the
pronoun (su, thou): "Thou art the anointed, the Son of the God, the living."

17. Blessed (maka>riov). See on Matthew 5:3.

18. Thou art Peter (outrov). Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, "Thou art the Christ." Christ replies, "Thou art Peter."
Pe>trov (Peter) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John
1:42) under the form of its Aramaic equivalent, Cephas. In this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word
means a piece of rock, as in Homer, of Ajax throwing a stone at Hector ("Iliad," 7:270), or of Patroclus grasping and hiding in his hand a jagged stone ("Iliad," 16:734).

On this rock (ejpith| th|~ pe>tra|). The word is feminine, and mean a rock, as distinguished from a stone or a fragment of rock (pe>trov, above). Used of a ledge of
rocks or a rocky peak. In Homer ("Odyssey," 9:243), the rock (pe>trhn) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons
could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land
("Odyssey," 9:484). The word refers neither to Christ as a rock, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the "Father in
Heaven."

The reference of pe>tra to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent;
and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: "On this rock will I build." Again, Christ is the great
foundation, the "chief corner-stone," but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are
applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in ver. 5, addresses the church as living stones. In Revelation 21:14 the names
of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20 it is said, "Ye are built upon the foundation of the apostles and
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Equally untenable is the explanation which refers pe>tra to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and
and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: "On this rock will I build." Again, Christ is the great
foundation, the "chief corner-stone," but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are
applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in ver. 5, addresses the church as living stones. In Revelation 21:14 the names
of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20 it is said, "Ye are built upon the foundation of the apostles and
prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone."

Equally untenable is the explanation which refers pe>tra to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and
besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men.

"The word pe>tra," says Edersheim, "was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could
not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he
said: 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said: 'Look unto the rock whence ye are
hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend
represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of
circumcision from falling into its abyss" ("Life and Times of Jesus").

The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts,
1:15; 2:14, 37; 3:13; 4:8; 5:15, 29; 9:34, 40; 10:25, 26; Galatians 1:18.

Church (ejkklhsi>an), ejk, out, kale>w, to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly
summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (1 Kings 8:65),
or for the community of Israel collectively, regarded as a congregation (Genesis 28:3), where assembly is given for multitude in margin. In New Testament, of the
congregation of Israel (Acts 7:38); but for this there is more commonly employed sunagwgh>, of which synagogue is a transcription; su>n, together, a]gw, to bring
(Acts 13:43). In Christ's words to Peter the word ejkklhsi>a acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in
the midst of Israel would be designated as ejkklhsi>a, without being confounded with the sunagwgh>, the Jewish community. See Acts 5:11; 8:1; 12:1; 14:23, 27 etc.
Nevertheless sunagwgh> is applied to a Christian assembly in James 2:2 while ejpisunagwgh> (gathering or assembling together) is found in 2 Thessalonians 2:1;
Hebrews 10:25. Both in Hebrew and in New Testament usage ejkklhsi>a implies more than a collective or national unity; rather a community based on a special
religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular
place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.

Gates of hell (pu>lai a[|dou). Rev., Hades. Hades was originally the name of the God who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house
of Hades. It is derived from aj, not, and ijdei~n, to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life
descend, without reference to their moral character.

By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided
into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the
wicked being represented as gathered into the latter. See Genesis 42:38; Psalms 9:17; 139:8; Isaiah 14:9; 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were
alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a
place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalms 6:5; 94:17; 115:17; 88:5, 6, 10; Job 10:21; 3:17-19; 14:10, 11; Ecclesiastes 4:5.
Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite
pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent
strange and ingenious tortures.

There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a
temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of "a better
resurrection." Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and
others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his
countrymen (Acts 26:7). God was the God of the dead as well of the living; present in the dark chambers of Sheol as well as in heaven (Psalms 139:8; 16:10). This is
the underlying thought of that most touching and pathetic utterance of Job (14:13-15), in which he breathes the wish that God would him with loving care in Hades, as a
place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This,
too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the
shadowy realm of Sheol. "A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and
kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he
shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer" (Cox, "Commentary on the Book of Job").

In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, "Biblico-
Theological Lexicon"). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical
expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar
(Job 11:7, 8) about the perfection of the Almighty. "It is high as heaven - deeper than Sheol." Hades is indeed coupled with Death (Revelation 1:18; 6:8; 20:13, 14),
but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, 14
the general judgment is predicted, and not only Death and Hades, but the sea give up their dead, and only those who are not written in the book of life are cast into the
lake of fire (ver. 15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, "in Abraham's bosom." The details of this story
"evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed.... We
read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their
souls are troubled (Edersheim, "Life and Times of Jesus"). Christ also was in Hades (Acts 2:27, 31). Moreover, the word ge>enna, hell, (see on Matthew 5:22), is
specially used to denote the place of future punishment.

Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or
the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna.

The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with
formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such
deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the
comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalms 9:13; 107:18; Isaiah 38:10.

19. Keys (klei~dav). The similitude corresponding to build. The church or kingdom is conceived as a house, of which Peter is to be the steward, bearing the keys.
"Even as he had been the first to utter the confession of the church, so was he also privileged to be the first to open its hitherto closed gates to the Gentiles, when God
made  choice(c)
 Copyright   of2005-2009,
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Jesus").

Bind-loose (dh>sh|v_lu>sh|v). In a sense common among the Jews, of forbidding or allowing. No other terms were in more constant use in Rabbinic canon-law than
comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalms 9:13; 107:18; Isaiah 38:10.

19. Keys (klei~dav). The similitude corresponding to build. The church or kingdom is conceived as a house, of which Peter is to be the steward, bearing the keys.
"Even as he had been the first to utter the confession of the church, so was he also privileged to be the first to open its hitherto closed gates to the Gentiles, when God
made choice of him, that, through his mouth, the Gentiles should first hear the words of the Gospel, and at his bidding first be baptized" (Edersheim, "Life and Times of
Jesus").

Bind-loose (dh>sh|v_lu>sh|v). In a sense common among the Jews, of forbidding or allowing. No other terms were in more constant use in Rabbinic canon-law than
those of binding and loosing. They represented the legislative and judicial powers of the Rabbinic office. These powers Christ now transferred, and that not in their
pretension, but in their reality, to this apostles; the first, here, to Peter, as their representative, the second, after his resurrection, to the church (John 20:23 Edersheim).
"This legislative authority conferred upon Peter can only wear an offensive aspect when it is conceived of as possessing an arbitrary character, and as being in no way
determined by the ethical influences of the Holy Spirit, and when it is regarded as being of an absolute nature, as independent of any connection with the rest of the
apostles. Since the power of binding and loosing, which is here conferred upon Peter, is ascribed (Matthew 18:18) to the apostles generally, the power conferred upon
the former is set in its proper light, and shown to be of necessity a power of a collegiate nature, so that Peter is not to be regarded as exclusively endowed with it, either
in whole or in part, but is simply to be looked upon as first among his equals" (Meyer on Matthew 16:19; 18:18).

21. From that time began (ajpote h]rxato). He had not shown it to them before.

Must (dei~). It was necessary in fulfilment of the divine purpose. See Matthew 26:54; Hebrews 8:3; Luke 24:26.

Suffer. This first announcement mentions this passion and death generally; the second (Matthew 17:22, 23), adds his betrayal into the hands of sinners; the third
(Matthew 20:17-19, at length expresses his stripes, cross, etc.

Elders and chief priests and scribes. A circumstantial way of designating the Sanhedrim, or supreme council of the Jewish nation.

22. Took (proslabo>menov). Not, took him by the hand, but took him apart to speak with him privately. Meyer renders, correctly, after he had taken him to himself.
"As if," says Bengel, "by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his
level."

Began. For Jesus did not suffer him to continue.

Be it far from thee (i[lew>v soi). Rev., in margin, God have mercy on thee. In classical usage, of the gods as propitious, gracious toward men, in consideration of their
prayers and sacrifices. The meaning here is, may God be gracious to thee.

Shall not be (ouj mh). The double negative is very forcible: "Shall in no case be." Rev. renders it by never.

23. Turned (strafei). Not toward Peter, but away from him.

Get thee behind me. Matthew See 4:10.

Offense (ska>ndalon). Rev., better, stumbling-block. See on Matthew 5:29. Not, thou art offensive, but thou art in my way. Dr. Morison, "Thou art not, as before, a
noble block, lying in its right position as a massive foundation-stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in
which I must go - lying as a stone of stumbling."

Savorest not (ouj fronei~v). Rev., better, mindest not. Thy thoughts and intents are not of God, but of men. Savorest follows the Vulgate sapis, from sapere, which
means 1st, to have a taste or flavor of: 2nd, to have sense or discernment. Hence used here as the rendering of fronei~n, to be minded. Thus Wyc., 1 Corinthians
13:11"When I was a child I savored (ejfro>noun) as a child." The idea is, strictly, to partake of the quality or nature of.

26. Gain-lose (kerdh>sh|_zhmiwqh|~). Note that both words are in the past (aorist) tense: "if he may have gained or lost. The Lord looks back to the details of each
life as the factors of the final sum of gain or loss. For lose, Rev. gives forfeit. The verb in the active voice means to cause loss or damage. Often in the classics, of fining
or mulcting in a sum of money. Compare 2 Corinthians 7:9.

Soul (yuch). Rev., life, with soul in margin. This will be specially considered in the discussion of the psychological terms in the Epistles.

In exchange (ajnta>llagma). Lit., as an exchange.

CHAPTER 17

1. Taketh (paralamba>nei). Rev. gives the force of the preposition para>, taketh with him.

Apart (kat_ ijdi>an). Not said of the mountain, as isolated, but of the disciples; so that they might be alone with him. Compare Mark 9:2apart by themselves (kat_
ijdi>an mo>nouv: lit., apart alone).

2. He was transfigured (metemorfw>qh), meta>, denoting change or transfer, and morfh>, form. This latter word denotes the form regarded as the distinctive nature
and character of the object, and is distinguished from sch~ma, the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The morfh>
partakes of the essence of a thing; the sch~ma is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ "appeared in another
form" (morfh>), and 1 Corinthians 7:31: "the fashion (sch~ma) of the word passeth away." The distinction passes into the verbs compounded with these two nouns.
Thus, Romans 12:2"Be not conformed to this world," is suschmati>zesqe; i.e., be not fashioned according to the fleeting fashion of this world. So Rev., fashioned. See,
also, 2 Corinthians 11:13, 14, 15 where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of
Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other
hand, a change in the inner life is described as a change of morfh>, never of sch~ma. Hence, Romans 12:2"Be ye transformed (metamorfou~sqe); the change taking
place by the reviewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philippians 3:21; and see, further, on Philippians 2:6, 7.

Why, then, it may be asked, is a compound of morfh> employed in this description of the transfigured Savior, since the change described is a change in his outward
appearance? It may be answered, because a compound of sch~ma, expressing merely a change in the aspect of Christ's person and garments, would not express the
deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A foreshadowing
or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality
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and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the
three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the
Why, then, it may be asked, is a compound of morfh> employed in this description of the transfigured Savior, since the change described is a change in his outward
appearance? It may be answered, because a compound of sch~ma, expressing merely a change in the aspect of Christ's person and garments, would not express the
deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A foreshadowing
or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality
of his being, and prophetic of his revelation "as he is" (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep
and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the
three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the
effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the patriarchs could not wholly convey: a
revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my
beloved Son.

The same truth is illustrated in the use of morfh> in Mark 16:12 where it is said that Jesus appeared in a different form (ejn eJte>ra| morfh|~) after his resurrection. The
accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his
passing into the condition peculiar and appropriate to his essential spiritual and divine being.

4. Let us make (poih>swmen). But the best texts read, poih>sw, I will make, which is more characteristic of Peter. He would erect the booths himself.

Three tabernacles (skhna>v). Tents or booths, out of the brushwood lying near. Peter realized that it was night, and was for preparing shelters into which the heavenly
visitants might retire after their interview.

9. Vision (o[rama). The spectacle.

11. Cometh. Elijah cometh first. An abstract statement expressing the fact that Elijah's coming precedes in time the coming of the Messiah. It is a point of Jewish
chronology; just as a teacher of history might say to his pupils, "The Saxons and Danes precede the Normans in England." Elijah had already come in the person of
John the Baptist.

15. Is lunatic (selhnia>zetai). Rev., epileptic. The A.V. preserves the etymology of the word (selh>nh, the moon), but lunatic conveys to us the idea of demented; while
the Rev. epileptic gives the true character of the disease, yet does not tell us the fact contained in the Greek word, that epilepsy was supposed to be affected by the
changes of the moon. See on Matthew 4:24.

17. Perverse (diestramme>nh). Wyc., wayward. Tynd., crooked; dia>, throughout; stre>fw, to twist. Warped.

20. Unbelief (ajpisti>an). But the better reading is ojligopisti>an, littleness of faith. Hence Rev., Because of your little faith.

24. They that received tribute-money (oiJ tadracma lamba>nontev). Rev., They that received the half-shekel. Every male Israelite of age, including proselytes and
manumitted Jews, was expected to pay annually for the temple-service a half-shekel or didrachm, about thirty-five cents. This must be paid in the ancient money of
Israel, the regular half-shekel of the treasury; and the money-changers, therefore, were in demand to change the current into the temple coin, which they did at a rate of
discount fixed by law, between four and five cents on every half-shekel. The annual revenue to the money-changers from this source has been estimated at nearly forty-
five thousand dollars; a very large sum in a country where a laborer received less than twenty cents for a day's work, and where the good Samaritan left about thirty-
three cents at the inn for the keeping of the wounded man. Jesus attacked a very powerful interest when he overthrew the tables of the money-changers.

25. Yes (nai>). Indicating that Jesus had paid the tax on former occasions.

Prevented (proe>fqasen). Rev., rather awkwardly, but following Tynd., Spake first to him. Prevent, in its older sense, to anticipate, get before, was a correct
translation. Compare Shakspeare:

"So shall my anticipation prevent your discovery."

Hamlet, ii. 1.

Out of this grew the secondary meaning, to hinder. By getting before another, one hinders him from accomplishing his purpose. This meaning has supplanted the other.
Wyc. renders came before him. The meaning is that Jesus did not wait for Peter to tell him of the demand of the collectors. He anticipated him in speaking about it.

Custom or tribute (te>lh h} kh~nson). Rev. gives toll for custom. Toll is duty upon goods; tribute, tax upon individuals. Kh~nsov, tribute, is merely a transcription of the
Latin census, which means, first, a registration with a view to taxation, and then the tax itself.

Strangers (ajllotri>wn). Not foreigners, but others than those of their own families; their subjects. In other words, Does a king tax his own children or his subjects?

27. Hook (a]gkistron). The only mention in the New Testament of fishing with a hook. A single fish is wanted.

A piece of money (stath~ra). The A.V. is very inadequate, because Christ names a definite sum, the stater, which is a literal transcription of the Greek word, and
represents two didrachmas, or a shekel. Hence Rev., a shekel.

CHAPTER 18

1. The Rev. inserts then after who, thus restoring the Greek a]ra, which the A.V. overlooks. Who then? Who, as things stand. Since one of our number has been
doubly honored in being called "the rock," and in being appointed to take part in a special miracle, who then is greatest?

3. Be converted (strafh~te). The word converted has acquired a conventional religious sense which is fundamentally truthful, but the essential quality of which will be
more apparent if we render literally, as Rev., except ye turn. The picture is that of turning round in a road and facing the other way.

Shall not enter (ouj mhlqhte). But the double negative is very forcible, and is given in Rev. in noise. So far from being greatest in the kingdom of heaven, ye shall not so
much as enter.

4. As this little child. Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the
child is by nature.

5.Copyright (c) (ejpimati>
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6. A millstone (mu>lov ojniko). Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass (o]nov). Here Jesus says an ass-millstone;
4. As this little child. Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the
child is by nature.

5. In my name (ejpimati> mou). Lit., upon my name; on the ground of, or on account of; for my sake.

6. A millstone (mu>lov ojniko). Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass (o]nov). Here Jesus says an ass-millstone;
or, as Rev., a great millstone; Wyc., millstone of asses.

12. Leave upon the mountains. The text here is disputed. Both A.V. and Rev. follow a text which reads: "Doth he not, leaving the ninety and nine, go into the
mountains?" Rather join leave with on the mountains, and read, "Will he not leave the ninety and nine upon (ejpi, scattered over) the mountains, and go," etc. This also
corresponds with ajfh>sei, leaving, letting out, or letting loose.

13. If so be (ejanhtai). If it should so come to pass. God's grace is not irresistible.

14. The will of your Father (qe>lhma e]mprosqen tou~ patro). Though some read my Father (mou~). Lit., There is not a will before your (my) Father. So Wyc., It is
not will before your Father. Meyer paraphrases, There is not before the face of God and determination having as its object that one of these, etc.

15. Go (u[page). Do not wait for him to come to you.

Tell him his fault (e]legxon). Rev., shew him. The verb means, first, to test, try, search out; therefore, to cross-examine with a view of convincing or refuting; thence to
rebuke or chide. The Rev. shew is better than tell, which implies merely naming the fault; whereas the injunction is, go and prove to him how he has erred. Wyc.,
reprove, with snub as explanation.

16. In the mouth (ejpimatov). Better Rev., "at pmouth," or on the testimony of.

19. Shall agree (sumfwnh>sousin). From su>n, together, and fwnh>, sound or voice. Transcribed in our word symphony. It has so far lost its distinctive character as a
concord of voices as to be used for agreement in the deeper and more inward sense.

Concerning anything that they shall ask (perigmatov ou= ejavwntai). The literal rendering is, if any thing, stronger: Everything, whatever it be, for which they may have
asked. Wyc., Shall consent of everything whatever they shall ask. Tynd., Shall agree in any manner thing whatsoever they shall desire. The word pra~gma, thing, is
used like the Latin res; a matter, affair, business, with the meaning at bottom of something to be done, since it is cognate to the verb pra>ssw, to do. Shall be done,
however, is genh>setai, it shall come to pass.

20. In my name (eijv to). Lit., "into my name." When two or three are drawn together into Christ as the common center of their desire and faith.

22. Seventy times seven (eJbdomhkonta>kiv eJpta>). 5 It was a settled rule of Rabbinism that forgiveness should not be extended more than three times. Even so, the
practice was terribly different. The Talmud relates, without blame, the conduct of a rabbi who would not forgive a very small slight of his dignity, though asked by the
offender for thirteen successive years, and that on the day of atonement; the reason being that the offended rabbi had learned by a dream that his offending brother
would attain the highest dignity; whereupon he feigned himself irreconcilable, to force the other to migrate from Palestine to Babylon, where, unenvied by him, he might
occupy the chief place (Edersheim). It must, therefore, have seemed to Peter a stretch of charity to extend forgiveness from three to seven times. Christ is not specifying
a number of times greater than the limit of seven. He means that there is to be no limit. "Forgiveness is qualitative, not quantitative."

23. A certain king (ajnqrw>pw| basilei~). Lit., a man, a king. The kingdom of heaven is like unto a human king.

Take account of his servants (suna~rai lo>gon metalwn aujtou~). The rendering of the A.V. is loose and inadequate, and might be taken to mean to reckon the number
of his servants. The verb suna~rai is compounded of su>n, with, and ai]rw, to take up, and means literally to take up together, i.e., cast up, as an account. The A.V.
also overlooks the force of meta, with. Therefore, Rev., better, make a reckoning with his servants.

24. Which owed him (ojfeile>thv). Lit., a debtor of ten thousand talents.

Ten thousand talents. An enormous sum; about twelve millions of dollars.

25. To be sold. According to the law of Moses: Exodus 22:3; Leviticus 25:39, 47.

28. Found. Either went in search of him, as he himself had been sought out by his Lord, or came upon him accidentally in the street.

A hundred pence (eJkatoria). Less than a millionth part of his own debt.

Took him by the throat (aujto). Lit., throttled. Wyc., strangled. Compare were choked, Mark 5:13. Creditors often dragged their debtors before the judge, as the
Roman law allowed them to do, holding them by the throat. Thus Livy (4:53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the
tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck) the few who appealed. And Cicero ("Pro Cluentio," 21):
"Lead him to the judgment-seat with twisted neck (collo obtorto)." Compare Cicero, "In C. Verrem," 4:10.

What thou owest (ei] ti ojfei>leiv). Lit., If thou owest anything. Not that the creditor is uncertain about the fact of the debt, though some uncertainty about the exact
amount may be implied. This would agree with found, in the sense of coming upon accidentally. Compare Matthew 13:44. He came suddenly upon him and recognized
him as a debtor, though not certain as to the amount of his debt. Meyer remarks, "The if is simply the expression of a pitiless logic. If thou owest anything (as thou dost)
pay!" The word pay (ajpo>dov) is emphatic in position.

29. Besought (pareka>lei). The imperfect has the force of earnestly besought.

30. Went (ajpelqw). Lit. went away: dragging the other with him to judgment.

31. Told (diesa>fhsan). More than merely narrated. The verb is from dia>, throughout, and safe>w, to explain. They explained the circumstances throughout.

Their Lord (tw|~ kuri>w| ejautw~n). Lit., "their own Lord;" as befitted their position, and as a mark of their confidence in him.

34. To the tormentors
 Copyright            (basanistai~v).
            (c) 2005-2009, Infobase Livy pictures
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and showing his back scarred with fresh wounds (2:23).
31. Told (diesa>fhsan). More than merely narrated. The verb is from dia>, throughout, and safe>w, to explain. They explained the circumstances throughout.

Their Lord (tw|~ kuri>w| ejautw~n). Lit., "their own Lord;" as befitted their position, and as a mark of their confidence in him.

34. To the tormentors (basanistai~v). Livy pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture,
and showing his back scarred with fresh wounds (2:23).

CHAPTER 19

1. Coasts (o[ria). Better Rev., borders; though it is easy to see how the translation coasts arose, coast being derived from the Latin costa, a side, and hence a border
generally, though now applied to the sea-side only.

3. Tempting. See on Matthew 6:13.

For every cause. The temptation turned upon the dispute dividing the two great Rabbinical schools, the one of which (that of Hillel) held that a man might divorce his
wife for any reason which rendered her distasteful to him; and the other (that of Shammai) that divorce was allowable only in case of unchastity. The querists would be
anxious to know which side Jesus espoused.

5. Shall cleave (kollhqh>setai). Lit., shall be glued.

Shall be one flesh (e]sontai eijv sa>rka mi>an). Lit., "into one flesh;" Wyc., two in one flesh.

6. What (o{). Not those. Christ is contemplating, not the individuals, but the unity which God cemented; and so Wyc., that thing that God enjoined; i.e., knit together.
The aorist tense (denoting the occurrence of an event at some past time, considered as a momentary act) seems to refer to the original ordinance of God at the creation
(ver. 4).

7. Writing (bibli>on). Rev., bill. The word is a diminutive of bi>blov, which originally means the inner bark of the papyrus, used for writing, then a book or roll of this
bark; hence a paper, bill.

8. Because of (pro). Rev., for: having regard to.

It was not so (ouj ge>gonen ou[twv). The A.V. is commonly understood to mean, it was not so in the beginning. But that is not Christ's meaning. The verb is in the
perfect tense (denoting the continuance of past action or its results down to the present). He means: Notwithstanding Moses' permission, the case has not been so from
the beginning until now. The original ordinance has never been abrogated nor superseded, but continues in force.

9. Except for fornication (mha|). Lit., not on account of fornication.

10. The case (aijti>a). Not the relation of the man to his wife, nor the circumstances, the state of the case. Aijti>a refers to cause (ver. 3), and the meaning is, if the
matter stands thus with reference to the cause which the man must have for putting away his wife.

14. Suffer (a]fete). Lit., leave alone. Compare Mark 14:6; 15:36; Luke 13:8. Sir J. Cheke: Let these children alone.

17. Why callest thou me good? (ti> me le>geiv ajgaqo>n). But the true reading is, ti> me ejrwta~|v peri; Why askest thou me concerning the good?

There is none good but one, that is God (oujdeiv). But the reading is, ei=v ejstiv, One there is who is good. The saying of Christ appears especially appropriate in the
light of the Rabbinic apothegm, "There is nothing else that is good but the law."

24. Camel-through a needle's eye (ka>mhlon dia> tru>phmatov rJafi>dov). See on Mark 10:25; Luke 18:25. Compare the Jewish proverb, that a man did not even in
his dreams see an elephant pass through the eye of a needle. The reason why the camel was substituted for the elephant was because the proverb was from the
Babylonian Talmud, and in Babylon the elephant was common, while in Palestine it was unknown. The Koran has the same figure: "The impious shall find the gates of
heaven shut; nor shall he enter there till a camel shall pass through the eye of a needle." Bochart, in his history of the animals of scripture, cites a Talmudic passage: "A
needle's eye is not too narrow for two friends, nor is the world wide enough for two enemies." The allusion is not to be explained by reference to a narrow gate called a
needle's eye.

26. This (tou~to). Not the salvation of rich men, but salvation in general. It is in answer to the question, who can be saved? Man cannot save himself nor his fellow.
God only can save him.

27. We. Emphatic, in contrast with the young ruler.

28. Have followed. "Peter had said together the words we have left, we have followed. Jesus replies to them separately; for the latter was peculiar to the apostles, the
former common to them with others" (Bengel).

In the regeneration. The final restitution of all things. To be construed with ye shall sit.

Shall sit (kaqi>sh|). Or shall have taken his seat, which brings out more vividly the solemn inauguration of Christ's judgment.

29. Every one (pa~v). Compare 2 Timothy 4:8"to all them that love his appearing." "Not only apostles, nor ought Peter to have inquired only concerning
them" (Bengel). The promise hitherto restricted to the apostles now becomes general.

A hundred-fold (ejkatontaplasi>ona). But many very high authorities read pollaplasi>ona, manifold. So Rev. in margin. Compare Mark 10:30 where there is added
"houses and brethren," etc. Also the Arabic proverb: "Purchase the next world with this; so shalt thou win both."

CHAPTER 20

1. For (ga>r). Explaining and confirming Matthew 19:30.

Early in the morning (a[ma prwi). Along with the dawn. "Here (at Hamadan, in Persia), we observed every morning, before the sun rose, that a numerous band of
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                                                                                                                                                               illustration
of our Savior's parable, particularly when, passing by the same place late in the day, we found others standing idle, and remembered the words, 'Why stand ye here all
the day idle?' as most applicable to their situation; for on putting the very same question to them, they answered us, 'Because no man hath hired us.'" (Morier, "Second
1. For (ga>r). Explaining and confirming Matthew 19:30.

Early in the morning (a[ma prwi). Along with the dawn. "Here (at Hamadan, in Persia), we observed every morning, before the sun rose, that a numerous band of
peasants were collected, with spades in their hands, waiting to be hired for the day to work in the surrounding fields. This custom struck me as a most happy illustration
of our Savior's parable, particularly when, passing by the same place late in the day, we found others standing idle, and remembered the words, 'Why stand ye here all
the day idle?' as most applicable to their situation; for on putting the very same question to them, they answered us, 'Because no man hath hired us.'" (Morier, "Second
Journey through Persia," cited by Trench, "Parables.")

2. For a penny (ejk dhnari>ou). A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon
according to the rate of wages in that day. A denarius was regarded as good pay for a day's work. It was the pay of a Roman soldier in Christ's time. In almost every
case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matthew 18:28; Mark 6:37; Luke 7:41; John
12:5.

For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the
demand on the one hand and the promise on the other.

10. Every man a penny (torion). Lit., the sum amounting in each case to a penny; or a penny apiece. _Ana> is distributive. Wyc., each one by himself a penny.

12. Heat (kau>swna). Rev., the scorching heat. The word is from kai>w, to burn. It refers to the dry, scorching heat born by the east wind. Compare Job 27:21;
Hosea 13:15. The wind blows from the Arabian desert, parching, dry, exciting the blood, and causing restlessness and sleeplessness. It seldom brings storms, but when
it does, they are doubly destructive. During harvest the corn cannot be winnowed if the east wind blows, for it would carry away both chaff and corn. In Pharaoh's
dream (Genesis 41:6) the ears are blasted by it: Jonah's gourd is withered by it (Jonah 4:8), and the vine in Ezekiel's parable of the Babylonian captivity is blighted by it
(Ezekiel 17:10).

13. One. Representing the whole body.

Friend (eJtai~re). Lit., companion, comrade.

14. Take (a+ron). Lit., as Rev., take up, as if the money had been laid down for him on a table or counter.

I will give (qe>lw dou~nai). But, as in other cases in the A.V., this may be mistaken for the simple future of the verb; whereas there are two verbs. Therefore, Rev.,
rightly, It is my will to give. See on Matthew 15:32.

21. Grant (eijpe). Lit., speak; i.e., with authority. Compare "command these stones," Matthew 4:3; "bid you," Matthew 23:3. Rev., command.

26. Will be great (qe>lh| ei+nai). See on ver. 14. Rev. would be.

Minister (dia>konov). Servant, ver. 27 (dou~lov). Dou~lov, perhaps from de>w, to bind, is the bondman, representing the permanent relation of servitude.
Dia>konov, probably from the same root as diw>kw, to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired
servants. The attendants at the feast at Cana (John 2:5) are called dia>konoi. In the epistles dia>konov is often used specifically for a minister of the Gospel (1
Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philippians 1:1; 1 Timothy 3:8, 12). It is applied to
Phoebe (Romans 16:1).

28. A ransom for many. Compare Sophocles, "Oed. Col.," 488.

"For one soul working in the strength of love

Is mightier than ten thousand to atone."

30. That Jesus passed by (o[ti _Ihsou~v para>gei). The o[ti is equivalent to quotation marks. They heard the crowd cry Jesus is passing!

CHAPTER 21

1. Bethphage. House of figs.

2. A colt with her. The Lord does not separate the colt from its dam.

3. The Lord (oJ ku>riov). From ku~rov, supreme power, authority. Hence ku>riov, one having authority, Lord, owner, ruler. In classical Greek, used of the gods, and
in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is Lord, (ku>riov) of the wife and children (1 Samuel 1:8 Sept.);
while to the slaves he is despo>thv. In the Pauline writings, however, the master of slaves is called both despo>thv (1 Timothy 6:1, 2; Titus 2:9; 1 Peter 2:18), and
ku>riov (Ephesians 6:9; Colossians 4:1).

In the Septuagint it is used by Sarah of her husband (Genesis 18:12; compare 1 Peter 3:6). Joseph is called Lord of the country (Genesis 42:33), and is addressed by
his brethren as my Lord (42:10). It is applied to God (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, 22, 24; 2:15; Acts
11:16; 12:11, 17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase,
as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philippians 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in
the sense of Master or Ruler, or in address, Sir (Matthew 22:43, 45; Luke 2:11; 6:46; John 13:13, 14; 1 Corinthians 8:6). ku>riov, the Lord, is used of Christ by
Matthew only once (21:3) until after the resurrection (28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought
in the New Testament, the meaning develops toward a specific designation of the divine Savior, as may be seen in the phrases Jesus Christ our Lord, Our Lord Jesus
Christ, Our Lord, Jesus our Lord.

5. Daughter of Sion. Jerusalem. Compare daughter of Babylon for the city of Babylon (Psalms 137:8; Isaiah 47:1); daughter of Tyre for the city or people of Tyre
(Psalms 45:12); daughter of my people (Isaiah 22:4).

Sitting (ejpibebhkw). Lit., having gone upon, or mounted. Rev., riding.

Foal of an ass
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                                                                                                                                                           38 /the
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humble state of Jesus. He is mounted, not on a stately charger with embroidered and jewelled housings, nor even on an ass for the saddle, the Eastern ass being often
of great beauty and spirit, and in demand for this purpose. He rides on a common beast-of-burden, furnished with the everyday garments of his disciples.
(Psalms 45:12); daughter of my people (Isaiah 22:4).

Sitting (ejpibebhkw). Lit., having gone upon, or mounted. Rev., riding.

Foal of an ass (uiJoou). Lit., son of a beast-of-burden. >gion, from uJpo>, beneath, zugo>v, a yoke. Wyc., son of a beast-under-yoke. The phrase emphasized the
humble state of Jesus. He is mounted, not on a stately charger with embroidered and jewelled housings, nor even on an ass for the saddle, the Eastern ass being often
of great beauty and spirit, and in demand for this purpose. He rides on a common beast-of-burden, furnished with the everyday garments of his disciples.

Garments (iJma>tia). Outer garments. See on Matthew 5:40.

7. Set him thereon. But the preferable reading is ejpeka>qisen, he took his seat upon.

A very great multitude (oJ plei~stov o]clov). The A.V. is wrong. The reference is not to the size, but to the proportionate part of the multitude which followed him.
Hence Rev., correctly, The most part of the multitude.

Their garments (eJautw~n). Lit., "their own garments." The disciples spread their garments on the beasts; the multitude strewed their own garments in the way. Dr.
Edward Robinson, cited by Dr. Morison, speaking of the inhabitants of Bethlehem who had participated in the rebellion of 1834, says: "At that time, when some of the
inhabitants were already imprisoned, and all were in deep distress, Mr. Farrar, then English consul at Damascus, was on a visit to Jerusalem, and had rode out with Mr.
Nicolayson to Solomon's Pools. On their return, as they rose the ascent to enter Bethlehem, hundreds of people, male and female, met them, imploring the consul to
interfere in their behalf, and afford them his protection; and all at once, by a sort of simultaneous movement, they spread their garments in the way before the horses."

The variation of tenses is not preserved in the English versions. Spread their garments, aorist tense, denoting one definite act. Cut down, spread in the way, imperfects,
denoting continued action. As Jesus advanced, they kept cutting branches and spreading them, and the multitude kept crying.

9. Hosanna. O save!

10. Was moved (ejsei>sqh). Moved is hardly strong enough. It is shaken as by an earthquake. Rev., stirred. As Morison happily observes, "a profounder ground-swell
of feeling."

12. The money-changers (kollubistw~n). From ko>llubov, the rate of exchange. These changers sat in the temple, in the court of the Gentiles, to change the foreign
coins of pilgrims into the shekel of the sanctuary for payment of the annual tribute. See on Matthew 17:24.

13. Thieves (lh|stw~n). Rev., correctly, robbers. See on Matthew 26:55; Luke 10:30.

16. Say (le). The Rev. is more graphic, are saying. While the songs and shouts are rising, the priests turn angrily to Christ with the question, "Hearest thou what these
are saying?"

Thou has perfected (kathrti>sw). The same word as at Matthew 4:21 where it is used of adjusting or mending nets. Its secondary meaning is to furnish completely,
equip; hence to perfect. Thou has provided the perfection of praise. The quotation from Psalms 8:2 follows the Septuagint, and not the Hebrew, which is, "Thou hast
founded strength."

19. A fig-tree (sukh~n mi>an). Lit., one single fig-tree. Rev., in margin.

Presently (paracrh~ma). Presently, in popular speech, has acquired something of a future force. I will do such a thing presently means, I will do it, not immediately, but
soon. The rendering here was correct in the older English sense of instantly. So constantly in Shakspeare:

"PROSPERO.Go, bring the rabble,

O'er whom I gave thee pow'r, here, to this place.

ARIEL. Presently?

PROS. Ay, with a twink.

AR. Before you can say 'come,' and 'go,'

And breathe twice; and cry 'so so;'

Each one tripping on his toe

Will be here."

Tempest, 4:1.

Compare ver. 20. "How did the fig-tree immediately wither away?" Rev.

29. Repented (metamelhqei). This is a different word from that in Matthew 3:2; 4:17; metanoei~te, Repent ye. Though it is fairly claimed that the word here implies all
that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage
(metame>leia) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see ver. 32), with a meaning
quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his
letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, metanoe>w, repent, used by John and Jesus in their summons to
repentance (Matthew 3:2; 4:17), occurs thirty-four times, and

the noun meta>noia, repentance (Matthew 3:8,11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to
which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of
meaning, now lost to us. Metame>lomai, as its etymology indicates (meta>, after, and me>lw, to be an object of care), implies an after-care, as contrasted with the
change of mind denoted by meta>noia. Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin
atCopyright
   not having(c)known better. "It
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                                               what our fathers were wont to call hadiwist (had-I-wist, or know better, I should have acted otherwise)"
                                                                                                                                                      Page(Trench).
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Metame>leia refers chiefly to single acts; meta>noia denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye
(Matthew 3:2; 4:;17; Acts 2:38; 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. "Godly sorrow worketh repentance
(meta>noian) unto salvation," a salvation or repentance "which bringeth no regret on thinking of it afterwards" (ajmetame>lhton). There is no occasion for one ever to
the noun meta>noia, repentance (Matthew 3:8,11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to
which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of
meaning, now lost to us. Metame>lomai, as its etymology indicates (meta>, after, and me>lw, to be an object of care), implies an after-care, as contrasted with the
change of mind denoted by meta>noia. Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin
at not having known better. "It may be simply what our fathers were wont to call hadiwist (had-I-wist, or know better, I should have acted otherwise)" (Trench).
Metame>leia refers chiefly to single acts; meta>noia denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye
(Matthew 3:2; 4:;17; Acts 2:38; 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. "Godly sorrow worketh repentance
(meta>noian) unto salvation," a salvation or repentance "which bringeth no regret on thinking of it afterwards" (ajmetame>lhton). There is no occasion for one ever to
think better of either his repentance or the salvation in which it issued.

33. Hedged it round about (fragmoqhken). Rev., more literally, set a hedge about it; possibly of the thorny wild aloe, common in the East.

Digged a wine-press (w]ruxen lhno). In Isaiah 5:1, 1 which this parable at once recalls, the Hebrew word rendered by the Septuagint and here digged, is hewed out,
i.e., from the solid rock. "Above the road on our left are the outlines of a wine-fat, one of the most complete and best preserved in the country. Here is the upper basin
where the grapes were trodden and pressed. A narrow channel cut in the rock conveyed the juice into the lower basin, where it was allowed to settle; from there it was
drawn off into a third and smaller basin. There is no mistaking the purpose for which those basin were excavated in the solid rock" (Thomson, "Land and Book").

A tower (pu>rgon). For watchmen. Stanley ("Sinai and Palestine") describes the ruins of vineyards in Judea as enclosures of loose stones, with the square gray tower at
the corner of each. Allusions to these watching-places, temporary and permanent, are frequent in Scripture. Thus, "a booth in a vineyard" (Isaiah 1:8). "The earth
moveth to and fro like a hammock" (so Cheyne on Isaiah; A.V., cottage; Rev., hut), a vineyard-watchman's deserted hammock tossed to and fro by the storm (Isaiah
24:20). So Job speaks of a booth which the keeper of a vineyard runneth up (27:18), a hut made of sticks and hung with mats, erected only for the harvest season on
the field or vineyard, for the watchman who spreads his rude bed upon its high platform, and mounts guard against the robber and the beast. In Spain, where, especially
in the South, the Orient has left its mark, not only upon architecture but also upon agricultural implements and methods, Archbishop Trench says that he has observed
similar temporary structures erected for watchmen in the vineyards. The tower alluded to in this passage would seem to have been of a more permanent character (see
Stanley above), and some have thought that it was intended not only for watching, but as a storehouse for the wine and a lodging for the workmen.

Let it out (ejxe>deto). "There were three modes of dealing with land. According to one of these, the laborers employed received a certain portion of the fruits, say a
third or a fourth of the produce. The other two modes were, either that the tenant paid a money-rent to the proprietor, or else that he agreed to give the owner a
definite amount of the produce, whether the harvest had been good or bad. Such leases were given by the year or for life; sometimes the lease was even hereditary,
passing from father to son. There can scarcely be a doubt that it is the latter kind of lease which is referred to in the parable: the lessees being bound to give the owner a
certain amount of fruits in their season" (Edersheim, "Life and Times of Jesus"). Compare ver. 34, and Mark 12:2"that he might receive of the fruits" (ajpo).

37. They will reverence (ejntraph>sontai). The verb literally means to turn toward; hence to give heed to, pay respect to.

41. He will miserably destroy those wicked men (kakousei aujtou>v). There is a play upon the words which the A.V. missed and the Rev. preserves by rendering
"miserably destroy those miserable men." So the Rheims version: "The naughty men will he bring to naught." Tynd., "He will evil destroy those evil persons." The order
of the Greek words is also striking: Miserable men, miserably he will destroy them.

Which (oi[tinev). The compound Greek pronoun marks the character of the new husbandmen more distinctly than the simple which; husbandmen of such a character
that, or belonging to that class of honest men who will give him his due.

44. Shall be broken (sunqlasqh>setai). The verb is stronger: broken to pieces; so Rev.

Grind him to powder (likmh>sei aujto>n). But the A.V. misses the picture in the word, which is that of the winnowing-fan that separates the grain from the chaff.
Literally it is, will winnow him. Rev., scatter him as dust.

CHAPTER 22

2. Made a marriage (ejpoi>hsen). But the phrase refers to the marriage-feast, rather than to the marriage-ceremony. In Esther 9:22 the word is used of feasting without
any reference to a marriage. Rev., a marriage-feast.

3. To call them that were bidden (kale>sai tounouv). Perhaps an unconscious play on the words, lost in both A.V. and Rev., to call the called. This was according to
the Oriental custom of sending a messenger, after the invitations have been issued, to notify the invited guests that the entertainment is prepared. Thus Esther invites
Haman to a banquet on the morrow, and, at the actual time, the chamberlain comes to bring him to the feast (Esther 5:8; 6:14).

4. Dinner (a]riston). Not the principal meal of the day, but a noon-breakfast; luncheon.

Fatlings (sitista). From si~tov, corn, grain, or food generally. Properly animals especially fed up or fatted for a feast.

5. Made light of it (ajmelh>santev). Not in the sense of jeering. They simply gave it no heed.

His farm (i]dion ajgro>n). Rev., his own farm; bringing out the contrast between his selfish interest and the respect due to his king. Compare 2 Chronicles 30:10.

7. Armies (strateu>mata). Not in our grand sense of armies, but troops, soldiers. Compare Luke 23:11 where the word is rendered men of war; Rev., soldiers.

9. Highways (diexo>douv). Literally, the word means a way out through; passage, outlet, thoroughfare. The idea of crossings grows out of the junction of the smaller
cross-ways with the trunk roads.

10. Was furnished (ejplh>sqh). The Greek is stronger; was filled: so Rev.

11. To see (qea>sasqai). Rev., somewhat stiffly, behold; but the idea is correct, as the verb denotes careful seeing, looking intently, inspection. See on Matthew 11:7.

12. Not having (mh). It is hardly possible to convey the subtle sense of the negative particle (mh) to the English reader. A different word for not (oujk) is used in the
preceding verse, expressing an outward, objective fact which attracted the king's notice. The man had not (oujk) a wedding garment. When the king addresses the
guest, he is thinking not so much of the outward token of disrespect, as of the guest's mental attitude toward the proprieties of the occasion. It is as if he had said,
"What were you thinking of, where was your respect for me and for my guests, when you allowed yourself to come hither not (mh) having the proper garment, as you
knew you ought to have?" It implies, as Dr. Morison observes, that the man was conscious of the omission when he entered, and was intentionally guilty of the neglect.
 Copyright
This         (c) 2005-2009,
     distinction  between theInfobase  Media
                              two negative     Corp.rests on the law of the Greek language, according to which ouj and its compounds stand where something
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                                                                                                                                                                         be
denied as a matter of fact, and mh and its compounds when something is to be denied as a matter of thought.
preceding verse, expressing an outward, objective fact which attracted the king's notice. The man had not (oujk) a wedding garment. When the king addresses the
guest, he is thinking not so much of the outward token of disrespect, as of the guest's mental attitude toward the proprieties of the occasion. It is as if he had said,
"What were you thinking of, where was your respect for me and for my guests, when you allowed yourself to come hither not (mh) having the proper garment, as you
knew you ought to have?" It implies, as Dr. Morison observes, that the man was conscious of the omission when he entered, and was intentionally guilty of the neglect.
This distinction between the two negative particles rests on the law of the Greek language, according to which ouj and its compounds stand where something is to be
denied as a matter of fact, and mh and its compounds when something is to be denied as a matter of thought.

He was speechless (ejfimw>qh). Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25),
and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15).

The outer darkness. See on Matthew 8:12.

15. Entangle (pagideu>swsin). From pagi>v, a trap or snare. Better, therefore, Rev., ensnare.

19. Tribute-money (no>misma tou~ kh>nsou). Lit., the current coin of tribute, which was paid not in Jewish but in Roman money. See on Matthew 17:25tribute.

A penny. See on Matthew 20:2.

20. Image and superscription (eijkw). Images on coins were not approved by the Jews. Out of respect to this prejudice none of the earlier Herods had his own image
impressed on them. Herod Agrippa I., who murdered James and imprisoned Peter, introduced the practice. The coin shown to Christ must either have been struck in
Rome, or else was one of the Tetrarch Philip, who was the first to introduce the image of Caesar on strictly Jewish coins.

24. Shall marry (ejpigambreu>sei). From gambro>v, a word used in classical Greek to denote any one connected by marriage: a brother-in-law, father-in-law, even a
bridegroom. The word is appropriate here because it refers to marriage between marriage-relatives.

34. Put to silence (ejfi>mwsen). There is a kind of grim humor in the use of this word: he had muzzled the Sadducees. Compare ver. 12.

36. Which is the great commandment (poi>a ejntolhlh). The A.V. and Rev. alike miss the point of this question, which is: which kind of command is great in the law?
That is, what kind of a commandment must it be to constitute it a great one? Not, which commandment is greatest as compared with the others? The scribes declared
that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year; the total being 613,
the number of letters in the Decalogue. Of these they called some light and some heavy. Some thought that the law about the fringes on the garments was the greatest;
some that the omission of washings was as bad as homicide; some that the third commandment was the greatest. It was in view of this kind of distinction that the scribe
asked the question; not as desiring a declaration as to which commandment was greatest, but as wanting to know the principle upon which a commandment was to be
regarded as a great commandment.

38. The great and first. With the definite article.

39. A second. The article omitted. So. Rev.

CHAPTER 23

2. Moses' seat (kaqe>drav). Or chair, as Wyc., in allusion to the practice of teachers sitting.

5. To be seen (pro). See Matthew 6:1 where the same word occurs. The scribes and Pharisees deport themselves with a view to being contemplated as actors in a
theatre; so that men may fix their gaze upon them admiringly.

Phylacteries-Borders of their garments (fulakth>ria_kra>speda). Phylacteries, called by the Rabbis tephillin, prayer-fillets, were worn on the left arm, toward the heart,
and on the forehead. They were capsules containing on parchment these four passages of Scripture: Exodus 13:1-10; 13:11-16; Deuteronomy 6:4-9; 11:13-21. That
for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these slips was to be
tied up with well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a
single slip, with the same our passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round
the arm and three times round the hand. They were reverenced by the Rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a
Sabbath. They profanely imagined that God wore the tephillin.

The Greek word transcribed phylacteries in our version is from fula>ssw, to watch or guard. It means originally a guarded post, a fort; then, generally, a safeguard or
preservative, and therefore an amulet. Sir J. Cheke renders guards. They were treated as such by the Rabbis. It is said, for instance, that the courtiers of a certain king,
intending to kill a Rabbi, were deterred by seeing that the straps of his phylacteries shone like bands of fire. It was also said that they prevented all hostile demons from
injuring any Israelite. See on Matthew 9:20 for borders.

6. The uppermost rooms (prwtoklisi>an). Rev., more correctly, the chief place, the foremost couch or uppermost place on the divan.

7. Rabbi. My master. In addressing Jesus, dida>skalov (teacher) answers to Rabbi. Compare John 1:39; Luke 2:46.

9. Father (pate>ra). Aimed at those who courted the title Abba, or Father. Compare the title Papa-Pope.

10. Masters (kaqhghtai>). Lit., leaders.

13. Hypocrites (uJpokritai>). From uJpokri>nw, to separate gradually; so of separating the truth from a mass of falsehood, and thence to subject to inquiry, and, as a
result of this, to expound or interpret what is elicited. Then, to reply to inquiry, and so to answer on the state, to speak in dialogue, to act. From this the transition is
easy to assuming, feigning, playing a part. The hypocrite is, therefore, etymologically, an actor.

Against (e]mprosqen). Very graphic. The preposition means before, or in the face of. They shut the door in men's faces.

18. He is guilty (ojfei>lei). In the rendering of this word the A.V. seems to have been shaped by the earlier and now obsolete sense of guilt, which was probably a fine
or payment. Compare Anglo-Saxon gyld, a recompense, and German geld, money. There is a hint of this sense in Shakspeare, Henry IV. (Second Part), Act iv., Sc. 4:

"England shall double gild his treble guilt,"
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where the play upon the words hovers between the sense of bedeck and recompense. Wyc. renders oweth, and Tynd., he is debtor. Rev., he is a debtor.
or payment. Compare Anglo-Saxon gyld, a recompense, and German geld, money. There is a hint of this sense in Shakspeare, Henry IV. (Second Part), Act iv., Sc. 4:

"England shall double gild his treble guilt,"

where the play upon the words hovers between the sense of bedeck and recompense. Wyc. renders oweth, and Tynd., he is debtor. Rev., he is a debtor.

23. Ye Tithe (ajpodekatou~te). ajpo>, from, dekato>w, to take a tenth. Tithe is tenth; also in older English, tethe, as tethe hest, the tenth commandment. A tething was
a district containing ten families.

Mint (hJdu>osmon). hJdu>v, sweet, ojsmh>, smell. A favorite plant in the East, with which the floors of dwelling and synagogues were sometimes strewn.

Anise-Cummin (a]nhqon_ku>minon). Rev. renders anise, dill in margin. Used as condiments. The tithe of these plants would be very small; but to exact it would
indicate scrupulous conscientiousness. The Talmud tells of the ass of a certain Rabbi which had been so well trained as to refuse corn of which the tithes had not been
taken.

Faith (pi>stin). Rather faithfulness, as in Romans 3:3 Rev. Gal. 5:22 Rev.

24. Strain at (diuli>zontev). dia>, thoroughly or through, and uJli>zw, to filter or strain. Strain at is an old misprint perpetuated. Hence the Rev. correctly, as Tynd.,
strain out. Insects were ceremonially unclean (Leviticus 11:20, 23, 41, 42), so that the Jews strained their wine in order not to swallow any unclean animal. Moreover,
there were certain insects which bred in wine. Aristotle uses the word gnat (kw>nwpa) of a worm or larva found in the sediment of sour wine. "In a ride from Tangier
to Tetuan I observed that a Moorish soldier who accompanied me, when he drank, always unfolded the end of his turban and placed it over the mouth of this bota,
drinking through the mulin to strain out the gnats, whose larvae swarm in the water of that country" (cited by Trench, "On the Authorized Version").

Swallow (katapi>nontev). The rendering is feeble. It is drink down (kata>); gulp. Note that the camel was also unclean (Leviticus 11:4).

25. Platter (paroyi>dov). para>, beside, o]yon, meat. A side-dish, with the accompanying sense of something dainty; later, as here, the dish itself as distinguished from
its contents.

Excess (ajkrasi>av). aj, not, kra>tov, power. Hence conduct which shows a want of power over one's self: incontinence or intemperance..

27. Whited sepulchres (ta>foiv kekoniame>noiv). Not the rock-tombs, belonging mostly to the rich, but the graves covered with plastered structures. In general,
cemeteries were outside of cities; but any dead body found in the field was to be buried on the spot where it had been discovered. A pilgrim to the Passover, for
instance, might easily come upon such a grave in his journey, and contract uncleanness by the contact (Numbers 19:16). It was therefore ordered that all sepulchres
should be whitewashed a month before Passover, in order to make them conspicuous, so that travelers might avoid ceremonial defilement. The fact that this general
whitewashing was going on at the time when Jesus administered this rebuke to the Pharisees gave point to the comparison. The word kekoniame>noiv (whitened, from
ko>niv, dust) carries the idea of whitening with a powder, as powdered lime.

29. Tombs of the prophets. By this name are called four monuments at the base of the Mount of Olives, in the valley of Jehosaphat; called at present the tombs of
Zechariah, Absalom, Jehosaphat, and St. James. Two of them are monoliths cut out of the solid rock; the others are merely excavations, with ornamental portals. "They
appear," says Dr. Thomson, "to be quite extensive, consisting of winding or semicircular galleries, passing under the mountain more than a hundred feet from east to
west, and terminating in a rotunda about eighty feet from the entrance. There is no authority for the name which they commonly bear." Possibly they were in sight of our
Lord when he spoke, and were pointed to by him. The reference would be all the more telling, if, as has been conjectured, the Pharisees were engaged in constructing
the tombs of Zechariah and Absalom at the time that the Lord addressed them, and that the chambered sepulchres of James and Jehosaphat, lying between those two,
were the sepulchres which they were garnishing at their entrances.

35. Temple (naou~). Rev., rightly, sanctuary. See on Matthew 4:5. Zechariah was slain between the temple proper and the altar of burnt-offering, in the priests' court.

37. Hen (o]rniv). Generic: bird or fowl; but hen is used generically of the mother-bird of all species.

CHAPTER 24

1. Went out and departed from the temple (ejxelqweto). Rev., better: Went out from the temple and was going on his way. The temple, iJerou~, not naou~: the whole
of the buildings connected with the temple, all of which, including the nao>v, or sanctuary, and the porches and courts, constituted the iJero>n. See on Matthew 4:5.

3. Coming (parousi>av). Originally, presence, from parei~nai, to be present. In this sense Philippians 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17;
2 Corinthians 7:6, 7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15.

Of the world (aijw~nov). Rather the existing, current age. They do not ask the signs of the Messiah's coming at the end of all time, to judge the world.

4. Deceive (planh>sh|). Lit., lead astray, as Rev.

5. In my name (ejpimati> mou). Lit., on my name, i.e., on the strength of; resting their claims on the name Messiah.

12. Shall abound (plhqunqh~nai). Lit., shall be multiplied. See Acts 6:1, 7; 7:17; 9:31; Hebrews 6:14.

Of many (tw~n pollw~n). The A.V. in omitting the definite article, misses the force of Christ's saying. It is not the love of many people only that shall be chilled, but of
the many, the majority, the great body.

Wax cold (yugh>setai). The verb means originally to breathe or blow; and the picture is that of spiritual energy blighted or chilled by a malign or poisonous wind.

14. World (th|~ oijkoume>nh|). Lit., the inhabited. The whole inhabitable globe. Rev., in margin, inhabited earth.

15. Abomination of desolation (bde>lugma th~v ejrhmw>sewv). The cognate verb, bdelu>ssomai, means to feel a nausea or loathing for food: hence used of disgust
generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chronicles 15:8; Jeremiah 13:27; Ezekiel 11:21; Daniel 9:27; 11:31. It is used
as equivalent to idol in 1 Kings 11:17; Deuteronomy 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean
beasts, Leviticus 11:11; Deuteronomy 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament used of the word.
Compare
 CopyrightLuke   16:15; Revelation
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                                       Media   Corp.It does not denote mere physical or aesthethic disgust. The reference here is probably to the occupation of the temple
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precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that, after the burning of the temple the Romans brought their ensigns
and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor.
generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chronicles 15:8; Jeremiah 13:27; Ezekiel 11:21; Daniel 9:27; 11:31. It is used
as equivalent to idol in 1 Kings 11:17; Deuteronomy 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean
beasts, Leviticus 11:11; Deuteronomy 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament used of the word.
Compare Luke 16:15; Revelation 17:4, 5; 21:27. It does not denote mere physical or aesthethic disgust. The reference here is probably to the occupation of the temple
precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that, after the burning of the temple the Romans brought their ensigns
and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor.

17. Him which is on the house-top (oJ ejpimatov). From roof to roof there might be a regular communication, called by the Rabbis "the road of the roofs." Thus a
person could make his escape passing from roof to roof, till, at the last house, he would descend the stairs on the outside of the house, but within the exterior court. The
urgency of the flight is enhanced by the fact that the stairs lead into this court. "Though you must pass by the very door of your room, do not enter to take anything out.
Escape for your life."

22. Should be shortened (ejkolobw>qhsan). Rev., had been shortened. A very picturesque word. The verb is, literally, to dock, to cut off, leaving a stump, as a limb.
Wyc., abridged. As a fact, various causes did combine to shorten the siege. Herod Agrippa was stopped in his work of strengthening the walls by orders from the
emperor; the Jews, absorbed in their party strifes, had totally neglected preparations to stand a siege; the magazines of corn and provisions were burnt before the
arrival of Titus. Titus arrived suddenly, and the Jews voluntarily abandoned parts of the fortification. Titus himself confessed that God was against the Jews, since
otherwise neither his armies nor his engines would have availed against their defences.

24. Signs and wonders (shmei~a kairata). See on Matthew 11:20. The two words often joined in the New Testament. See John 4:48; Acts 2:22; 4:30; 2 Corinthians
12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may
be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer's supernatural power; or a wonder, as it appeals to the
spectator. Te>rav (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the
etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder).

26. In the desert-Secret chambers. Rev., wilderness-inner chambers. Both retired places, indicating that the false Messiahs will avoid public scrutiny.

27. Shineth (fai>netai). Rev., better, is seen. The coming of the Lord will be a plain, unmistakable fact, like the lightning which lightens both ends of the heaven at once,
and is seen of all. It will not be connected with some particular place, but will manifest itself and be recognized over the whole world. Compare Revelation 1:7: "Every
eye shall see him."

28. Carcase (ptw~ma). From pi>ptw, to fall. Originally a fall, and thence a fallen body; a corpse. Compare Lat. cadaver, from cado, to fall. See Mark 6:29;
Revelation 11:8. On the saying itself, compare Job 39:30.

Eagles (ajetoi>). Rev. puts vultures in margin. The griffon vulture is meant, which surpasses the eagle in size and power. Aristotle notes how this bird scents its prey
from afar, and congregates in the wake of an army. In the Russian war vast numbers were collected in the Crimea, and remained until the end of the campaign in the
neighborhood of the camp, although previously scarcely know in the country.

30. Mourn (ko>yontai). Stronger: beat their breasts in anguish.

31. With a great sound of a trumpet (metalpiggov fwnh~v mega>lhv). Some read with a great trumpet. The blowing of trumpets was anciently the signal for the host of
Israel on their march through the desert. I summoned to war, and proclaimed public festivals, and marked the beginnings of months; Numbers 10:1-10; Psalms 81:3.
Hence the symbolism of the New Testament. Jehovah's people shall be summoned before their king by sound of trumpet. Compare the proclamation of Christ as king
at the trumpet of the seventh angel, Revelation 11:15.

32. A parable (thn). More strictly, the parable which she has to teach. Rightly, therefore, Rev., her parable.

Branch (kla>dov). From kla>w, to break. Hence a young slip or shoot, such as is broken off for grafting. Such were the "branches" which were cut down and strewed
in the Lord's path by the multitudes (Matthew 21:8).

40. Shall be taken-left. Both verbs are in the present tense, which makes the saying more lively. One is taken and one if left. So Rev.

41. The mill (tw~| mu>lw|). The ordinary hand-mill with a handle fixed near the edge of the upper stone, which is turned by two women.

42. What hour. Later texts, however, read hJme>ra|, day. poi>a| hJme>ra|, in what kind of day, whether a near or a remote one. Similarly ver. 43: ejn poi>a| fulakh|~,
in what kind of a watch, whether a night or a morning watch.

43. Would come (e]rcetai). Rev., was coming. But the present is graphically thrown in as in vv. 40, 41: is coming or cometh.

Broken up (diorugh~nai). Rev., broken through. See on Matthew 6:19. Wyc., undermined.

45. In due season (ejv kairw~|). At the regular hours which his Lord observes when at home; and not delaying because he thinks that his Lord delayeth his coming (ver.
48), but doing his duty in its appointed time.

CHAPTER 25

1. Lamps (lampa>dav). Lit., torches. Probably a short, wooden stem held in the hand, with a dish at the top, in which was a piece of cloth dipped in oil or pitch.

3. They that were foolish (ai[tinev mwrai>). Read aiJ ga, for the foolish. The for justifies the epithet foolish in the preceding verse.

5. Slumbered and slept (ejnu>staxan kaiqeudon). Slumbered is, literally, nodded. Note the variation of tense. Nodded is aorist, denoting a transient act, the initial stage
of slumber. They dropped their heads. Slept is imperfect, of continuous slumber.

6. There was a cry made (kraughgonen). Rev., there is a cry. The verb is in the perfect tense, representing the past event as perpetuated in the present result, and hence
is rendered by the English present. A great and decisive change was the result of the cry. No more sleeping, waiting, or silence. There is a cry, and behold the awaking,
the bustle, the trimming of lamps and the running to the oil-vendors.

To meet him (eijv ajpa>nthsin). The translation can hardly convey the meaning of the Greek phrase, which implies a custom or familiar ceremony. Come forth unto
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7. Then all those virgins arose (to>te hjge>rqhsan pa~sai ai parqe>noi ejkei~nai). The Greek order is expressive. Then arose all the virgins, those former ones. Those
the bustle, the trimming of lamps and the running to the oil-vendors.

To meet him (eijv ajpa>nthsin). The translation can hardly convey the meaning of the Greek phrase, which implies a custom or familiar ceremony. Come forth unto
meeting.

7. Then all those virgins arose (to>te hjge>rqhsan pa~sai ai parqe>noi ejkei~nai). The Greek order is expressive. Then arose all the virgins, those former ones. Those
(ejkei~nai) a pronoun of remoter reference, and emphatic by its position at the end of the sentence.

Trimmed (ejko>smhsan). From kosmo>v, order, and meaning to put in order or arrange. Tynd., prepared. Trench ("Parables") quotes from Ward ("View of the
Hindoos"), describing a marriage ceremony in India: "After waiting two or three hours, at length near midnight it was announced, was in the very words of Scripture,
'Behold the bridegroom cometh; go yet out to meet him.' All the person employed now lighted their lamps, and ran with them in their hands to fill up their stations in the
procession. Some of them had lost their lights, and were unprepared, but it was then too late to seek them, and the cavalcade moved forward."

Their lamps (ejautw~n). Lit., "their own lamps;" emphasizing the personal preparation in contrast with the foolish, who depended for supply on their fellows.

8. Are gone out (sbe>nnuntai). The A.V. misses the graphic force of the continuous present, denoting something in progress. They see the flame waning and flickering,
and cry, Our lamps are going out! So Rev.

9. Not so, lest, etc. (mh>pote ouj mhsh|). The Greek does not give the blunt negative of the A.V. It is a more courteous form of refusal, making the reason for refusing
to supply the place of the negative. Give us of your oil, say the foolish. The wise reply, Lest perchance there be not by any means (ouj mh, the double negative) enough.
The Rev. gives it very happily. Per adventure there will not be enough, etc.

10. And while they went (ajpercome>nwn). A present participle, and very graphic: while they are going away.

They that were ready (aiJ e[toimoi). Lit., the ready or prepared ones.

To the marriage (ga>mouv). Marriage-feast, as Matthew 22:2, 3, 4; and so Rev.

11. Lord, Lord. Applying directly to the bridegroom, whose will was supreme, not that he had arrived at the bride's residence.

14. Travelling (ajpodhmw~n). The sense is more nearly about to travel, like our going abroad.

15. Several ability (ijdi>an). Lit., his own or peculiar capacity for business.

16. Straightway (eujqe>wv). Connected with the beginning of this verse, instead of with the end of ver. 15: Straightway he that had received, etc., indicating
promptness on the servant's part.

Traded with them (hjrga>sato ejn aujtoi~v). Lit., wrought with them. The virgins wait, the servants work.

Made (ejpoi>hsen). Not made them, as A.V. The word is used in our sense of make money. Wyc. and Tynd., won. Geneva, gained. Some read ejke>rdhsen, gained,
as in ver. 17.

24. Hard (sklhro). Stronger than the austere (aujsthro>v) of Luke 19:21 (see there), which is sometimes used in a good sense, as this never is. It is an epithet given to a
surface which is at once dry and hard.

Strawed (diesko>rpisav). Rev., didst scatter. Not referring to the sowing of seed, for that would be saying the same thing twice. The scattering refers to the winnowing
of the loosened sheaves spread out upon the threshing-floor. "The word," as Trench observes "could scarcely be applied to the measured and orderly scattering of the
sower's seed. It is rather the dispersing, making to fly in every direction." Hence used of the pursuit of a routed enemy (Luke 1:51); of the prodigal scattering his good;
making the money fly, as we say (Luke 15:13); of the wolf scattering the sheep (Matthew 26:31). Wyc., spread abroad.

25. That is thine (ton). The Greek is more concise, and is better given by Rev., Lo, thou hast thine own.

26. Slothful. With no more trouble than he expended in digging, he might have gone to the exchangers. The verse should be read interrogatively, Didst thou indeed
know this of me? Thou shouldst then have acted with the promptness and care which one observes in dealing with a hard master. To omit the interrogation is to make
the Lord admit that he was a hard master.

27. Put (balei~n). Lit., throw or fling down, as one would throw a bag of coin upon the exchanger's table.

Exchangers (trapezi>taiv). Taking their name from the table or counter at which they sat (tra>peza). The Jewish bankers bore precisely the same name.

Usury (to>kw|). A very graphic word, meaning first childbirth, and then offspring. Hence of interest, which is the product or offspring of capital. Originally it was only
what was paid for the use of money; hence usury; but it became synonymous with extortionate interest. Rev., better, with interest. The Jewish law distinguished
between interest and increase. In Rome very high interest seems to have been charged in early times. Practically usury was unlimited. It soon became the custom to
charge monthly interest at one per cent a month. During the early empire legal interest stood at eight per cent, but in usurious transactions it was lent at twelve, twenty-
four, and even forty-eight. The Jewish bankers of Palestine and elsewhere were engaged in the same undertakings. The law of Moses denounced usury in the
transactions of Hebrews with Hebrews, but permitted it in dealing with strangers (Deuteronomy 23:19, 20; Psalms 15:5).

32. All the nations (pa>nta ta). The whole human race; though the word is generally employed in the New Testament to denote Gentiles as distinguished from Jews.

Separate them (aujtou). Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord
regards the individuals.

The sheep from the goats (or kids, so Rev. in margin). "The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in
another sense it is so hard as only to be possible for something with supernatural insight" (John Morley, "Voltaire"). Goats are an appropriate figure, because the goat
was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The
diminutive (ejri>fia) expresses contempt.
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33. Goats (ejri>fia). Diminutive. Lit., kidlings. The sheep and goats are represented as having previously pastured together. Compare the parables of the Tares    the
Net.
another sense it is so hard as only to be possible for something with supernatural insight" (John Morley, "Voltaire"). Goats are an appropriate figure, because the goat
was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The
diminutive (ejri>fia) expresses contempt.

33. Goats (ejri>fia). Diminutive. Lit., kidlings. The sheep and goats are represented as having previously pastured together. Compare the parables of the Tares and the
Net.

On the right (ejk dexiw~n). Lit., from the right side or parts. The picture to the Greek reader is that of a row, beginning at the judge's right hand.

35. Ye took me in (sunhgagete> me). Tynd., I was harbourless and ye lodged me. The preposition su>n implies along with. Ye took me with you into the household
circle.

36. Visited (ejpeske>yasqe). Lit., Ye looked upon. 6 Our word visit is from the Latin viso, to look steadfastly at, and thence to visit. We retain the original thought in
the popular phrases to see one, and to look in upon one.

40. The least. The word in the Greek order is emphatic: One of these my brethren, the least. So Rev., even these least.

CHAPTER 26

2. Is betrayed (paradi>dotai). The present tense expresses here something which, though future, is as good as present, because already determined, or because it must
ensue in virtue of an unalterable law. Thus the passover is (gi>netai): it must come round at the fixed season. The Son of Man is betrayed according to the divine
decree. Compare ver. 24.

3. Palace (aujlh). But the word never means palace in the New Testament. It is the court, the open court or hall, forming the center of an oriental building, and often
used as a meeting-place. Rev., court. Wyc., hall.

7. An alabaster box (ajla>bastron). Rev., cruse; flask in margin. Lit., an alabaster, just as we call a drinking-vessel made of glass a glass. Luther renders glass. It was a
kind of cruet, having a cylindrical form at the top. Pliny compares these vessels to a closed rosebud, and says that ointments are best preserved in them.

8. To what purpose is this waste? Wyc., Where to this loss? Tynd., What needed this waste? See on John 12:3.

10. When Jesus understood it (gnou). The A.V. implies that some time elapsed before Jesus was aware of the disciples' complaint. But the statement is that Jesus
perceived it at once. Rev., rightly, Jesus perceiving it.

Good work (kalo). Lit., beautiful, but in a moral sense: an excellent, morally beautiful deed.

15. What will ye give? (ti> qe>lete> moi dou~nai?) Rather, What are ye willing to give me? It brings out the chaffering aspect of the transaction. So Rev.

They covenanted with him for (e]sthsan aujtw~|). But the meaning is, they weighed unto him; or, very literally, they placed for him (in the balance). Although coined
shekels were in circulation, weighing appears to have been practiced, especially when considerable sums were paid out of the temple-treasury.

Thirty pieces of silver (tria>konta ajrgu>ria). Matthew refers to Zechariah 11:12. These pieces were shekels of the sanctuary, of standard weight, and therefore heavier
than the ordinary shekel. See on Matthew 17:24. Reckoning the Jerusalem shekel at seventy-two cents, the sum would be twenty-one dollars and sixty cents. This was
the price which, by the Mosaic law, a man was condemned to pay if his ox should gore a servant (Exodus 21:32). Our Lord, the sacrifice for men, was paid for out of
the temple-money, destined for the purchase of sacrifices. He who "took on him the firm of a servant" was sold at the legal price of a slave.

18. Such a man (to). The indefiniteness is the Evangelist's, not our Lord's. He, doubtless, described the person and where to find him.

20. He sat down (ajne>keito). But this rendering missed the force of the imperfect tense, which denotes something in progress. The Evangelist says he was sitting or
reclining, introducing us to something which has been going on for some time.

22. Began to say (h]rxanto). Denoting the commencement of a series of questions; one after the other (every one) saying, Is it I?

Is it I? (mh>ti ejgw> eijmi). The form of the negative expects a negative answer. "Surely I am not the one."

23. The dish (trubli>w|). Wyc., platter. A dish containing a broth made with nuts, raisins, dates, figs, etc., into which pieces of bread were dipped.

25. Which betrayed (oJ paradidou). The article with the participle has the force of an epithet: The betrayer.

28. Testament (diaqh>khv). From diati>qhmi, to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that
of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the
phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Genesis 15:9-18. Covenant is the general Old Testament sense of
the word (1 Kings 20:34; Isaiah 28:15; 1 Samuel 18:3); and so in the New Testament. Compare Mark 14:24; Luke 1:72; 22:20; Acts 3:25; 7:8. Bishop Lightfoot, on
Galatians 3:15 observes that the word is never found in the New Testament in any other sense that that of covenant, with the exception of Hebrews 9:15-17 where it is
testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Hebrews 9:15-17. Render
here as Rev., covenant.

Is shed (ejkcunno>menon). The present participle, is being shed. Christ's thought goes forward to the consummation.

29. New (kaino). Another adjective, neo>n, is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, 38, 39). The
difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are ne>oi or new>teroi (Luke 15:12, 13).
The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence kainou~. So a new heaven (2 Peter 3:13) is kaino, contrasted with
that which shows signs of dissolution. The tomb in which the body of Jesus was laid was kaino (Matthew 27:60); in which no other body had lain, making it
ceremonially unclean; not recently hewn. Trench ("Synonyms") cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying "we
are still new (kainoi>) and young (ve>oi) in regard of such deceits." Here kainoi> expresses the inexperience of the men; ne>oi, their youth. Still, the distinction cannot
be pressed in all cases. Thus, 1 Corinthians 5:7"Purge out the old leaven that ye may be a new ne>on lump;" and Colossians 3:10"Put on the new (ne>on) man," plainly
carry the sense of quality. In our Lord's expression, "drink it new," the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new
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                                  Testament,    Corp.the two cases just cited, ne>ov is applied to wine, to the young, and once to a covenant.
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30. Sung a hymn. Very probably the second part of the Jewish Hallel or Hallelujah, embracing Psalms 115; 116; 117; 118.
ceremonially unclean; not recently hewn. Trench ("Synonyms") cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying "we
are still new (kainoi>) and young (ve>oi) in regard of such deceits." Here kainoi> expresses the inexperience of the men; ne>oi, their youth. Still, the distinction cannot
be pressed in all cases. Thus, 1 Corinthians 5:7"Purge out the old leaven that ye may be a new ne>on lump;" and Colossians 3:10"Put on the new (ne>on) man," plainly
carry the sense of quality. In our Lord's expression, "drink it new," the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new
and higher quality. In the New Testament, besides the two cases just cited, ne>ov is applied to wine, to the young, and once to a covenant.

30. Sung a hymn. Very probably the second part of the Jewish Hallel or Hallelujah, embracing Psalms 115; 116; 117; 118.

They went out. In the original institution of the Passover it was enjoined that no one should go out of his house until morning (Exodus 12:22). Evidently this had ceased
to be regarded as obligatory.

32. I will go before you. The thought links itself with what Christ had just said about the shepherd and the sheep. Compare John 10:4. I will go before you, as a
shepherd before his flock.

34. Before the cock crow. A little more graphic if the article is omitted, as in the Greek. Before a single cock shall be heard, early in the night, thou shalt deny me. Dr.
Thomson ("Land and Book") says that the barn-door fowls "swarm round every door, share in the food of their possessors, are at home among the children in every
room, roost overhead at night, and with their ceaseless crowing are the town-clock and the morning-bell to call up sleepers at early dawn."

35. Though I should die (ka}n de>h| me ajpoqanei~n). The A.V. misses the force of de>h|: "Though it should be necessary for me to die." Wyc., "If it shall behove me
to die." Rev., excellently, "Even if I must die."

36. Gethsemane. Meaning oil-press. Beyond the brook Kedron, and distant about three-quarters of a mile from the walls of Jerusalem. Dean Stanley says of the olive-
trees there: "In spite of all the doubts that can be raised against their antiquity, the eight aged olive-trees, if only by their manifest difference from all others on the
mountain, have always struck the most indifferent observers. They will remain, so long as their already protracted life is spared, the most venerable of their race on the
surface of the earth. Their gnarled trunks and scanty foilage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem; the most nearly
approaching to the everlasting hills themselves in the force with which they carry us back to the events of the gospel history" ("Sinai and Palestine").

40. What! It is hardly possible to convey the exact force of the Greek ou[twv, thus or so. The idea is, "are ye thus unable, or so utterly unable to watch?"

45. The hour is at hand. He probably heard the tramp and saw the lanterns of Judas and his band.

47. One of the twelve. Repeated in all three evangelists, in the narratives both of the betrayal and of the arrest. By the time Matthew's Gospel was written, the phrase
had become a stereotyped designation of the traitor, like he that betrayed him.

A great multitude. The Sanhedrin had neither soldiery nor a regularly-armed band at command. In John 18:3 Judas receives a cohort of soldiers and officers from the
chief priests and Pharisees. Part of the band would consist of this regularly-armed cohort, and the rest of a crowd armed with cudgels, and embracing some of the
servants of conspicuous men in the Sanhedrin.

49. Kissed him (katefi>lhsen). The compound verb has the force of an emphatic, ostentatious salute. Meyer says embraced and kissed. The same word is used of the
tender caressing of the Lord's feet by the woman in the Pharisee's house (Luke 7:38), of the father's embrace of the returned prodigal (Luke 15:20), and of the farewell
of the Ephesian elders to Paul (Acts 20:37).

50. Wherefore art thou come? (ejf_ o{ pa>rei). The interrogation of the A.V. is wrong. The expression is elliptical and condensed. Literally it is, that for which thou art
here; and the mind is to supply do or be about. The Lord spurns the traitor's embrace, and says, in effect, "Enough of this hypocritical fawning. Do what you are here to
do." So Rev., Do that for which thou art come.

51. The servant (to). The article marks the special servant; the body-servant.

Ear (wjti>on). A diminutive in form but not in sense; according to a Greek popular usage which expressed parts of the body by diminutives; as rJi>nia, the nostrils;
ojmma>tion, the eye; sarki>on, the body. Peter aimed his blow at the servant's head, but missed.

52. Put up again. Peter was still brandishing his sword.

53. Twelve legions of angels. Compare the story of Elisha at Dothan (2 Kings 6:17).

55. A thief (lh|sth). Better Rev., a robber. See John 10:1, 8; and Luke 23:39-43. It is more than a petty stealer; rather one with associates, who would require an
armed band to apprehend him. Hence the propriety of the reference to swords and staves.

I sat (ejkaqezo>mhn). The imperfect tense, denoting something habitual. I was accustomed to sit.

63. I adjure thee. I call upon thee to swear. The high-priest put Christ upon oath.

That (i[na). In order that; signifying the design with which he adjured the Lord.

64. Thou hast said. An affirmation. You have spoken the truth. What thou hast asked me is the fact. Compare ver. 25.

Nevertheless (plh). However. Apart from my affirmation, you shall see for yourself.

66. Guilty of death (e]nocov qana>tou). Rev., worthy of death. See on Matthew 23:18. ejn, in, e]cw, to hold. The idea is, literally, holden of death; in bonds to death.

67. Buffet (ejkola>fisan). With the fist.

Smote with the palms of their hands. All expressed by one word, ejra>pisan, from rJapi>v, a rod, and meaning to smite with rods, not with the palms. The same word
is employed Matthew 5:39. It came to mean generally to strike.

69. A damsel (mi>a paidi>skgh). Lit., one damsel, because the writer has in mind a second one (ver. 71).

71. Gone out.
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72. The man. As if he did not know Jesus' name.
is employed Matthew 5:39. It came to mean generally to strike.

69. A damsel (mi>a paidi>skgh). Lit., one damsel, because the writer has in mind a second one (ver. 71).

71. Gone out. Through fear of being further questioned.

72. The man. As if he did not know Jesus' name.

74. To curse (kataqemati>zein). A new development of profanity. Hitherto he had merely sworn. Now he adds imprecation; invoking curses on himself if the case be
not as he says.

CHAPTER 27

3. Repented himself (metamelhqei). See on Matthew 21:29.

What is that to us? They ignore the question of Christ's innocence. As to Judas' sin or conscience, that is his matter. Thou wilt see to that.

5. In the temple. But the best reading is eijv ton, into the sanctuary. He cast the pieces over the barrier of the enclosure which surrounded the sanctuary, or temple
proper, and within which only the priests were allowed, and therefore into the sanctuary.

6. It is not lawful. In such cases the Jewish law provided that the money was to be restored to the donor; and if he insisted on giving it, that he should be induced to
spend it for something for the public weal. This explains the apparent discrepancy between Matthew's account and that in the book of Acts (1:18). By a fiction of the
law the money was still considered to be Judas', and to have been applied by him to the purchase of the potter's field.

Scarlet (kokki>nhn). From ko>kkov, cochineal, which grew in several parts of Greece. Garments of this color would seem to have been rare among the orientals.
Herodotus relates that the admiration of Darius, then an officer in the army, was excited by the scarlet cloak of a Samian exile, who, on his offering to purchase it,
presented it to him, and was afterward richly rewarded when Darius came to the throne (3:139).

28. Robe (clamu>da). The short military cloak which kings and emperors as well as soldiers wore.

32. Compelled to go (hjgga>reusan). See on Matthew 5:41. Rev., has impressed in margin.

33. Golgotha. An Aramaic word, Gulgoltha, = the Hebrew, Gulgoleth, and translated skull in Judges 9:53; 2 Kings 9:35. The word Calvary comes through the Latin
calvaria, meaning skull, and used in the Vulgate. The New Testament narrative does not mention a mount or hill. The place was probably a rounded elevation. The
meaning is not, as Tynd., a place of dead men's skulls, but simply skull.

34. Wine (oi+non). The older texts read o]xov, vinegar. The compound of wine and gall was intended as a stupefying draught.

36. Watched (ejth>roun). Or, to give the force of the imperfect tense, kept watch. This was to prevent the infliction of wanton cruelties, and also to prevent what
sometimes happened, the taking down and restoring of the victim.

37. Accusation (aijti>an). Lit., cause, and so rendered by Wyc. Tynd., cause of his death. The word accusation is compounded with the Latin causa, a cause. It is the
cause of his condemnation and suffering.

38. Thieves (lh|stai>). Rev., robbers. See on Matthew 26:55.

42. He saved others, etc. The Greek order is, Others he saved; himself he cannot save.

43. If he will have him (eij qe>lei aujto>n). Rev., correctly, If he desireth him: i.e., If he likes him. Compare Psalms 18: (Sept. 17) 19; because he delighted in me
(hjqe>lhse> me), Psalms 41: (Sept. 40) 11 (teqe>lhka>v me).

46. Ninth hour. "Early on Friday afternoon the new course of priests, of Levites, and of the 'stationary men' who were to be the representatives of all Israel, arrived
Jerusalem, and having prepared themselves for the festive season went up to the temple. The approach of the Sabbath, and then its actual commencement, were
announced by threefold blasts from the priests' trumpets. The first three blasts were blown when one-third of the evening-sacrifice service was over, or about the ninth
hour; that it, about 3 p.m. on Friday" (Edersheim, "The Temple").

48. Vinegar (o]xouv). Sour wine; the posca or ordinary drink of the Roman soldiers.

Gave him to drink (ejpo>tizen). The imperfect tense implies was in the act of giving, or about to give. At this point the Jews standing near interposed, saying Let be (a]
fev)! "Stop! Do not give him the drink. Let us see if Elijah will come to his aid."

50. Yielded up the ghost (ajfh~ke to). Lit., dismissed his spirit. Rev., yielded up his spirit. The fact that the evangelists, in describing our Lord's death, do not use the
neuter verb, e]qanen, he died, but he breathed out his life (ejxe>pneuse, Mark 15:37), he gave up his spirit (pare>dwke to, John 19:30), seems to imply a voluntary
yielding up of his life. Compare John 10:18. Augustine says, "He gave up his life because he willed it, when he willed it, and as he willed it."

51. The veil of the temple. According to the Rabbis this was a handbreadth in thickness, and woven of seventy-two twisted plaits, each plait consisting of twenty-four
threads. It was sixty feet long and thirty wide. Two of them were made every year, and according to the exaggerated language of the time it needed three hundred
priests to manipulate it. This veil was the one which covered the entrance to the holy of holies, and not, as has been asserted, the veil which hung before the main
entrance to the sanctuary. The holy of holies contained only a large stone, on which the high-priest sprinkled the blood on the day of atonement, occupying the place
where the ark with the mercy-seat had stood.

54. The Son of God. But there is no article. The words must not be construed as a recognition of Christ's divine sonship. They were uttered by a pagan soldier in his
own sense of a demigod or hero. Yet they may have taken color from the fact that the soldiers had heard from the chief priests and others that Christ had claimed to be
God's son.

55. Which had followed (ai[tinev). Denoting a class: who were of the body of women that had followed him.

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                                            of Bethany (Matthew 26:6-13 nor the woman who had been a sinner (Luke 7:37-48. The word denotes   47 her
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town: She of Magdala.
God's son.

55. Which had followed (ai[tinev). Denoting a class: who were of the body of women that had followed him.

56. Magdalene (hJ Magdalhnh). Neither Mary of Bethany (Matthew 26:6-13 nor the woman who had been a sinner (Luke 7:37-48. The word denotes merely her
town: She of Magdala.

57. When even was come. The Hebrews reckoned two evenings, an earlier and a later. The former began midway between noon and sunset, or at three o'clock in the
afternoon. The latter began at sunset, six o'clock. The reference here is to the earlier evening, though the time may have been well on toward the beginning of the later.
The preparations had to be hurried because the Sabbath would begin at sunset.

60. New tomb (kainw~|). See on Matthew 26:29. Not newly hewn, but fresh, undefiled by anybody.

A great stone. Though in the Jews' sepulchres in general there were doors hung on hinges, the grooves and perforations for which may still be seen. Joseph's tomb may
have been differently constructed, or else was in an unfinished state.

63. We remember (ejmnh>sqhmen). Lit., we remembered: i.e., it occurred to us: we have just remembered, and have come to tell you before it shall be too late.

That deceiver (ejkei~nov oJ pla>nov). The pronoun that is very picturesque; being used of distant objects, and therefore here as pointing to one who is out of the way
and far removed. Pla>nov, deceiver, is akin to plana>w, to wander; and hence a vagabond imposter.

64. Error (pla>nh). Not, as many render, deceit or imposture, referring to pla>nov above; but error on the people's part. The last error, namely, the false impression
that he has risen from the dead, will be worse than the first error - the impression made by his impostures that he was the Messiah.

65. Ye have (e]cete). Or, as some render, imperatively: Have a guard! Rev., in margin, take.

66. Sealing the stone and setting a watch (sfragi>santev toqon, metaav). Lit., having sealed the stone with the watch. Rev., Sealing the stone, the guard being with them.
This is rather awkward, but the rendering rightly corrects the A.V. The idea is that they sealed the stone in the presence of the guard, and then left them to keep watch.
It would be important that the guard should witness the sealing. The sealing was performed by stretching a cord across the stone and fastening it to the rock at either
end by means of sealing clay. Or, if the stone at the door happened to be fastened with a cross beam, this latter was sealed to the rock.

CHAPTER 28

3. Countenance (eijde>a). Rev., more correctly, appearance. The word occurs nowhere else in the New Testament. It does not refer to the face alone, but to the
general aspect. Wyc., looking.

As lightning. In effulgence. Each evangelist's account of the resurrection emphasizes different particulars. Matthew alone notes the outward glory, the earthquake, the
agency of the angel, and the impotence of the military and priestly power to crush the new faith. He only notices the adoration of the risen Lord before his ascension,
and traces to its origin the calumny current among the Jews to this day.

7. He goeth before you (proa>gei). He is in the act of going. See on Matthew 26:32.

9. All hail (cai>rete). The ordinary Greek form of salutation.

12. Large money (ajrgu>ria iJkana). Lit., sufficient money. Enough to bribe them to invent a lie.

14. We will persuade (pei>somen). i.e., satisfy or appease. Compare Galatians 1:10. "Do I conciliate men or God?"

Secure you (uJma~v ajmeri>mnouv poih>somen). Lit., make you without care. The word secure, however, is, etymologically, a correct rendering. It is from the Latin
se = sine, without, and cura, care. It has passed into the popular meaning to make safe. Compare 1 Corinthians 7:32. "I would have you to be free from cares" (Rev.).

17. Worshipped (proseku>nhsan). As in ver. 9. Prostrated themselves. The first time that the disciples are described as doing so.

18. Came to. Verse 17 evidently describes the impression made by seeing him at a distance. Possibly from feeling of modesty they had not ventured close to him. Jesus
now approaches and addressed them.

Spake-saying (ejla>lhsen_le>gwn). Two different words are here used to express speech, with a nice distinction which can hardly be conveyed without paraphrase.
The verb lalei~n is used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man, after he was healed, spake (ejla>lhsen);
and Zacharias, when his tongue was loosed, began to speak (ejla>lei). In the use of the word the writer contemplates the fact rather than the substance of speech.
Hence it is used of God (Hebrews 1:1), the point being, not what God said, but the fact that he spake to men. On the contrary, le>gein refers to the matter of speech.
The verb originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse.
Here, then, we have Jesus first breaking silence (ela>lhsen), and then discoursing (le>gwn).

Power (ejxousi>a). Better, authority, as Rev.

Is given (ejdo>qh). Lit., was given, by the divine decree.

19. Teach (maqhteu>sate). Rev., rightly, make disciples of.

In the name (eiJv to). Rev., correctly, "into the name." Baptizing into the name has a twofold meaning.

1. Unto, denoting object or purpose, as eijv meta>noian, unto repentance (Matthew 3:11); eijv a]fesin aJmartiw~n, for the remission of sins (Acts 2:38).

2. Into, denoting union or communion with, as Romans 6:3"baptized into Christ Jesus; into his death;" i.e., we are brought by baptism into fellowship with his death.
Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. Eijv, into, is the preposition commonly used with baptize. See Acts 8:16; 19:3,
5; 1 Corinthians 1:13, 15; 10:2; Galatians 3:27. In Acts 2:38 however, Peter says, "Be baptized upon (ejpi) the name of Jesus Christ; and in Acts 10:48 he commands
Cornelius and his friends to be baptized in (ejn) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies:
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                                                                                                                                                          In the name (ejn)
has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula
merely the force of a charm. The name, as in the Lord's Prayer ("Hallowed be they name"), is the expression of the sum total of the divine Being: not his designation as
2. Into, denoting union or communion with, as Romans 6:3"baptized into Christ Jesus; into his death;" i.e., we are brought by baptism into fellowship with his death.
Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. Eijv, into, is the preposition commonly used with baptize. See Acts 8:16; 19:3,
5; 1 Corinthians 1:13, 15; 10:2; Galatians 3:27. In Acts 2:38 however, Peter says, "Be baptized upon (ejpi) the name of Jesus Christ; and in Acts 10:48 he commands
Cornelius and his friends to be baptized in (ejn) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies:
on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name (ejn)
has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula
merely the force of a charm. The name, as in the Lord's Prayer ("Hallowed be they name"), is the expression of the sum total of the divine Being: not his designation as
God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through
his name; but his name if of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in
all that he is and in all that he does for man. He recognized and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator
and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter.

Alway (pa>sav tarav). Lit., all the days. Wyc., in all days.

20. End of the word (suntelei>av tou~ aijw~nov). Rev., in margin, and lit., consummation of the age. The current age is meant; and the consummation is coincident with
the second coming of Christ, after the Gospel shall be been proclaimed throughout the world. "The Savior's mind goes not farther; for after that, evangelizing work will
cease. No man, after that will need to teach his neighbor, saying 'Know the Lord'" (Jeremiah 31:34) (Morison "On Matthew").

LIST OF GREEK WORDS USED BY MATTHEW ONLY

ajggei~on, vessel, Matthew 13:48; 25:4

a]gkistron, hook, Matthew 17:27

ajqw~~ov, innocent, Matthew 27:4, 24

aiJmorjrJoe>w, having an issue of blood, Matthew 9:20

aiJreti>zw, choose, Matthew 12:18

ajkmh>n, yet, Matthew 15:16

ajkribo>w, inquire diligently, Matthew 2:7,16

ajnabiba>zw, draw up, Matthew 13:48

ajnai>tiov, blameless, Matthew 12:5, 7

a]nhqon, anise, Matthew 23:23

ajpa>gcomai, hang one's self, Matthew 27:5

ajponi>ptw, wash, Matthew 27:24

ba>r, son, Matthew 16:17

baru>timov, very precious, Matthew 26:7

basanisth>v, tormentor, Matthew 18:34

battologe>w, use vain repetitions, Matthew 6:7

biasth>v, violent, Matthew 11:12

broch>, rain, Matthew 7:25, 27

da>neion, debt, Matthew 18:27

dei~na (oJ), such a man, Matthew 26:18

de>smh, bundles, Matthew 13:30

diakwlu>w, forbid, Matthew 3:14

dialla>ttomai, be reconciled, Matthew 5:24

diasafe>w, tell, Matthew 18:31

di>dracmon, half-shekel, Matthew 17:24

die>xodov, parting of the highways, Matthew 22:9

dieth>v, two years old, Matthew 2:16

dista>zw, doubt, Matthew 14:31; 28:17

diu`li>zw, strain through, Matthew 23:24
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dica>zw, set at variance, Matthew 10:35

eJbdomhkonta>kiv, seventy times, Matthew 28:22
dista>zw, doubt, Matthew 14:31; 28:17

diu`li>zw, strain through, Matthew 23:24

dica>zw, set at variance, Matthew 10:35

eJbdomhkonta>kiv, seventy times, Matthew 28:22

e]gersiv, resurrection, Matthew 27:53

ejqniko>v, Gentile, Matthew 5:47; 6:7; 18:17

eide>a, countenance, Matthew 28:3

ejirhnopoio>v, peacemaker, Matthew 5:9

ejkla>mpw, shine forth, Matthew 13:43

*x>l, Emmanuel, Matthew 1:23

ejmpori>a, merchandise, Matthew 22:5

ejmprh>qw, burn up, Matthew 22:7

ejxorki>zw, adjure, Matthew 26:63

ejxw>terov, outer, Matthew 8:12; 22:13; 25:30

ejpigambreu>w, marry, Matthew 22:24

ejpikaqi>zw, to set upon, Matthew 21:7

ejpiorke>w, forswear, Matthew 5:33

ejpispei>rw, sow upon, Matthew 13:25

ejreu>gomai, utter, Matthew 13:35

ejri>zw, strive, Matthew 12:19

ejri>fion, goat, kid, Matthew 25:33

eJtai~rov, fellow, friend, Matthew 11:16; 20:13; 22:12; 26:50

eujdi>a, fair weather, Matthew 16:2

eujnoe>w, agree, Matthew 5:25

eujnouci>zw, make a eunuch, Matthew 19:12

eujru>cwrov, broad, Matthew 7:13

ziza>nia, tares, Matthew 13:25-40

a>, my God, Matthew 27:46

qauma>sioiv, wonderful, Matthew 21:15

qeristh>v, reaper, Matthew 13:30, 39

qrh~nov, lamentation, Matthew 2:18

qumo>omai, to be wroth, Matthew 2:16

ijw~ta, jot, Matthew 5:18

katamanqa>nw, consider, Matthew 6:28

katanaqemati>zw, curse, Matthew 26:74

kataponi>zomai, sink, be drowned, Matthew 14:30; 18:6

purjrJa>zw, to be red or fiery, Matthew 16:2, 3

kh~tov, whale, Matthew 12:40

koustwdi>a, watch, guard, Matthew 27:65, 66; 28:11
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sagh>nh, drag-net, Matthew 13:47
kh~tov, whale, Matthew 12:40

koustwdi>a, watch, guard, Matthew 27:65, 66; 28:11

sagh>nh, drag-net, Matthew 13:47

krufai~ov, secret, Matthew 6:18

ku>minon, cummin, Matthew 23:23

kw>nwy, gnat, Matthew 23:24

malaki>a, sickness, Matthew 4:23; 9:35; 17:27

mei~zon, the more, Matthew 22:31

metai>rw, depart, Matthew 13:53; 19:1

metoikesi>a, carrying away, Matthew 1:11, 12, 17

sunauxa>nomai, grow together, Matthew 13:30

mi>lion, mile, Matthew 5:41

misqo>omai, hire, Matthew 20:1, 7

mu>lwn, mill, Matthew 24:41

no>misma, tribute-money, Matthew 22:19

nossia>, brood, Matthew 23:37

oijke]teia, household, Matthew 24:25

oijkiako>v, belonging to the house, Matthew 10:25, 36

o]nar, dream, Matthew 1:20; 2:12, 13, 19, 22; 27:19

tufo>w, to smoke, Matthew 12:20

oujdamw~v, by no means, Matthew 2:6

pagideu>w, ensnare, Matthew 22:15

paraqala>ssiov, upon the sea- coast, Matthew 4:13

clamu>v, robe, Matthew 27:28, 31

parakou>w, neglect, Matthew 18:17

paromoia>zw, to be like unto, Matthew 23:27

paroyi>v, platter, Matthew 23:25

platu>v, wide, Matthew 7:13

kaqa>, as, Matthew 27:10

kaqhghth>v, master, Matthew 23:8, 10

polulogi>a, much-speaking, Matthew 6:7

profqa>nw, forestall, Matthew 17:25

rJaka>, Raka, Matthew 5:22

rJapi>zw, smite, Matthew 5:39; 26:67

selhnia>zomai, to be lunatic, Matthew 4:24; 17:15

sitisto>v, fatling, Matthew 22:4

stath>r, stater; piece of money, Matthew 10:1

sunai>rw, take (a reckoning), Matthew 18:23, 24; 25:19

suna>nthsiv, meeting,
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sunta>ssw, appoint, Matthew 26:19; 27:10
stath>r, stater; piece of money, Matthew 10:1

sunai>rw, take (a reckoning), Matthew 18:23, 24; 25:19

suna>nthsiv, meeting, Matthew 8:34

sunta>ssw, appoint, Matthew 26:19; 27:10

ta>lanton, talent, Matthew 18:24; 25:15-28

tafh>, burial, Matthew 27:7

teleuth>, end (in sense of death) Matthew 2:15

prapezi>thv, exchanger, Matthew 25:27

tru>phma, eye (of a needle), Matthew 19:24

fra>zw, declare, Matthew 13:36; 15:15

fulakth>rion, phylactery, Matthew 23:5

futei>a, plant, Matthew 15:13

yeudomarturi>a, false witness Matthew 15:19; 26:59

yu>comai, wax cold, Matthew 24:12

THE GOSPEL ACCORDING TO MARK
INTRODUCTION

Mark the Evangelist is, by the best authorities, identified with John Mark, the son of Mary. The surname Mark was adopted for use among the Gentiles; Mark
(Marcus) being one of the commonest Latin names (compare Marcus Tullius Cicero, Marcus Aurelius), as John was one of the commonest Hebrew names. Mark was
a cousin of Barnabas, and was, from a very early period, the intimate friend and associate of Peter (Acts 12:11-17, who affectionately refers to him as "my son" at the
close of his first epistle. The general opinion of the fathers, as well as that of modern authorities, is that Mark drew the great mass of his materials from the oral
discourses of Peter. This opinion was perpetuated in Christian art, in representations of Peter seated on a throne with Mark kneeling before him and writing from his
dictation; Mark sitting and writing, and Peter standing before him, with his hand raised, dictating; and Peter in a pulpit, preaching to the Romans, and Mark taking down
his words in a book (see Mrs. Jameson, "Sacred and Legendary Art," i., 149).

This opinion finds support in the evidences of Peter's influence upon the style of this Gospel. The restlessness and impetuosity of Mark's disposition, of which we have
hints in his forsaking Paul and Barnabas at Perga (Acts 13:13; 15:38), in his subsequent readiness to join them on the second missionary journey (Acts 15:39), and, if
the tradition be accepted, in his rushing into the street on the night of Christ's arrest, clad only in a linen sheet (Mark 14:51, 52), would naturally be in sympathy with the
well-known character of Peter. Peter was a man of observation and action rather than of reflection; impulsive and impetuous. "When we assume," says Dr. Morison,
"that Mark drew directly from the discoursings of St. Peter, then we understand how it comes to pass that it is in his pages that we have the most particular account of
that lamentable denial of his Lord of which the apostle was guilty. On no other person's memory would the minute particulars of the prediction, and of its unanticipated
fulfillment, be so indelibly engraven. It is also noteworthy that, while the very severe rebuke which our Lord administered to St. Peter in the neighborhood of Caesarea
Philippi is faithfully and circumstantially recorded in Mark's pages, the splendid eulogium and distinguishing blessing, which had been previously pronounced, are, as it
were, modestly passed by. Doubtless the great apostle would not be guilty of making frequent or egotistic references to such marks of distinction" ("Commentary on
Mark").

Unlike the other gospels, Mark's narrative is not subordinated to the working out of any one idea. Matthew's memoirs turn on the relation of Christ to the law and the
prophets. He throws a bridge from the old economy to the new. His is the Gospel as related to the past, the Gospel of Christianity regarded as the fulfillment of
Judaism. Luke exhibits Jesus as a Savior, and expounds the freeness and universality of the Gospel, and the sacredness of humanity. John wrote that men might believe
that Jesus is the Christ, and might have life in him. While Matthew and Luke deal with his offices, John deals with his person. John carries forward the piers of
Matthew's bridge toward that perfected heavenly economy of which his Apocalypse reveals glimpses. In Matthew Jesus is the Messiah; in John, the Eternal Word. In
Matthew he is the fulfiller of the law; in John he foreshadows the grander and richer economy of the Spirit.

Mark, on the other hand, is a chronicler rather than a historian. His narrative is the record of an observer, dealing with the facts of Christ's life without reference to any
dominant conception of his person or office. Christ's portrait is drawn "in the clearness of his present energy;" not as the fulfillment of the past, as by Matthew, nor as
the foundation of the future, as by John. His object is to portray Jesus in his daily life, "in the awe-inspiring grandeur of his human personality, as a man who was also
the Incarnate, the wonderworking Son of God." Hence his first words are the appropriate keynote of his Gospel: "The beginning of the Gospel of Jesus Christ, the Son
of God."

Such a narrative might have been expected from Peter, with his keen-sightedness, his habit of observation, and his power of graphically describing what he was so
quick to perceive. There is, of course, less room for the exhibition of these traits in his epistles, though they emerge even there in certain peculiar and picturesque
words, and in expressions which reflect incidents of his personal association with Christ. Those brief epistles contain over a hundred words which occur nowhere else in
the New Testament. Certain narratives in the Book of Acts record incidents in which Peter was the principal or the only apostolic actor, and the account of which must
have come from his own lips; and these narratives bear the marks of his keen observation, and are characterized by his picturesque power. Such are the accounts of
the healing of the cripple at the temple-gate (Mark 3); of Ananias and Sapphira (Mark 5); of Peter's deliverance from prison (Mark 7); of the raising of Dorcas (Mark
9); and of the vision of the great sheet (Mark 10). In these, especially if we compare them with narratives which Luke has evidently received from other sources, we
are impressed with the picturesque vividness of the story; the accurate notes of time and place and number; the pictorial expressions, the quick transitions; the frequent
use of such words as straightway, immediately; the substitution of dialogue for narrative, and the general fullness of detail.

All these characteristics appear in Mark's Gospel, and are justly regarded as indicating the influence of Peter, though comparatively few of the same words are
employed by both; a fact which may be, in great part, accounted for by the difference between a hortatory epistle and a narrative. The traces of Peter's quick
perception and dramatic and picturesque power are everywhere visible in Mark. While Matthew fully records the discourses of our Lord, Mark pictures his deeds.
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Hence,  while Matthew gives us fifteen of his parables, Mark reproduces only four, and that in a condensed form. "Mark does not wear the flowing Page     robes of52  / 536
                                                                                                                                                                   Matthew.
His dress is 'for speed succinct.' Swift-paced, incisive, his narrative proceeds straight to the goal, like a Roman soldier on his march to battle." His Gospel is the Gospel
of the present, not of the past. His references to the Old Testament, with the exception of i. 2, 3, are quotations occurring in the discourses of Christ, or cited by others.
All these characteristics appear in Mark's Gospel, and are justly regarded as indicating the influence of Peter, though comparatively few of the same words are
employed by both; a fact which may be, in great part, accounted for by the difference between a hortatory epistle and a narrative. The traces of Peter's quick
perception and dramatic and picturesque power are everywhere visible in Mark. While Matthew fully records the discourses of our Lord, Mark pictures his deeds.
Hence, while Matthew gives us fifteen of his parables, Mark reproduces only four, and that in a condensed form. "Mark does not wear the flowing robes of Matthew.
His dress is 'for speed succinct.' Swift-paced, incisive, his narrative proceeds straight to the goal, like a Roman soldier on his march to battle." His Gospel is the Gospel
of the present, not of the past. His references to the Old Testament, with the exception of i. 2, 3, are quotations occurring in the discourses of Christ, or cited by others.
They belong, as Canon Farrar observes, " to the narrative, not to the recorder " (25:28 is an interpolation). The word no>mov, law, never occurs in Mark nor in Peter.

Mark's is, therefore, pre-eminently the pictorial Gospel: the Gospel of detail. " There is," says Canon Westcott, " perhaps not one narrative which he gives in common
with Matthew and Luke, to which he does not contribute some special feature." Thus he adds to John the Baptist's picture of loosing the shoe-latchet another touch, in
the words to stoop down (Mark 1:7). He uses a more graphic term to describe the opening of the heavens at Christ's baptism. According to Matthew and Luke the
heavens were opened (ajnew>cqhsan); Mark depicts them as rent asunder (scizome>nouv; 1:10). Matthew and Luke represent Jesus as led (ajnh>cqh) into the
wilderness to be tempted; Mark as driven (ejkba>llei); adding, He was with the wild beasts; to which some detect a reference in Peter's comparison of the devil to a
roaring lion (1 Peter 5:8). He gives a realistic touch to the story of James and John forsaking their employment at the call of Jesus, by adding that they left their father
with the hired servants (Mark 1:20). After the discourse from the boat to the multitude upon the shore, Mark alone tells us that the disciples sent away the multitude,
and throws in the little details, they took him as he was; and there were with them other little ships (Mark 4:36). His account of the storm which followed is more vivid
than Matthew's or Luke's. He pictures the waves beating into the boat, and the boat beginning to fill; notes the steersman's cushion at the stern on which the sleeping
Lord's head reposed (Mark 4:37, 38); and throws the awaking by the disciples and the stilling of the tempest into a dramatic form by the distressful question, Master,
carest thou not that we perish? and the command to the sea as to a raging monster, Peace! Be still! (Mark 4:38, 39).

In the narrative of the feeding of the five thousand, only Mark relates the Savior's question, How many loaves have ye? Go and see (Mark 6:38). An oriental crowd
abounds in color, and to Mark we are indebted for the gay picture of the crowds arranged on the green grass, in companies, like flower-beds with their varied hues. He
alone specifies the division of the two fishes among them all (Mark 6:39, 41). He tells how Jesus, walking on the sea, would have passed by the disciples' boat; he
expresses their cry of terror at Christ's appearance by a stronger word than Matthew, using the compound verb ajne>kraxan where Matthew uses the simple verb e]
kraxan. He adds, they all saw him (Mark 6:48-50. When Jesus descends from the mount of transfiguration, it is Mark that fills out the incident of the disciples'
controversy with the bystanders by relating that the scribes were questioning with them. He notes the amazement which, for whatever reason, fell upon the people at
Jesus' appearance, their running to salute him, and his inquiry, What question ye with them? (Mark 9:14, 16). Mark gives us the bystanders' encouragement of
Bartimeus when summoned by Jesus, and tells how he cast off his outer garment and leaped up (Mark 10:49, 50). He alone relates the breaking of the alabaster by the
woman (Mark 14:3), and Christ's taking the little child in his arms after he had set him in the midst (Mark 9:36).

In the account of the two demoniacs of Gadara, Matthew (Matthew 8) relates that they were met coming out of the tombs, and that they were exceeding fierce, so that
no one could pass that way. Mark mentions only one demoniac, but adds that he had his dwelling in the tombs (katoi>khsin ei+cen, stronger than Luke's abode, e]
menen); that the attempt had been made to fetter him, but that he had broken the fetters; and that he was day and night in the tombs and in the mountains, crying and
cutting himself with stones (v. 3-6). In the interview with the lawyer who desired to know what kind of a commandment was great in the law, Matthew (22:34-40) ends
the dialogue with Jesus' answer to this question. Mark gives the lawyer's reply and his enlargement upon Jesus' answer, the fact that Jesus observed that he answered
discreetly, and his significant words, Thou art not far from the kingdom of God.

It is interesting to compare the account of Herod's feast and John the Baptist's murder as given by Matthew and Mark respectively. Mark alone mentions the great
banquet and the rank of the guests. He adds the little touches of Salome's entering in and delighting the guests. He throws Herod's promise and Salome's request into
dialogue. Where Matthew says simply, He promised with an oath to give her whatsoever she should ask, Mark gives it, Ask of me whatsoever thou wilt, and I will give
it thee. And he swear unto her, whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. The whole narrative is more dramatic than Matthew's.
Matthew says that Salome was put forward by her mother. Mark pictures her going out, and details her conversation with Herodias, and her entering in again with
haste, and demanding the horrible boon forthwith. Mark also enlarges upon Herod's regret: he was exceeding sorry; and where Matthew notes merely his compliance
with the damsel's request, Mark lets us into his feeling of unwillingness to refuse her. Mark, too, emphasizes the promptness of the transaction. Salome demands the
Baptist's head forthwith; Herod sends the executioner straightway. Mark alone mentions the executioner. While the dialogue is not peculiar to Mark, it is to be noted
that it is characteristic of Peter's style, so far, at least, as can be inferred from the stories in the book of Acts, of Ananias and Sapphira (Acts 5:3-9, Cornelius (Acts
10), and Peter's deliverance from prison (Acts 12).

Mark is peculiarly minute and specific as to details of persons, times, numbers, and places; a feature in which, also, he resembles Peter (compare Acts 2:15; 6:3; 4:22;
5:7, 23; 12:4). Thus, of persons, " They entered into the house of Simon and Andrew with James and John " (Mark 1:29): " Simon and they that were with him
followed after him " (Mark 1:36): " In the days of Abiathar the high-priest" (Mark 2:26): " The Pharisees took counsel with the Herodians " (Mark 3:6): " The woman
was a Greek, a Syro-Phoenician by nation" (Mark 7:26). Compare, also, Mark 11:11; 13:3; 15:21. Of places: " A multitude from Galilee and Judaea," etc. (Mark 3:7,
8): The demoniac proclaimed his recovery in Decapolis (Mark 5:20): Jesus departed " from the border of Tyre and came through Sidon unto the Sea of Galilee,
through the midst of the borders of Decapolis " (Mark 7:31). Compare Mark 8:10; 11:1; 12:41; 14:68. Of number: The paralytic was " born of four " (Mark 2:3): The
swine were about two thousand (Mark 5:13): The twelve were sent out two and two (Mark 6:7): The people sat down by hundreds and fifties (Mark 6:40): " Before
the cock crow twice thou shalt deny me thrice" (Mark 14:30). Of time: Jesus rose up in the morning, a great while before day (Mark 1:35): " The same day, when the
even was come" (Mark 4:35). Compare Mark 11:11; 14:68; 15:25.

But Mark does not confine himself to mere outward details. He abounds in strokes which bring out the feeling of his characters. He uses six different words expressive
of fear, wonder, trouble, amazement, extreme astonishment. The compound ejkqambei~sqai, greatly amazed, affrighted (Mark 9:15; 16:5,6) occurs nowhere else in
the New Testament. Thus the look and emotion of our Lord are portrayed: " He looked round about on them with anger, being grieved at the hardness of their heart
" (Mark 3:5): "Se looked round about on them which sat round about him, and said, Behold my mother," etc. (Mark 3:34): " He looked round about " to see who had
touched him in the crowd (Mark 5:32): "He marveled because of their unbelief" (Mark 6:6): He looked on the young ruler and loved him (Mark 10:21): He was moved
with compassion toward the leper (Mark 1:41): He sighed deeply in his spirit (Mark 8:12).

Similarly Mark depicts the tender compassion of the Lord. A beautiful hint of his delicate and loving appreciation of an ordinary need closes the story of the healing of
the ruler's daughter. In their joy and wonder at her miraculous restoration, the friends would naturally forget the immediate practical demand for food, of which the Lord
promptly reminds them by his command that something should be given her to eat (Mark 5:43). Luke notes the same circumstance. In like manner his appreciation of
his disciples' weariness appears in the words, "Come ye yourselves apart into a desert place and rest awhile" (Mark 6:31). He is moved with compassion toward the
multitude because they are as sheep without a shepherd (Mark 6:34): he is touched with the need and fatigue of the many who had come from far (Mark 8:3): he shows
his interest in the condition of the epileptic lad by inquiring into the history of his case (Mark 9:21): he is much displeased at the disciples' rebuke of those who are
bringing the young children to him (Mark 10:14).

In like manner Mark describes the mental and emotional states of those who were brought into contact with Christ. Those who witnessed the miracle of the loaves
understood not, and their heart was hardened (Mark 6:52): the disciples were perplexed, questioning among themselves what the rising again from the dead should
mean (Mark 9:10): they were amazed at his words about a rich man entering into the kingdom of heaven (Mark 10:24): a sudden and mysterious awe fell upon them in
their journey(c)
 Copyright     to2005-2009,
                 Jerusalem (Mark  10:32):
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                                      Media      marvelled at Jesus being already dead, and sent for the centurion in order to ask whether he had been
                                              Corp.                                                                                                    any while
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(Mark 15:44). Compare Mark 1:22, 27; 5:20, 42; 6:20; 7:37; 11:18. He depicts the interest excited by the words and works of Christ; describing the crowds which
flocked to him, and their spreading abroad the fame of his power (Mark 1:28,45; 2:13; 3:20,21; 4:1; 5:20,21,24; 6:31; 7:36).
In like manner Mark describes the mental and emotional states of those who were brought into contact with Christ. Those who witnessed the miracle of the loaves
understood not, and their heart was hardened (Mark 6:52): the disciples were perplexed, questioning among themselves what the rising again from the dead should
mean (Mark 9:10): they were amazed at his words about a rich man entering into the kingdom of heaven (Mark 10:24): a sudden and mysterious awe fell upon them in
their journey to Jerusalem (Mark 10:32): Pilate marvelled at Jesus being already dead, and sent for the centurion in order to ask whether he had been any while dead
(Mark 15:44). Compare Mark 1:22, 27; 5:20, 42; 6:20; 7:37; 11:18. He depicts the interest excited by the words and works of Christ; describing the crowds which
flocked to him, and their spreading abroad the fame of his power (Mark 1:28,45; 2:13; 3:20,21; 4:1; 5:20,21,24; 6:31; 7:36).

We find in Mark certain peculiarly forcible expressions in our Lord's language, such as, "To them that are without" (Mark 4:11); "Ye leave the commandment of God,
and hold fast the tradition of men" (Mark 7:8); "This adulterous and sinful generation" (Mark 8:38); "Be set at nought" (Mark 9:12); "Quickly to speak evil of
me" (Mark 9:39); "Shall receive brethren and sisters and mothers," etc., "with persecutions" (Mark 10:30).

His narrative runs. His style abounds in quick transitions. The word eujqe>wv, straightway, occurs in his Gospel something like forty times. He imparts vividness to his
narration by the use of the present tense instead of the historic (Mark 1:40, 44; 2:3 sq.; Mark 11:1, 2, 7; 14:43, 66). He often defines his meaning by coupling similar
words or phrases. Beelzebub is called by two names (Mark 3:22), and by a third (Mark 3:30): The sick are brought at even, when the sun did set (Mark 1:32): The
blasphemer hath no more forgiveness, but is guilty of an eternal sin (Mark 3:29): He spake with many parables, and without a parable he spake not (Mark 4:33, 34).
Compare Mark 3:5, 27; 5:26; 6:25; 7:21. He employs over seventy words which are found nowhere else in the New Testament. We find him preserving the identical
Aramaic words uttered by the Lord. In his (;Gospel alone occur Boanerges (Mark 3:17); Talitha cumi (Mark 5:41); Korban (Mark 7:11); Ephphatha (Mark 7:34) and
Abba (Mark 14:36). Writing for Romans we find him transferring certain Latin words into Greek, such as legio, legion (Mark 5:9); centurio, kenturi>wn centurion,
which elsewhere is eJkato>ntarcov_chv (15:39); quadrans, farthing (Mark 12:42); flagel/lare, to scourge (Mark 15:15); speculator, executioner (Mark 6:27); census,
tribute (Mark 12:14); sextarius, pot (Mark 7:4); praetorium (Mark 15:16). Three of these centurio, speculator, and sextarius are found in his Gospel only. He always
adds a note of explanation to Jewish words and usages.

His style is abrupt, concise, and forcible; his diction less pure than that of Luke and John. Besides irregularities of construction which cannot be explained to the English
reader, he employs many words which are expressly forbidden by the grammarians, and some of which are even condemned as slang. Such are ejsca>twv e]cei, is at
the point of death (Mark 5:23); kra>bbatov, bed (Mark 2:4, 9, 11, 12); mono>fqalmov, with one eye (Mark 9:47); kollubistai>, money-changers (Mark 11:15);
kora>sion, maid (Mark 5:41); oJrki>zw, I adjure (Mark 5:7); rJa>pisma, a blow of the hand (Mark 14:65); rJafi>dov, needle (Mark 10:25).

I have described the characteristics of Mark at some length, because they lie peculiarly in the line of the special purpose of this book, which deals with individual words
and phrases, and with peculiarities of diction, rather than with the exegesis of passages. Of this Gospel it is especially true that its peculiar flavor and quality cannot be
caught without careful verbal study. It is a gallery of word-pictures. Reading it, even in the familiar versions, we may discover that it is, as Canon Westcott remarks,
"essentially a transcript from life;" but nothing short of an insight into the original and individual words will reveal to us that the transcript itself is alive.

CHAPTER 1

1. Beginning (ajrch), without the article, showing that the expression is a kind of title. It is the beginning, not of his book, but of the facts of the Gospel. He shows from
the prophets that the Gospel was to begin by the sending forth of a forerunner.

3. A voice (fwnh). No article as A.V. and Rev., "the voice." It has a sort of exclamatory force. Listening, the prophet exclaims, Lo! a voice.

4. John did baptize (ejge>neto jIwa>nnhv oJ bapti>zwn). Lit., John came to pass or arose who baptized. Rev., John came who baptized.

Baptism of repentance (ba>ptisma metanoi>av). A baptism the characteristic of which was repentance; which involved an obligation to repent. We should rather
expect Mark to put this in the more dramatic form used by Matthew: Saying, Repent ye!

5. There went out (ejxeporeu>eto). The imperfect tense signifies, there kept going out.

The river. Peculiar to Mark.

Confessing. See on Matthew 3:6.

6. With camels' hair (tri>cav kamh>lou). Lit., hairs. Not with a camel's skin, but with a vesture woven of camels' hair. Compare 2 Kings 1, 8.

Wild honey. " The innumerable fissures and clefts of the limestone rocks, which everywhere flank the valleys, afford in their recesses secure shelter for any number of
swarms of wild bees; and many of the Bedouin, particularly about the wilderness of Judaea, obtain their subsistence by bee-hunting, bringing into Jerusalem jars of that
wild honey on which John the Baptist fed in the wilderness" (Tristram, "Land of Israel"). Wyc., honey of the wood.

7. To stoop down. A detail peculiar to Mark.

And unloose. Compare to bear; Matthew 3:11.

10. Straightway. A favorite word with Mark. See Introduction.

Opened (scizome>nouv). Lit., as Rev., rent asunder: much stronger than Matthew's and Luke's ajnew|~cqhsan, were opened.

11. Thou art my beloved son. The three synoptists give the saying in the same form: Thou art my son, the beloved.

12. Driveth him (ejkba>llei). Stronger than Matthew's ajnh>cqh, was led up, and Luke's h]geto, was led. See on Matthew 9:38. It is the word used of our Lord's
expulsion of demons, Mark 1:34, 39.

The Wilderness. The place is unknown. Tradition fixes it near Jericho, in the neighborhood of the Quarantania, the precipitous face of which is pierced with ancient cells
and chapels, and a ruined church is on its topmost peak. Dr. Tristram says that every spring a few devout Abyssinian Christians are in the habit of coming and remaining
here for forty days, to keep their Lent on the spot where they suppose that our Lord fasted and was tempted.

13. With the wild beasts. Peculiar to Mark. The region just alluded to abounds in boars, jackals, wolves, foxes, leopards, hyenas, etc.

15. The time (oJ kairo). That is, the period completed by the setting up of Messiah's kingdom. Compare the fullness of the time, Galatians 4:4.
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Repent. See on Matthew 3:2; 21:29. Mark adds, and believe in the Gospel.
13. With the wild beasts. Peculiar to Mark. The region just alluded to abounds in boars, jackals, wolves, foxes, leopards, hyenas, etc.

15. The time (oJ kairo). That is, the period completed by the setting up of Messiah's kingdom. Compare the fullness of the time, Galatians 4:4.

Repent. See on Matthew 3:2; 21:29. Mark adds, and believe in the Gospel.

16. Casting a net (ajmfiba>llontav). See on Matthew 4:18. Mark here uses, more graphically, only the verb, without adding net. Lit., throwing about in the sea.
Probably a fisherman's phrase, like a cast, a haul.

17. To become (gene>sqai). An addition of Mark.

19. A little farther. Added by Mark.

Mending. See on Matthew 4:21.

20. With the hired servants. Peculiar to Mark. It may imply that Zebedee carried on his business on a larger scale than ordinary fishermen.

22. He taught (h+n dida>skwn). The finite verb with the participle denoting something continuous: was teaching.

23. Straightway. At the conclusion of his teaching.

With an unclean spirit (ejn pneu>mati ajkaqa>rtw|). Lit., "in an unclean spirit." jEn (in) has the force of in the power of. Dr. Morison compares the phrases in drink, in
love.

24. Us. Me and those like me. "The demons," says Bengel, " make common cause."

The Holy One of God. The demon names him as giving to the destruction the impress of hopeless certainty.

25. Hold thy peace (fimw>qhti). Lit., be muzzled or gagged. See on Matthew 22:12.

26. Had torn (spara>xan). Rev., tearing, convulsions in margin. Luke has had thrown him down in the midst. Mark adds the crying out with a loud voice.

27. They questioned among themselves (sunzhtei~n pro). Stronger than Luke, who has they spake together. Tynd., They demanded one of another among themselves.

30. Lay sick of a fever (kate>keitp pure>ssousa). Kata>, prostrate. Mark adds, they tell him of her. Luke, they besought him for her. Mark, he came to her. Luke, he
stood over her. Mark only, he took her by the hand and raised her up.

32. At even, when the sun did set. An instance of Mark's habit of coupling similar words or phrases.

That were sick. See on Matthew 4:23, 24.

34. Devils (daimo>nia). The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1.
The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were 60 often cast out by Christ: dai>mwn, of which demon is
a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and daimo>nion, which is not a diminutive, but the neuter of the adjective
daimo>niov, of, or belonging to a demon. The cognate verb is daimoni>zomai, to be possessed with a demon, as in Mark 1:32.

The derivation of the word is uncertain. Perhaps dai>w, to distribute, since the deities allot the fates of men. Plato derives it from dah>mwn, knowing or wise. In
Hesiod, as in Pythagoras, Thales, and Plutarch, the word; dai>mwn is used of men of the golden age, acting as tutelary deities, and forming the link between gods and
men. Socrates, in Plato's "Cratylus," quotes Hesiod as follows: "Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not
remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,

'But now that fate has closed over this race, They are holy demons upon earth, Beneficent, averters of ills, guardians of mortal men.'"

After some further conversation, Socrates goes on: "And therefore I have the most entire conviction that he called them demons, because they were dah>monev
(knowing or wise). Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is
a name given to him signifying wisdom. And I 'say, too, that every wise man who happens to be a good man is more than human (daimo>nion) both in life and death,
and is rightly called a demon." Mr. Grote (" History of Greece") observes that in Hesiod demons are "invisible tenants of the earth, remnants of the once happy golden
race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world." In later Greek the word came to
be used of any departed soul.

In Homer dai>mwn is used synonymously with qeo>v and qea>, God and goddess, and the moral quality of the divinity is determined by the context: but most
commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use daimo>nion substantively,
but as an adjective, always in the vocative case and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange
condition. Therefore, as a term of reproach - wretch! sirrah! madman! ("Iliad," ii., 190, 200; iv., 31; ix., 40). Occasionally in an admiring or respectful sense
("Odyssey," xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also use dai>mwn of one's genius or attendant spirit, and thence of one's lot or, fortune. So in
the beautiful simile of the sick father ("Odyssey," v., 396), " Some malignant genius has assailed him." Compare "Odyssey," x., 64; xi., 61. Hence, later, the phrase
katamona is nearly equivalent to by chance.

We have seen that, in Homer, the bad sense of daimo>niov is the prevailing one. In the tragedians, also, dai>mwn, though used both of good and bad fortune, occurs
more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy
until he had escaped from life (see on Matthew 5:3, blessed;), naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies
of life.

In classical Greek it is noticeable that the abstract tonion fell into the background behind dai>mwn, with the development in the latter of the notion of a fate or genius
connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling
personal providence, and the strange gods, " obscure to human knowledge and alien to human life," taking the abstract term uniformly in an evil sense.
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Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not onlyPage   the link55  / 536
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the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the
demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the
In classical Greek it is noticeable that the abstract tonion fell into the background behind dai>mwn, with the development in the latter of the notion of a fate or genius
connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling
personal providence, and the strange gods, " obscure to human knowledge and alien to human life," taking the abstract term uniformly in an evil sense.

Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between
the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the
demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the
divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of
the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. "Yet, though devised for the purpose of satisfying a
more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a
large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies
found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the
demons generally as evil beings" (Grote, " History of Greece ").

This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, 15; 3:22, 30; Luke
4:33). They appear in connection with Satan (Luke 10:17, 18; 11:18, 19); they are put in opposition to the Lord (1 Corinthians 10:20, 21); to the faith (1 Timothy 4:1).
They are connected with idolatry (Revelation 9:20; 16:13, 14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke
13:11,16; Mark 5:2-5; 7:25; Matthew 12:45).

33. All the city was gathered together at the door. Peculiar to Mark.

35. A great while before day (e]nnuca). Lit., while it was in the night. The word is peculiar to Mark.

36. Followed after (katedi>wxan). The word found only in Mark. Simon and his companions, as well as the people of the city, seem to have been afraid lest he should
have permanently left them. Hence the compound verb indicates that they followed him eagerly; pursued him as if he were fleeing from them. Simon, true to his nature,
was foremost in the pursuit: Simon, and they that were with him.

37. All. All the people of Capernaum, all are seeking thee. The continuous present tense. So Rev., better than A.V. The all is peculiar to Mark.

38. Towns (kwmopo>leiv). Lit., village-towns, suburban towns.

41. Moved with compassion. Only Mark.

43. Strictly charged (ejmbrimhsa>menov). Rev., sternly, in margin. The word is originally to snort, as of mettlesome horses. Hence, to fret, or chafe, or be otherwise
strongly moved; and then, as a result of this feeling, to admonish or rebuke urgently. The Lord evidently spoke to him peremptorily. Compare sent him out
(ejxe>balen); lit, drove or cast him out. The reason for this charge and dismissal lay in the desire of Jesus not to thwart his ministry by awaking the premature violence
of his enemies; who, if they should see the leper and hear his story before he had been officially pronounced clean by the priest, might deny either that he had been a
leper or had been truly cleansed.

45. The city. Properly, as Rev., a city; any city.

CHAPTER 2

1. It was noised (hjkou>sqh). Lit., It was heard.

That he was in the house (o[ti eijv oi+ko>n ejstin). The o[ti, that, is recitative, introducing the report in the direct form. It was reported-he is in the house! The
preposition in is literally into, carrying the idea of the motion preceding the stay in the house. " He has gone into the house, and is there." But the best texts read ejn oi]
kw|, in the house. The account of this rumor is peculiar to Mark.

He preached (ejla>lei). Lit., spake, as Rev. Imperfect tense. He was speaking when the occurrence which follows took place.

3. Born of four. A detail peculiar to Mark.

4. Come nigh unto him (proseggi>sai). The word does not occur elsewhere in the New Testament. But some read prosene>gkai bring him unto him. So Rev., in
margin.

They uncovered (ajpeste>gasan). The only use of the word in New Testament.

Broken it up (ejxoru>xantev). Lit., scooped it out. Very graphic and true to fact. A modern roof would be untiled or unshingled; but an oriental roof would have to be
dug to make such an opening as was required. A composition of mortar, tar, ashes, and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices.
On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it. In some cases, as in this, stone slabs are laid
across the joists. See Luke 5:19 where it is said they let him down through the tiles; so that they would be obliged, not only to dig through the grass and earth, but also
to pry up the tiles. Compare Psalms 79:6.

The bed (kra>batton). One of Mark's Latin words, grabatus, and condemned by the grammarians as inelegant. A rude pallet, merely a thickly padded quilt or mat, held
at the corners, and requiring no cords to let it down. They could easily reach the roof by the steps on the outside, as the roof is low; or they could have gone into an
adjoining house and passed along the roofs. Some suppose that the crowd was assembled in an upper chamber, which sometimes extended over the whole area of the
house. It is not possible accurately to reproduce the details of the scene. Dr. Thomson says that Jesus probably stood in the lewan or reception-room, a hall which is
entered from the court or street by an open arch; or he may have taken his stand in the covered court in front of the house itself, which usually has open arches on three
sides, and the crowd was around and in front of him.

6. Reasoning (dialogizo>menoi). The word dialogue is derived from this, and the meaning literally is, that they held a dialogue with themselves.

8. Perceived (ejpignou). The preposition ejpi> gives the force of fully. He was not only immediately aware of their thought, but clearly and fully aware.

9. Walk (peripa>tei). Lit., walk about.

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10.        (c) 2005-2009,
    Power (ejxousi>an);        Infobase
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                                      authority,                                                                                                          Page
                                                  Rev., in margin. The word is derived from e]xesti, it is permitted or lawful. It combines the ideas of right and56 / 536
                                                                                                                                                                  might.
Authority or right is the dominant meaning in the New Testament.
8. Perceived (ejpignou). The preposition ejpi> gives the force of fully. He was not only immediately aware of their thought, but clearly and fully aware.

9. Walk (peripa>tei). Lit., walk about.

10. Power (ejxousi>an); or better, authority, as Rev., in margin. The word is derived from e]xesti, it is permitted or lawful. It combines the ideas of right and might.
Authority or right is the dominant meaning in the New Testament.

13. Resorted - taught (h]rceto - ejdi>dasken). The imperfects are graphic - kept coming, kept teaching.

14. See on Matthew 9:9.

15. His house. Levi's. See Luke 5:29.

16. Scribes and Pharisees. But the best texts read grammatei~v tw~n Farisai>wn, scribes of the Pharisees. So Rev. Scribes belonging to the sect of the Pharisees.
They had followed him into the hall where the company were seated. This hall answered to the k'hawah of Arabian houses, which is thus described by William Gifford
Palgrave: " The k'hawah was a long, oblong hall about twenty feet in height, fifty in length, and sixteen or thereabouts in breadth. The walls were covered in a rudely
decorative manner with brown and white wash, and sunk here and there into small triangular recesses, destined to the reception of books, lamps, and other such like
objects. The roof was of timber, and flat; the floor was strewn with fine, clean sand, and garnished all round alongside of the walls with long strips of carpet, upon
which cushions, covered with faded silk, were disposed at suitable intervals. In poorer houses, felt rugs usually take the place of carpets" ("Central and Eastern
Arabia").

17. They that are whole (oiJ ijscu>ontev). Lit., they that are strong. See on Luke 14:30was not able; and 2 Peter 2:11power.

No need. The Greek order throws the emphasis on these words: No need have they that are strong of a physician. Wyc., Whole men have no need to a leech, but they
that have evil.

18. And of the Pharisees. But the of is wrong. Read as Rev., John's disciples and the Pharisees.

Used to fast (h+san nhsteu>ontev). The A.V. refers to the fact as a custom; but Mark means that they were observing a fast at that time. Hence the use of the participle
with the finite verb. Rev., correctly, were fasting. The threefold repetition of the word fast is characteristic of Mark. See Introduction.

19. Children of the bride-chamber (uiJoi). More correctly as Rev., sons. It is noteworthy that Christ twice uses a figure drawn from marriage in his allusions to John the
Baptist, the ascetic. Compare John 3:29. The sons of the bride-chamber are different from the groomsmen. They are the guests invited to the bridal. The scene is laid in
Galilee, where groomsmen were not customary, as in Judaea. Hence there is no mention of them in the account of the marriage at Cana. In Judaea there were at every
marriage two groomsmen or friends of the bridegroom. See on John 3:29.

20. Then - in those days. The proper reading is ejn ejkei>nh|, in that day. So Rev. Another of Mark's double expressions: then - in that day.

21. Seweth (ejpirjrJa>ptei). A word found in Mark only. Matthew (9:16) and Luke (5:36) use ejpiba>llei, throweth upon, as we speak of clapping a patch upon.

23. He went (aujtoesqai). Lit., went along beside, along the stretches of standing grain. Matthew and Luke use dia>, through, as Mark does, but not para>.

Began, as they went, to pluck (h]rxanto oJdollontev). Lit., began to make a way plucking the ears. This does not mean that the disciples broke a way for themselves
through the standing corn by plucking the ears, for in that event they would have been compelled to break down the stalks. They could not have made a way by
plucking the heads of the grain. Mark, who uses Latin forms, probably adopted here the phrase iter facere, to make a way, which is simply to go. The same idiom
occurs in the Septuagint, Judges 17:8; poih~sai oJdo, as he journeyed. The offense given the Pharisees was the preparation of food on the Sabbath. Matthew says to
eat, stating the motive, and Luke, rubbing with their hands, describing the act. See on Matthew 12:2. The Rev. rightly retains the rendering of the A.V.

25. Had need. Mark adds this to the was an hungered, which is in both Matthew and Luke. The analogy lay in the necessity. The had need is generic; the was hungry is
specific, describing the peculiar character of the need.

26. The shewbread (tousewv). Lit., the loaves of proposition, i.e., the loaves which were set forth before the Lord. The Jews called them the loaves of the face, i.e., of
the presence of God. The bread was made of the finest wheaten flour that had been passed through eleven sieves. There were twelve loaves, or cakes, according to
the number of tribes, ranged in two piles of six each. Each cake was made of about five pints of wheat. They were anointed in the middle with oil, in the form of a
cross. According to tradition, each cake was five hand-breadths broad and ten long, but turned up at either end, two hand-breadths on each side, to resemble in outline
the ark of the covenant. The shewbread was prepared on Friday, unless that day happened to be a feast-day that required sabbatical rest; in which case it was
prepared on Thursday afternoon. The renewal of the shewbread was the first of the priestly functions on the commencement of the Sabbath. The bread which was
taken off was deposited on the golden table in the porch of the sanctuary, and distributed among the outgoing and incoming courses of priests (compare save for the
priests). It was eaten during the Sabbath, and in the temple itself, but only by such priests as were Levitically pure. This old bread, removed on the Sabbath morning,
was that which David ate.

27. For man (dia>). On account of, or for the sake of. This saying is given by Mark only.

CHAPTER 3

1. A withered hand (ejxhramme>nhn th). More correctly Rev., his hand withered. The participle indicates that the withering was not congenital, but the result of
accident or disease. Luke says his right hand.

2. They watched (pareth>roun). Imperfect tense. They kept watching. The compound verb, with para>, by the side of, means to watch carefully or closely, as one who
dogs another's steps, keeping beside or near him. Wyc., They aspieden him: i.e., played the spy. On thre>w, to watch, see on John 17:12.

He would heal (qerapeu>sei). Future tense: whether he will heal, the reader being placed at the time of the watching, and looking forward to the future.

3. Stand forth (e]geire eijv toson). Lit., rise into the midst. So Wyc., Rise into the middle. Tynd., Arise and stand in the midst.

5. Being grieved (sullupou>menov). Why the compound verb, with the preposition su>n, together with? Herodotus (vi., 39) uses the word of condoling with another's
misfortune. Plato ("Republic," 462) says, "When any one of the citizens experiences good or evil, the whole state will either rejoice or sorrow with him (xulluph>setai).
 Copyright
The         (c) 2005-2009,
     su>n therefore         Infobase
                    implies Christ's   Media Corp.
                                     condolence with the moral misfortune of these hardhearted ones. Compare the force of con, in condolence. Latin,   Page   57 /dolere,
                                                                                                                                                        con, with, 536
to grieve.
3. Stand forth (e]geire eijv toson). Lit., rise into the midst. So Wyc., Rise into the middle. Tynd., Arise and stand in the midst.

5. Being grieved (sullupou>menov). Why the compound verb, with the preposition su>n, together with? Herodotus (vi., 39) uses the word of condoling with another's
misfortune. Plato ("Republic," 462) says, "When any one of the citizens experiences good or evil, the whole state will either rejoice or sorrow with him (xulluph>setai).
The su>n therefore implies Christ's condolence with the moral misfortune of these hardhearted ones. Compare the force of con, in condolence. Latin, con, with, dolere,
to grieve.

Hardness (pwrw>sei). From pw~rov, a kind of marble, and thence used of a callus on fractured bones. Pw>rwsiv is originally the process by which the extremities of
fractured bones are united by a callus. Hence of callousness, or hardness in general. The word occurs in two other passages in the New Testament, Romans 11:25;
Ephesians 4:18 where the A.V. wrongly renders blindness, following the Vulgate caecitas. It is somewhat strange that it does not adopt that rendering here (Vulgate,
caecitate) which is given by both Wyc. and Tynd. The Rev. in all the passages rightly gives hardening, which is better than hardness, because it hints at the process
going on. Mark only records Christ's feeling on this occasion.

7. Withdrew. Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for
private conference with his disciples. See Mark 1:12; 3:7; 6:31, 46; 7:24, 31; 9:2; 10:1; 14:34.

A great multitude (polu). Compare verse 8, where the order of the Greek words is reversed. In the former case the greatness of the mass of people is emphasized; in
the latter, the mass of people itself.

8. He did (ejpoi>ei). Imperfect tense. Others read poiei~, he is doing. In either case the tense has a continuous force: what things he was doing or is doing. Note in
verses 7, 8, Mark's accurate detail of places. See Introduction. The reasons for our Lord's withdrawing into a boat, given with such minuteness of detail in verses 9-11,
are also peculiar to Mark.

10. Pressed upon (ejpipi>ptein). Lit., fell upon.

Plagues (ma>stigav). Lit., scourges. Compare Acts 22:24; Hebrews 11:36. Our word plague is from plhgh>, Latin plaga, meaning a blow. Pestilence or disease is thus
regarded as a stroke from a divine hand. Plhgh> is used in classical Greek in this metaphorical sense. Thus Sophocles, "Ajax," 279: "I fear that a calamity (plhgh>) is
really come from heaven (qeou~, God)." So of war. Aeschylus, " Persae," 251: " O Persian land, how hath the abundant prosperity been destroyed by a single blow
(ejn mia~| plhgh|~). The word here, scourges, carries the same idea.

11. The unclean spirits (ta). The article indicating those particular spirits which took part in that scene. Mark's precision is shown in the use of the two articles and in the
arrangement of the noun and adjective: The spirits, the unclean ones.

When they saw (o[tan ejqew>roun). More accurately as Rev., whenever they beheld. The imperfect tense denotes a repeated act. The a]n in o[tan gives an indefinite
force: as often as they might see him.

12. He charged (ejpeti>ma). The word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous
reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a
suggestion of a charge under penalty (timh).

That (i[na). According to the A.V. and Rev. the that indicates the substance of Christ's charge. Properly, however, it indicates the intent of his charge. He charged them
in order that they should not make him known.

13. Whom he would (ou{v h]qelen aujto>v). Rev., more strictly, "whom he himself would; " not allowing any to offer themselves for special work. Out of the larger
number thus called he selected twelve. See verse 14.

14. Ordained (ejpoi>hsen). Lit., made. Rev., appointed.

Might send them forth (ajposte>llh|). As apostles. Compare the kindred noun ajpo>stoloi, apostles.

15. To have power (e]cein ejxousi>an). Note that he does not say to preach and to cast out, but to preach and to have authority to cast out. The power of preaching
and the power of exorcising were so different that special mention is made of the divine authority with which they would need to be clothed. The power of driving out
demons was given that they might apply it in confirmation of their teaching. Compare Mark 16:20.

16. And Simon he surnamed Peter. Mark relates only his naming and not his appointment, leaving his appointment to be understood.

17. Although Mark mentions that the apostles were sent out in pairs (Mark 6:7), he does not classify them here in pairs. But he alone throws Peter and James and
John, the three who shared the Lord's particular intimacy, into one group. Matthew and Luke both introduce Andrew between Peter and James.

He surnamed them Boanerges (ejpe>qhken aujtoi~v o]noma Boanhrge>v). Lit., he put upon them the name. Some uncertainty attaches to both the origin and the
application of the name. Most of the best texts read ojno>mata, names, instead of name. This would indicate that each of the two was surnamed a "son of thunder."
Some, however, have claimed that it was a dual name given to them as a pair, as the name Dioscuri was given to Castor and Pollux. The reason of its bestowal we do
not know. It seems to have been intended as a title of honor, though not perpetuated like the surname Peter, this being the only instance of its occurrence; possibly
because the inconvenience of a common surname, which would not have sufficiently designated which of them was intended, may have hindered it from ever growing
into an appellation. It is justified by the impetuosity and zeal which characterized both the brothers, which prompted them to suggest the calling of fire from heaven to
consume the inhospitable Samaritan village (Luke 9:54); which marked James as the victim of an early martyrdom (Acts 12:2); and which sounds in the thunders of
John's Revelation. The Greek Church calls John Bronto>fwnov, the thunder-voiced. The phrase, sons of, is a familiar Hebrew idiom, ill which the distinguishing
characteristic of the individual or thing named is regarded as his parent. Thus sparks are sons of fire (Job 5:7); threshed corn is son of the floor (Isaiah 21:10). Compare
son of perdition (John 17:12); sons of disobedience (Ephesians 2:2; 5:6).

18. Andrew ( jAndre>an). A name of Greek origin though ill use among the Jews, from ajnh>r, man, and signifying manly. He was one of the two who came earliest to
Christ (Matthew 4:18, 20; compare John 1:40, 41); and hence is always styled by the Greek fathers prwto>klhtov, first called.

Philip (Fi>lippon). Another Greek name, meaning fond of horses. In ecclesiastical legend he is said to have been a chariot-driver.

Bartholomew. A Hebrew name - Bar Tolmai, son of Tolmai. Almost certainly identical with Nathanael. Philip and Nathanael are associated by John, as are Philip and
Bartholomew in the parallel passages of the synoptics. Bartholomew is not mentioned in John's list of the twelve (Mark 11:2), but Nathanael is; while the synoptists do
not mention(c)
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                            Infobase      do mention
                                               Corp. Bartholomew. Probably he had two names.                                                       Page 58 / 536
Matthew. See on the superscription of Matthew's Gospel.
Philip (Fi>lippon). Another Greek name, meaning fond of horses. In ecclesiastical legend he is said to have been a chariot-driver.

Bartholomew. A Hebrew name - Bar Tolmai, son of Tolmai. Almost certainly identical with Nathanael. Philip and Nathanael are associated by John, as are Philip and
Bartholomew in the parallel passages of the synoptics. Bartholomew is not mentioned in John's list of the twelve (Mark 11:2), but Nathanael is; while the synoptists do
not mention Nathanael in their lists, but do mention Bartholomew. Probably he had two names.

Matthew. See on the superscription of Matthew's Gospel.

Thomas. A Hebrew name, meaning twin, and translated by the Greek Didymus (John 11:16).

Thaddaeus or Lebbaeus, as in Matthew 10:3. He is the Judas of John 14:22. Luther calls him der formme Judas (the good Judas). The two surnames, Lebbaeus and
Thaddaeus, mean the same thing - beloved child.

Simon the Canaanite. Properly, Cananaean. See on Matthew 10:4: " No name is more striking in the list than that of Simon the Zealot, for to none of the twelve could
the contrast be so vivid between their former and their new position. What revolution of thought and heart could be greater than that which had thus changed into a
follower of Jesus one of the fierce war-party of the day, which looked on the presence of Rome in the Holy Land as treason against the majesty of Jehovah, a party
who were fanatical in their Jewish strictures and exclusiveness? " (Geikie, " Life and Words of Christ ").

19. Judas Iscariot. See on Matthew 10:4.

20. Again. Glancing back to the many notices of crowds in the preceding narrative. This reassembling of the multitudes, and its interference with the repast of Christ and
the disciples, is peculiar to Mark.

21. His friends (oiJ par' aujtou~). Lit., they who were from beside him: i.e., by origin or birth. His mother and brethren. Compare verses 31, 32. Wyc., kinsmen. Tynd.,
they that belonged unto him. Not his disciples, since they were in the house with him.

They said (e]legon). Imperfect tense. Very graphic, they kept saying.

22. Beelzebub. See on Matthew 10:25.

And. Not connecting two parts of one accusation, but two accusations, as is evident from the two o[tiv, which are equivalent to quotation marks.

24. And. Note the way in which the sayings are linked by this conjunction; an impressive rhetorical progression.

26. But hath an end. Peculiar to Mark.

27. Spoil (diarpa>sai). Mark uses the stronger and more vivid compound verb, where Matthew employs the simple aJrpa>sai. The verb means, primarily, to tear in
pieces; to carry away, as the wind; to efface, as footsteps. So, generally, to seize as plunder, snatching right and left.

His goods (tah). Lit., his vessels. So Wyc. Compare Mark 10:16; Acts 9:15; 10:11; 2 Timothy 2:20. The special object of the robber may be precious vessels of gold
or silver; but the word is probably used in its general sense of household gear.

28. Compare Matthew 12:31; and note Mark's superior precision and fullness of detail.

29. Guilty (e]nocov). From ejn, in, e]cw, to hold or have. Lit., is in the grasp of, or holden of. Compare 1 Corinthians 11:27; James 2:10.

Eternal damnation (aijwni>ou aJmarth>matov). An utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A.V. has gone wrong in
following Tyndale, who, in turn, followed the erroneous text of Erasmus, kri>sewv, judgment, wrongly rendered damnation. See Matthew 23:33 and compare Rev.
there.

30. They said (e]legon). Imperfect tense. They kept saying, or persisted in saying. An addition peculiar to Mark.

31, 32. They sent unto him calling him. and a multitude was sitting about him. Detail by Mark only; as also the words in verse 34, Looking round on them which sat
round about him.

CHAPTER 4

1. Again. He had taught there before. See Mark 3:7-9.

In the sea. Mark only.

There was gathered (suna>getai). The A.V. misses Mark's graphic use of the present, "There is gathered." So Rev.

7. Choked (sune>pnixan). The preposition, sun = com (together), carries the idea of com-pression.

It yielded no fruit. Added by Mark.

8. That sprang up and increased (ajnabai>nonta kaimenon). The Rev. literally renders the participles, growing up and increasing, thus describing the process more
vividly. These two participles, moreover, explain the use of the imperfect tense ejdi>dou (yielded), denoting continuance. It began to yield and kept yielding as it
increased.

Thirty (eijv tria>konta). Lit., up to thirty.

10. When he was alone. Mark only.

They that were about him with the twelve. Mark only. Matthew and Luke, the disciples.

 Copyright
11.        (c) that
    Unto them  2005-2009,   Infobase
                    are without         Mediatoi~v
                                 (ejkei>noiv   Corp.
                                                   e]xw). The two latter words are peculiar to Mark. The phrase means those outside of our circle. ItsPage     59always
                                                                                                                                                        sense is   / 536
determined by the contrast to it. Thus, 1 Corinthians 5:12,13 it is non-Christians in contrast with me. Colossians 4:5Christians, contrasted with people of the world.
Compare 1 Thessalonians 4:12; 1 Timothy 3:7. Matthew (13:11), with less precision, uses simply ejkei>noiv (to them), the pronoun of remote reference. Luke
10. When he was alone. Mark only.

They that were about him with the twelve. Mark only. Matthew and Luke, the disciples.

11. Unto them that are without (ejkei>noiv toi~v e]xw). The two latter words are peculiar to Mark. The phrase means those outside of our circle. Its sense is always
determined by the contrast to it. Thus, 1 Corinthians 5:12,13 it is non-Christians in contrast with me. Colossians 4:5Christians, contrasted with people of the world.
Compare 1 Thessalonians 4:12; 1 Timothy 3:7. Matthew (13:11), with less precision, uses simply ejkei>noiv (to them), the pronoun of remote reference. Luke
8:10toi~v loipoi~v (to the rest).

13. Peculiar to Mark.

Parables (ta). The parables, which I have spoken or may hereafter speak.

14. The sower soweth the word. More precise than either Matthew or Luke. Compare Matthew 13:19; Luke 8:11.

19. The lusts of other things entering in (aiJ periai). Lusts not in the limited sense of mere sexual desire, but in the general sense of longing. The word is also used of
desire for good and lawful things (Luke 22:15; Philippians 1:23).

20. Such as. A good rendering of the pronoun oi[tinev, which indicates the class of hearers.

21. A candle (oJ lu>cnov). Properly, the lamp, as Rev.

Brought (e]rcetai). Lit., cometh. Doth the lamp come? This impersonation or investing the lamp with motion is according to Mark's lively mode of narrative, as is the
throwing of the passage into the interrogative form. Compare Luke 8:16. The lamp: the article indicating a familiar household implement. So also "the bed " and "the
stand."

Bushel (mo>dion). The Latin modius. One of Mark's Latin words. See on Matthew 5:15. The modius was nearer a peck than a bushel.

Bed (kli>nhn). A couch for reclining at table.

Candlestick (lucni>an). Rev., correctly, stand; i.e., lamp stand. See on Matthew 5:15.

22. Which shall not be manifested (eja). The A.V. makes Christ say that every hidden thing shall be revealed. This is wrong. He says that things are hidden in order that
they may be manifested. Concealment is a means to revelation.

26-29. The parable of the seed growing secretly. Peculiar to Mark.

26. Should cast (ba>lh|). Lit., should have cast, the aorist tense, followed by the presents sleep and rise (kaqeu>dh| and ejgei>rhtai). The whole, literally, "As if a man
should have cast seed into the ground, and should be sleeping and rising night and day." The aorist tense indicates the single act of casting; the presents the repeated,
continued sleeping and rising while the seed is growing.

Seed (toron). The seed; that particular seed which he had to sow. Such is the force of the article.

27. Grow (mhku>nhtai). Lit., lengthen; be extended by the seed lengthening out into blade and stalk.

He knoweth not how (wJv oujk oi+den aujto>v). The Greek order is very lively: how knoweth not he.

28. Of herself (aujtoma>th). Lit., self-acting. It occurs in only one other passage of the New Testament, Acts 12:10; of the city gate which opened to Peter of its own
accord.

29. Is brought forth (paradoi~). This rendering cannot be correct, for the verb is active, not passive, meaning to deliver up. Hence it is usually explained, shall have
delivered itself up to harvest; which is stilted and artificial. Rev. is ripe, is a free rendering from the margin of A.V. It is, perhaps, better to explain, as Meyer does,
whose rendering is adopted by Rev. in margin: When the fruit shall have allowed, i.e., shall have admitted of being harvested. Xenophon and Herodotus use the word in
the sense of permit or allow; and an exact parallel to this occurs in the historian Polybius (xxii., 24, 9): "When the season permitted" (paradidou>shv).

Putteth in (ajposte>llei). Lit., sendeth forth. So Rev. in margin. The rendering, putteth in, misses the figure. The verb is the same as that used of sending forth the
apostles to reap the harvest of souls. See especially John 4:38: "I sent (ajpe>steila) you to reap."

30. Peculiar to Mark.

With what comparison shall we compare it? (ejn ti>ni aujth). Lit., In what parable might we put it? Rev., In what parable shall we set it forth? Note the we, taking the
hearers, with a fine tact, into consultation.

31. When it is sown (o[tan sparh|~). This phrase is repeated in verse 32. Here the emphasis is on o[tan, when. It is small at the time when it is sown. In verse 32 the
emphasis is on sparh|~, it is sown. It begins to grow great from the time when it is sown.

That are upon the earth. A little detail peculiar to Mark.

32. Groweth up. Mark only.

Herbs (tw~n laca>nwn). Rev., rightly, the herbs; those which people are wont to plant in their gardens. The word denotes garden - or pot-herbs, as distinguished from
wild herbs.

Shooteth out great branches (poiei~ kla>douv mega>louv). Lit., maketh, etc. Rev., putteth out. Peculiar to Mark. Matthew has becometh a tree. On branches, see
note on Matthew 24:32. One of the Talmudists describes the mustard-plant as a tree, of which the wood was sufficient to cover a potter's shed. Another says that he
was wont to climb into it as men climb into a fig-tree. Professor Hackett says that on the plain of Akka, toward Carmel, he found a collection of mustard-plants from
six to nine feet high, with branches from each side of a trunk an inch or more in thickness. Dr. Thomson relates that near the bank of the Jordan he found a mustard-tree
more  than twelve
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             (c) 2005-2009,                                                                                                                           Page 60 / 536
Lodge (kataskhnou~~n), See on Matthew 8:20. Lit., pitch their tents.
Shooteth out great branches (poiei~ kla>douv mega>louv). Lit., maketh, etc. Rev., putteth out. Peculiar to Mark. Matthew has becometh a tree. On branches, see
note on Matthew 24:32. One of the Talmudists describes the mustard-plant as a tree, of which the wood was sufficient to cover a potter's shed. Another says that he
was wont to climb into it as men climb into a fig-tree. Professor Hackett says that on the plain of Akka, toward Carmel, he found a collection of mustard-plants from
six to nine feet high, with branches from each side of a trunk an inch or more in thickness. Dr. Thomson relates that near the bank of the Jordan he found a mustard-tree
more than twelve feet high.

Lodge (kataskhnou~~n), See on Matthew 8:20. Lit., pitch their tents.

33. Such. Implying that Mark knew yet more parables that were spoken at that time.

As they were able to hear it. Peculiar to Mark.

36. Even as he was in the ship. Rev., boat. Just as he was, in the boat in which he was then sitting. Mark adds the detail about the accompanying boats.

37. Storm (lai~lay). So Luke. Distinctively furious storm or hurricane. Compare Septuagint, Job 38:1 of the whirlwind out of which God answered Job. See, also, Job
21:18. Matthew uses seismo, a shaking. See on Matthew 8:24. Mr. Macgregor ("Rob Roy on the Jordan") says that "on the sea of Galilee the wind has a singular force
and suddenness; and this is no doubt because that sea is so deep in the world that the sun rarefies the air in it enormously, and the wind, speeding swiftly above a long
and level plateau, gathers much force as it sweeps through flat deserts, until suddenly it meets this huge gap in the way, and it tumbles down here irresistible."

38. A pillow (tolaion). The definite article indicates a well-known part of the boat's equipment - the coarse leathern cushion at the stern for the steersman. The Anglo-
Saxon version has bolster.

39. Peace, be still (siw>pa, pefi>mwso). Lit., be silent! be muzzled! Wyc., rather tamely, wax dumb! How much more vivid than the narratives of either Matthew or
Luke is this personification and rebuke of the sea as a raging monster.

Ceased (ejko>pasen). From ko>pov, meaning, 1, beating; 2, toil; 3, weariness. A beautiful and picturesque word. The sea sank to rest as if exhausted by its own
beating.

There was (ejge>neto). More strictly, there arose or ensued. The aorist tense indicates something immediate. Tynd. has followed.

Calm. Wyc., peaceableness.

41. They feared exceedingly (ejfobh>qhsan fo>bon me>gan). Lit., they feared a great fear.

What manner of man is this? (ti>v a]ra ou=to>v ejstin). The A.V. is rather a rendering of Matthew's potapo>v, what manner of (Mark 8:27), than of Mark's ti>v, who.
The Rev. gives it rightly: Who then is this? The then (a]ra) is argumentative. Since these things are so, who then is this?

CHAPTER 5

3. The details of verses 3-5 are peculiar to Mark. "The picture of the miserable man is fearful; and in drawing it, each evangelist has some touches which are peculiarly
his own; but St. Mark's is the most eminently graphic of all, adding, as it does, many strokes Which wonderfully heighten the terribleness of the man's condition, and
also magnify the glory of his cure" (Trench, "Miracles").

Dwelling (katoi>khsin). The kata, down, gives the sense of a settled habitation. Compare our phrase settled down. So Tynd., his abiding.

The tombs (toi~v mnh>masin). "In unclean places, unclean because of the dead men's bones which were there. To those who did not on this account shun them, these
tombs of the Jews would afford ample shelter, being either natural caves or recesses hewn by art out of the rock, often so large as to be supported with columns, and
with cells upon their sides for the reception of the dead. Being, too, without the cities, and oftentimes in remote and solitary places, they would attract those who sought
to flee from all fellowship of their kind " (Trench, " Miracles ").

4. With fetters and chains (pe>daiv kaisesin). pe>dh, fetter, is akin to pe>za, the instep; just as the Latin pedica, a shackle, is related to pes, a foot. The Anglo-Saxon
plural of fot (foot) is fet; so that fetter is feeter. So Chaucer:

"The pure fetters on his shinnes grete

Were of his bitter salte teres wete."

[Alusiv (derivation uncertain) is a chain, a generic word, denoting a bond which might be on any part of the body.

Broken in pieces (suntetri~fqai). The verb suntri>bw means originally to rub together, to grind or crush. It has been suggested that the fetters might have been of cords
which could be rubbed to pieces. Wyc. renders, Had broken the stocks to small gobbets.

5. Crying (kra>zwn). Rev., crying out. The verb denotes an inarticulate cry; a shriek. Aristophanes uses it of the frogs (" Ranae," 258), and of the bawling of a boor ("
Equites," 285).

6. Afar off (ajpoqen). Peculiar to Mark, as is also he ran.

7. Crying - he saith. The inarticulate cry (verse 5), and then the articulate speech.

What have I to do with thee? (ti> ejmoi;). Lit., what is there to me and thee? What have we in common?

I adjure thee by God. Stronger than Luke's I pray thee. The verb oJrki>zw, I adjure, is condemned by the grammarians as inelegant.

8. For he said (e]legen). Imperfect tense, he was saying; the force of which is lost both in the A.V. and Rev. The imperfect gives the reason for this strange entreaty of
the demon. Jesus was commanding, was saying " come out; " and, as in the case of the epileptic child at the Transfiguration Mount, the baffled spirit wreaked his malice
on the man. The literal rendering of the imperfect brings out the simultaneousness of Christ's exorcism, the outbreak of demoniac malice, and the cry Torment me not.

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Two Thousand. As usual, Mark alone gives the detail of number.
8. For he said (e]legen). Imperfect tense, he was saying; the force of which is lost both in the A.V. and Rev. The imperfect gives the reason for this strange entreaty of
the demon. Jesus was commanding, was saying " come out; " and, as in the case of the epileptic child at the Transfiguration Mount, the baffled spirit wreaked his malice
on the man. The literal rendering of the imperfect brings out the simultaneousness of Christ's exorcism, the outbreak of demoniac malice, and the cry Torment me not.

13. Ran (w[rmhsen). The verb indicates hasty, headlong motion. Hence, as Rev., rushed.

Two Thousand. As usual, Mark alone gives the detail of number.

A steep place. But the noun has the definite article: tou~ krhmnou~, the steep, as Rev.

15. See (qewrou~sin). Rev., rightly, behold. For it was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with
a view to search into and understand it: to look inquiringly and intently.

Clothed. Compare Luke 8:27. For a long time he had worn no clothes.

18. When he was come (ejmbai>nontov). The participle is in the present tense. Not after he had embarked, but while he was in the act. Hence Rev., rightly, as he was
entering. With this corresponds the graphic imperfect pareka>lei: While he was stepping into the boat the restored man was beseeching him.

That (i[na). In order that. Not the subject but the aim of the entreaty.

23. My little daughter (totrion). This little endearing touch in the use of the diminutive is peculiar to Mark.

Lieth at the point of death (ejsca>twv e]cei). One of the uncouth phrases peculiar to Mark's style, and which are cited by some as evidence of the early composition of
his gospel.

I pray thee come (i[na ejlqw). The words I pray thee are not in the Greek. Literally the ruler's words run thus: My little daughter lieth at the point of death - that thou
come, etc. In his anguish he speaks brokenly and incoherently.

He went (ajph~lqen). Lit., went away. The aorist tense, denoting action once for all, is in contrast with the imperfects, hjkolou>qei, kept following, and sune>qlibon,
kept thronging. The multitude kept following and thronging as he went along. The preposition su>n, together, in the latter verb, indicates the united pressure of a crowd.
Compare Tynd., verse 31. Thrusting thee on every side.

26. Mark is much fuller and more vivid than Matthew or Luke.

Had suffered (paqou~sa). To be taken, as everywhere in the New Testament, in the sense of suffering pain, not merely subjected to treatment. What she may have
suffered will appear from the prescription for the medical treatment of such a complaint given in the Talmud. "Take of the gum of Alexandria the weight of a zuzee (a
fractional silver coin); of alum the same; of crocus the same. Let them be bruised together, and given in wine to the woman that has an issue of blood. If this does not
benefit, take of Persian onions three logs (pints); boil them in wine, and give her to drink, and say, 'Arise from thy flux.' If this does not cure her, set her in a place
where two ways meet, and let her hold a cup of wine in her right hand, and let some one come behind and frighten her; and say, ' Arise from thy flux.' But if that do no
good, take a handful of cummin (a kind of fennel), a handful of crocus, and a handful of fenugreek (another kind of fennel). Let these be boiled in wine and give them
her to drink, and say, 'Arise from thy flux!'" If these do no good, other doses, over ten in number, are prescribed, among them this: " Let them dig seven ditches, in
which let them burn some cuttings of vines, not yet four years old. Let her take in her hand a cup of wine, and let them lead her away from this ditch, and make her sit
down over that. And let them remove her from that, and make her sit down over another, saying to her at each remove, 'Arise from thy flux!'" (Quoted from Lightfoot
by Geikie, " Life and Words of Christ ").

Of many physicians (uJpo). Lit., under; i.e., under the hands of.

And was nothing bettered, but rather grew worse. Luke's professional pride as a physician kept him from such a statement. Compare Luke 8:43.

28. For she said (e]legen). Imperfect tense. She was or kept saying as she pressed through the crowd, either to herself or to others.

29. She knew - she was healed. Note the graphic change in the tenses. e]gnw, she knew; ija>tai she is healed.

Plague. See on Mark 3:10.

30. Knowing (ejpignou). Rev., perceiving. Lit., having fully known.

That virtue had gone out of him (thnamin ejxelqou~san). More correctly as Rev., that the power proceeding from him had gone forth. The object of the Savior's
knowledge was thus complex: 1st, his power; 2nd, that his power had gone forth, This and the following sentence are peculiar to Mark.

32. He looked round about (perieble>peto). Imperfect tense. He kept looking around for the woman, who had hidden herself in the crowd.

34. In peace (eijv eijrh>nhn). Lit., into peace. Contemplating the peace in store for her. Mark alone adds, Be whole of thy plague.

35. From the ruler of the synagogue. From his house; for the ruler himself is addressed.

Troublest (sku>lleiv). See on Matthew 9:36. Compare Luke 11:22 where occurs the cognate word sku~la, spoils, things torn or stripped from an enemy. Wyc.,
travailest. Tynd., diseasest.

36. Heard. This is from the reading ajkou>sav (Luke 8:50). The correct reading is parakou>sav, which may be rendered either not heeding, as Rev. (compare
Matthew 28:17), or over-hearing, as Rev. in margin, which, on the whole, seems the more natural. Disregarding would be more appropriate if the message had been
addressed to Jesus himself; but it was addressed to the ruler. Jesus overheard it. The present participle, lalou>menon, being spoken, seems to fall in with this.

38. Seeth (qewrei~). Rev., beholdeth. See on verse 15.

Wailing (ajlala>zontav). A descriptive word of the hired mourners crying al-a-lai!

40. Put them(c)out.
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three disciples into the chamber.

41. Maid (kora>sion). Not a classical word, but used also by Matthew.
38. Seeth (qewrei~). Rev., beholdeth. See on verse 15.

Wailing (ajlala>zontav). A descriptive word of the hired mourners crying al-a-lai!

40. Put them out. " Wonderful authority in the house of a stranger. He was really master of the house" (Bengel). Only Mark relates the taking of the parents with the
three disciples into the chamber.

41. Maid (kora>sion). Not a classical word, but used also by Matthew.

42. Astonishment (ejksta>sei). Better Rev., amazement, which carries the sense of bewilderment. ]Ekstasiv, of which the English ecstasy is a transcript, is from ejk, out
of, and i[sthmi, to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified
sense, as here, 16:8; Luke 5:26; Acts 3:10 of amazement, often coupled with fear. In Acts 10:10; 11:5; 12:17 it is used in the sense of our word ecstasy, and is
rendered.

CHAPTER 6

2. Astonished. See on Matthew 8:28.

Mighty works (duna>meiv). Lit., powers. See on Matthew 11:20. Tynd., virtues. Outcomings of God's power: "powers of the world to come " (Hebrews 6:5), at work
upon the earth.

3. The carpenter. This word "throws the only flash which falls on the continuous tenor of the first thirty years, from infancy to manhood, of the life of Christ " (Farrar, "
Messages of the Books ").

They were offended. See On Matthew 5:29. Tynd., hurt.

5. Sick (ajrjrJw>stoiv). From aj, not, and rJw>nnumi, to strengthen. Sickness regarded as constitutional weakness.

7. By two and two. To help and encourage each other, and also for fullness of testimony.

8-12. See Matthew 10.

14. Was spread abroad. "But for the rumor, Herod would not have known of him. A palace is late in hearing spiritual news" (Bengel).

Mighty works do show forth themselves in him (ejnergou~sin aiJ duna>meiv ejn aujtw~|). Rev., these powers work in him. As Dr. Morison observes, " A snatch of
Herod's theology and philosophy." He knew that John wrought no miracles when alive, but he thought that death had put him into connection with the unseen world,
and enabled him to wield its powers.

16. He is risen. The he, ou=tov, is emphatic. This one. This very John.

17-29. On the Peculiarities of Mark in this narrative, See Introduction.

19. Had a quarrel against him (ejnei~cen aujtw~|). There is some dispute about the rendering. The Rev. renders Set herself against him, with no alternative translation in
the margin; and in Luke 11:53Press upon him vehemently, with set themselves against him in the margin. I see no objection to rendering was angry at him, taking
ejnei~cen aujtw~| with an ellipsis of co>lon, anger. Very literally, had within herself (ejn) anger against him. So Herodotus, i., 118. Astyages concealing the anger (to>n
co>lon) which he felt toward him (oiJ ejnei~ce). vi. 119, ejnei~ce sfi~ deinolon, nourished a fierce anger against them. So Moulton, Grimm, and De Wette.

Desired (h]qelen). Imperfect tense, was desiring all along. Her demand for John's murder was the result of a long-cherished wish.

20. Observed him (suneth>rei). A mistranslation. Rev., kept him safe. Peculiar to Mark. Compare Matthew 9:17, are preserved; Luke 2:19kept; su>n, closely;
threi~n, to preserve or keep, as the result of guarding. See on John 17:12 and reserved, 1 Peter 1:4.

Did many things (pollaei). The proper reading, however, is hjpo>rei; from aj, not, and po>rov, a passage. Hence, strictly, to be in circumstances where one cannot find
a way out. So Rev., rightly, he was much perplexed. The other reading is meaningless.

21. Convenient (eujkai>ron). Mark only. Convenient for Herodias' purpose. " Opportune for the insidious woman, who hoped, through wine, lust, and the concurrence
of sycophants, to be able easily to overcome the wavering mind of her husband " (Grotius in Meyer).

Birthday. See on Matthew 14:6. The notice of the banquet and of the rank of the guests is peculiar to Mark.

Lords (megista~sin). Only here, and Revelation 6:15; 18:3. A late word, from me>gav, great.

High captains (cilia>rcoiv). Lit., commanders of a thousand men. Answering to a Roman military tribune. Both civil and military dignitaries were present, with other
distinguished men of the district (chief men).

22. The said Herodias (aujth~V th~v JHrwdia>dov). The A.V. misses the point of aujth~v by the translation the said: the object being not to particularize the Herodias
just referred to, but to emphasize the fact that Herodias' own daughter was put forward instead of a professional dancer. Hence Rev., correctly, " the daughter of
Herodias herself."

Damsel (korasi>w|). See on Mark 5:41.

25. Mark's narrative emphasizes the eager haste with which the murder was pushed. She came in straightway and demanded the boon forthwith.

By and by (ejxauth~v). Obsolete in the old sense of immediately. The A.V. translates eujqu, straightway, in Matthew 13:21by and by: eujqe>wv, Mark
4:17immediately: and the same word in Luke 21:9by and by. jExauth~v is rendered immediately, Acts 10:33; 11:11: straightway, Acts 23:30: presently, Philippians
2:23. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.

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and
By and by (ejxauth~v). Obsolete in the old sense of immediately. The A.V. translates eujqu, straightway, in Matthew 13:21by and by: eujqe>wv, Mark
4:17immediately: and the same word in Luke 21:9by and by. jExauth~v is rendered immediately, Acts 10:33; 11:11: straightway, Acts 23:30: presently, Philippians
2:23. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.

" Right in the same chamber by and by" (close by).

and

" Two young knights lying by and by " (near together).

Edward IV. is reported to have said on his death-bed: " I wote (know) not whether any preachers words ought more to move you than I that is going by and by to the
place that they all preach of."

Charger. See on Matthew 14:8.

26. Exceeding sorry. Where Matthew has sorry.

27. Mark's favorite straightway. The king is prompt in his response.

Executioner (spekoula>tora). One of Mark's Latin words, speculator. A speculator was a guardsman, whose business it was to watch or spy out (speculari). It came
gradually to denote one of the armed body-guard of the Roman emperor. Thus Suetonius says of Claudius that he did not dare to attend banquets unless his
speculatores with their lances surrounded him. Seneca uses the word in the sense of executioner. "He met the executioners (speculatoribus), declared that he had
nothing to say against the execution of the sentence, and then stretched out his neck." Herod imitated the manners of the Roman court, and was attended by a company
of speculatores, though it was not their distinctive office to act as executioners. Wyc. renders man-killer, and Tynd. hangman.

29. Corpse. See on Matthew 24:28.

Stier (" Words of Jesus ") says of Herod: " This man, whose inner life was burnt out; who was made up of contradictions, speaking of his kingdom like Ahasuerus, and
yet the slave of his Jezebel; willingly hearing the prophet, and unwillingly killing him; who will be a Sadducee, and yet thinks of a resurrection; who has a superstitious
fear of the Lord Jesus, and yet a curiosity to see him."

31. Come apart. See on chapter Mark 3:7.

37. Shall we go and buy, etc. This question and Christ's answer are peculiar to Mark.

39. By companies (sumpo>sia sumpo>sia). Peculiar to Mark. The Jewish dining-room was arranged like the Roman: three tables forming three sides of a square, and
with divans or couches following the outside line of the tables. The open end of the square admitted the servants who waited at table. This explains the arrangement of
the multitude here described by Mark. The people sat down, literally, in table-companies, arranged like guests at table; some companies of a hundred and some of fifty,
in squares or oblongs open at one end, so that the disciples could pass along the inside and distribute the loaves.

Green. Mark only.

40. In ranks (prasiai). Lit., like beds in a garden. The former adverb, by companies, describes the arrangement; this the color. The red, blue, and yellow clothing of the
poorest Orientals makes an Eastern crowd full of color; a fact which would appeal to Peter's eye, suggesting the appearance of flower beds in a garden.

41. Brake and gave (kate>klasen, ejdi>dou). The verbs are in different tenses; the former in the aorist, the latter in the imperfect. The aorist implies the instantaneous,
the imperfect the continuous act. He brake, and kept giving out. Farrar remarks that the multiplication evidently took place in Christ's hands, between the acts of
breaking and distributing.

All. Peculiar to Mark.

Were filled. See on Matthew 5:6.

43. Baskets full (kofi>nwn plhrw>mata). Lit., fillings of baskets. See on Matthew 14:20. Mark alone adds, and of the fishes.

44. Men (a]ndrev). Not generic, including men and women, but literally men. Compare Matthew 14:21beside women and children; a detail which we should have
expected from Mark.

46. When he had sent them away (ajpota>xamenov). Rev., more correctly, after he had taken leave. Unclassical, and used in this sense only in later Greek. So in Luke
9:61; Acts 18:18; 2 Corinthians 2:13.

48. He saw (ijdw). Participle. Rev., seeing. Better, however, the literal having seen. It was this which induced him to go to them.

Toiling (basanizome>nouv). Lit., tormented. Rev., distressed. See on Matthew 4:24. Wyc., travailing. Tynd., troubled.

Fourth watch. Between 3 and 6 A.M.

Would have passed by them. Peculiar to Mark.

50. They all saw him. Peculiar to Mark.

Spake with them (ejla>lhsen met' aujtw~n). Both Matthew and John give the simple dative, aujtoi~v to them. Mark's with them is more familiar, and gives the idea of a
more friendly and encouraging address. It is significant, in view of Peter's relation to this gospel, that Mark omits the incident of Peter's walk on the waves (Matthew
14:28-31.

51. Ceased. See on Mark 4:38.

Sore amazed(c)(li>an
 Copyright           ejk perissou~
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cognate noun e]kstasiv, and see on Mark 5:42.

52. Peculiar to Mark.
14:28-31.

51. Ceased. See on Mark 4:38.

Sore amazed (li>an ejk perissou~ ejxi>stanto). Lit., exceedingly beyond measure. A strong expression peculiar to Mark. jExi>stanto, were amazed. Compare the
cognate noun e]kstasiv, and see on Mark 5:42.

52. Peculiar to Mark.

The miracle of the loaves (ejpi). Rev., concerning the loaves. Lit., upon; in the matter of. They did not reason from the multiplying of the loaves to the stilling of the sea.

53. Drew to the shore (proswrmi>sqhsan). Peculiar to Mark. Rev., moored to the shore, though the meaning may be near the shore. jAne>bh, he went up (verse 51),
seems to indicate a vessel of considerable size, standing quite high out of the water. They may have anchored off shore.

55. Ran round. From place to place where the sick were, to bring them to Jesus. Matthew has they sent.

Carry about (perife>rein). peri>, about; one hither and another thither, wherever Christ might be at the time.

Beds (kraba>ttoiv). Condemned as bad Greek, but used by both Luke and John. See on Mark 2:4.

56. Peculiar to Mark.

In the streets (ajgorai~v). Rightly, Rev., Market-places. See on Matthew 11:16.

Border. See on Matthew 9:20.

CHAPTER 7

2. Defiled (koinai~v). Lit., common; and so Rev. in margin, Wyc., and Tynd.

That is. Added by way of explanation to Gentile readers.

Oft (pugmh~|). Rev., diligently. A word which has given critics much difficulty, and on which it is impossible to speak decisively. The Rev. gives in the margin the
simplest meaning, the literal one, with the fist; that is, rubbing the uncleansed hand with the other doubled. This would be satisfactory if there were any evidence that
such was the custom in washing; but there is none. Edersheim (" Life and Times of Jesus," ii., 11, note) says "the custom is not in accordance with Jewish law." But he
elsewhere says ("The Temple," 206, note), " For when water was poured upon the hands they had to be lifted, yet so that the water should neither run up above the
wrist, nor back again upon the hand; best, therefore, by doubling the fingers into a fist. Hence (as Lightfoot rightly remarks) Mark 7:3 should be translated except they
wash their hands with the fist." Tischendorf, in his eighth edition, retains an ancient reading, pukna>, frequently or diligently, which may go to explain this translation in so
man;y of the versions (Gothic, Vulgate, Syriac). Meyer, with his usual literalism gives with the fist, which I am inclined to adopt.

Holding (kratou~ntev). Strictly, holding, firmly or fast. So Hebrews 4:14; Revelation 2:25; denoting obstinate adherence to the tradition.

4. Wash themselves (bapti>swntai). Two of the most important manuscripts, however, read rJanti>swntai, sprinkled themselves. See Rev., in margin. This reading is
adopted by Westcott and Hort. The American Revisers insist on bathe, instead of wash, already used as a translation of ni>ywntai (verse 3). The scope of this work
does not admit of our going into the endless controversy to which this word has given rise. It will be sufficient to give the principal facts concerning its meaning and
usage.

In classical Greek the primary meaning is to merse. Thus Polybius (i., 51, 6), describing a naval battle of the Romans and Carthaginians, says, "They sank (ejba>ptizon)
many of the ships." Josephos ("Jewish War," iv., 3, 3), says of the crowds which flocked into Jerusalem at the time of the siege, " They overwhelmed (ejba>ptisan) the
city." In a metaphorical sense Plato uses it of drunkenness: drowned in drink (bebaptisme>noi, "Symposium," 176); of a youth overwhelmed (baptizo>menon) with the
argument of his adversary ("Euthydemus," 277).

In the Septuagint the verb occurs four times: Isaiah 21:4Terror hath frighted me. Septuagint, Iniquity baptizes me (bapti>zei); 2 Kings 5:15 of Naaman's dipping himself
in Jordan (ejbapti>sato); Judith xii. 7, Judith washing herself (ejbapti>zeto) at the fountain; Sirach xxxi. 25, being baptized (baptizo>menov) from a dead body.

The New Testament use of the word to denote submersion for a religious purpose, may be traced back to the Levitical washings. See Leviticus 11:32 (of vessels);
Leviticus 11:40 (of clothes); Numbers 8:6, 7 (sprinkling with purifying water); Exodus 30:19, 21 (of washing hands and feet). The word appears to have been at that
time the technical term for such washings (compare Luke 11:38; Hebrews 9:10; Mark 7:4), and could not therefore have been limited to the meaning immerse. Thus the
washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying
water. The word may be taken in the sense of washing or sprinkling.

"The Teaching of the Apostles" (see on Matthew 10:10) throws light on the elastic interpretation of the term, in its directions for baptism. "Baptize - in living (i.e.,
running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head
thrice into the name of the Father, and of the Son, and of the Holy Spirit " (Chapter 7.).

Pots (xestw~n). Another of Mark's Latin words, adapted from the Latin sextarius, a pint measure. Wyc., cruets. Tynd., cruses.

Brazen vessels (calki>wn). More literally, copper.

Tables (klinw~n). Omitted in some of the best manuscripts and texts, and by Rev. The A.V. is a mistranslation, the word meaning couches. If this belongs in the text,
we certainly cannot explain baptismou as immersion.

6. Well (kalw~v). Finely, beautifully. Ironical.

10. Honor. Wyc. has worship. Compare his rendering of Matthew 6:2"That they be worshipped of men;" 13:57, "A prophet is not without worship but in his own
country; " and especially John 12:26 If any man serve me, my Father shall worship him."

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11. Corban. Mark only gives the original word, and then translates. See on Matthew 15:5.
10. Honor. Wyc. has worship. Compare his rendering of Matthew 6:2"That they be worshipped of men;" 13:57, "A prophet is not without worship but in his own
country; " and especially John 12:26 If any man serve me, my Father shall worship him."

Die the death (qana>tw| teleuta>tw). Lit., come to an end by death. See on Matthew 15:4.

11. Corban. Mark only gives the original word, and then translates. See on Matthew 15:5.

13. Making of none effect. Rev., making void. See on Matthew 15:6.

Ye handed down. Note the past tense, identifying them for the moment with their forefathers. Compare Matthew 13:35Ye slew. Christ views the Jewish persecutors
and bigots, ancient and modern, as a whole, actuated by one spirit, and ascribes to one section what was done by another.

17. The disciples. Matthew says Peter. There is no discrepancy. Peter spoke for the band.

18. So. So unintelligent as not to understand what I uttered to the crowd.

19. Draught (ajfedrw~na). Liddell and Scott give only one definition - a privy, cloaca; and derive from e[dra, seat, breech, fundament. Compare English stool. The
word does not refer to a part of the body.

Purging all meats (kaqari>zwn pa>nta tamata). According to the A.V. these words are in apposition with draught: the draught which makes pure the whole of the food,
since it is the place designed for receiving the impure excrements.

Christ was enforcing the truth that all defilement comes from within. This was in the face of the Rabbinic distinctions between clean and unclean meats. Christ asserts
that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness. Peter, still under the influence of the old ideas,
cannot understand the saying and asks an explanation (Matthew 15:15), which Christ gives in verses 18-23. The words purging all meats (Rev., making all meats clean)
are not Christ's, but the Evangelist's, explaining the bearing of Christ's words; and therefore the Rev. properly renders, this he said (italics), making all meats clean. This
was the interpretation of Chrysostom, who says in his homily on Matthew: "But Mark says that he said these things making all meats pure." Canon Farrar refers to a
passage cited from Gregory Thaumaturgus: "And the Savior, who purifies all meats, says." This rendering is significant in the light of Peter's vision of the great sheet, and
of the words, " What God hath cleansed " (ejkaqa>rise), in which Peter probably realized for the first time the import of the Lord's words on this occasion. Canon
Farrar remarks: "It is doubtless due to the fact that St. Peter, the informant of St. Mark, in writing his Gospel, and as the sole ultimate authority for this vision in the Acts
is the source of both narratives, - that we owe the hitherto unnoticed circumstance that the two verbs, cleanse and profane (or defile), both in a peculiarly pregnant
sense, are the two most prominent words in the narrative of both events " (" Life and Work of Paul," i., 276-7).

21. Evil Thoughts (dialogismoi). Thoughts, those which are evil. So Rev., in margin. Thoughts that are evil. The word dialogismoi, thoughts, does not in itself convey a
bad sense; and hence the addition of adjectives denoting evil, as here and James 2:4. Radically, it carries the idea of discussion or debate, with an under-thought of
suspicion or doubt, either with one's own mind, as Luke 5:22; 6:8; or with another, Luke 9:46; Philippians 2:14; Romans 14:1.

22. Wickedness (ponhri>ai). Plural. Rev., wickednesses. From ponei~n, to toil. The adjective ponhro>v means, first, oppressed by toils; then in bad case or plight,
from which it runs into the sense of morally bad. This conception seems to have been associated by the high-born with the life of the lower, laboring, slavish class; just
as our word knave (like the German knabe from which it is derived) originally meant simply a boy or a servant-lad. As po>nov means hard, vigorous labor, battle for
instance, so the adjective ponhro>v, in a moral sense, indicates active wickedness. So Jeremy Taylor: "Aptness to do shrewd turns, to delight in mischiefs and
tragedies; a loving to trouble one's neighbor and do him ill offices." Ponhro>v, therefore, is dangerous, destructive. Satan is called oJ ponhro>v, the wicked one.
Kako>v, evil (see evil thoughts, verse 21), characterizes evil rather as defect: " That which is not such as, according to its nature, destination, and idea it might be or
ought to be" (Cremer). Hence of incapacity in war; of cowardice (kaki>a). Kako, the evil servant, in Matthew 24:48 is a servant wanting in proper fidelity and
diligence. Thus the thoughts are styled evil, as being that which, in their nature and purpose, they ought not to be. Matthew, however (Matthew 15:19), calls these
thoughts ponhroi>, the thoughts in action, taking shape in purpose. Both adjectives occur in Revelation 16:2.

Lasciviousness (ajse>lgeia). Derivation unknown. It includes lasciviousness, and may well mean that here; but is often used without this notion. In classical Greek it is
defined as violence, with spiteful treatment and audacity. As in this passage its exact meaning is not implied by its being classed with other kindred terms, it would seem
better to take it in as wide a sense as possible - that of lawless insolence and wanton caprice, and to render, with Trench, wantonness, since that word, as he remarks,
"stands in remarkable ethical connection with ajse>lgeia, and has the same duplicity of meaning" ("Synonyms of the New Testament"). At Romans 13:13 where
lasciviousness seems to be the probable meaning, from its association with chambering (koi>taiv), it is rendered wantonness in A.V. and Rev., as also at 2 Peter 2:18.

Evil eye (ojfqalmo). A malicious, mischief-working eye, with the meaning of positive, injurious activity. See on wickednesses.

Blasphemy (blasfhmi>a). The word does not necessarily imply blasphemy against God. It is used of reviling, calumny, evil-speaking in general. See Matthew 27:39;
Romans 3:8; 14:16; 1 Peter 4:4 etc. Hence Rev. renders railing.

Pride (uJperhfani>a). From uJpe>r, above, and fai>nesqai, to show one's self. The picture in the word is that of a man with his head held high above others. It is the sin
of an uplifted heart against God and man. Compare Proverbs 16:5; Romans 12:16 (mind not high things); 1 Timothy 3:6.

24. Went away. See on Mark 6:31. The entering into the house and the wish to be secluded are peculiar to Mark.

25. Daughter (quga>trion). Diminutive. Rev., little daughter. See on Mark 5:23.

26. Syro-Phoenician. Phoenician of Syria, as distinguished from a Libyo-Phoenician of North Africa, Libya being often used for Africa.

27. Let the children first be filled. Peculiar to Mark.

The dogs. Diminutive. See on Matthew 15:26.

28. Mark adds under the table.

The children's crumbs. See on Matthew 15:26. This would indicate that the little dogs were pet dogs of the children, their masters.

29, 30. Peculiar to Mark.
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Laid (beblhme>non). Lit., thrown. She had probably experienced some fearful convulsion when the demon departed. Compare Mark 9:22 of the demon which
possessed the boy: "It hath cast him, etc. (e]balen)." See also Mark 1:26; 9:26.
The children's crumbs. See on Matthew 15:26. This would indicate that the little dogs were pet dogs of the children, their masters.

29, 30. Peculiar to Mark.

Laid (beblhme>non). Lit., thrown. She had probably experienced some fearful convulsion when the demon departed. Compare Mark 9:22 of the demon which
possessed the boy: "It hath cast him, etc. (e]balen)." See also Mark 1:26; 9:26.

32-37. A narrative peculiar to Mark.

32. Deaf (kwfo). See on Matthew 9:32.

Had an impediment in his speech (mogila>lon). Mo>giv, with difficulty; la>lov, speaking. Not absolutely dumb. Compare he spake plain, verse 35.

33. Put (e]balen). Lit., threw: thrust.

35. Plain (ojrqw~v). Lit., rightly. So Wyc.

36. Charged (diestei>lato). The verb means, first, to separate; then to define or distinguish; and as that which is separated and distinguished is emphasized, to command
or straitly charge.

37. Astonished. See on Matthew 7:28.

To speak (lalei~n). See on Matthew 28:18. The emphasis is not on the matter, but on the fact of speech.

CHAPTER 8

2. I have compassion (splagcni>zomai). A peculiar verb, from spla>gcna, the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These
came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A.V. in the sense of tender mercy,
affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philippians 1:8; Philemon 1:7, 12, 20. The Rev. has properly rejected it in every such case, using it only in its
literal sense in the single passage, Acts 1:18.

They have been with me (prosme>nousin). Lit., they continue, as Rev.

3. Faint. See on Matthew 15:32. Wyc., fail.

Some of them came from far. Peculiar to Mark.

6. To sit down (ajnapesei~n). Lit., to recline.

Brake and gave. See on Mark 6:41.

8. Were filled. See on Matthew 5:6. Wyc., fulfilled. Tynd., sufficed.

9. Baskets. See on Matthew 14:20.

Four thousand. Matthew (15:38) here adds a detail which we should rather expect in Mark: beside women and children.

10. With his disciples. Peculiar to Mark.

11. Began. The beginnings of things seem to have a peculiar interest for Mark. See Mark 1:1, 45; 4:1; 5:17, 20; 6:2, 7, 34, 55.

Sign (shmei~on). See on Matthew 11:20. Wyc., token. As applied to the miracles of our Lord, this word emphasizes their ethical purport, as declaring that the
miraculous act points back of itself to the grace and power or divine character or authority of the doer.

12. Sighed deeply in his spirit. Peculiar to Mark.

There shall no sign be given (eij doqh>setai shmei~on). Lit., if a sign shall be given. The expression, is elliptical. It is a Hebrew idiom, and is really, at bottom, a form of
imprecation. If I do not thus or so, may some judgment overtake me. Compare Hebrews 3:11.

14. The one loaf is a detail given by Mark only.

22-26. Peculiar to Mark.

23. Took (ejpilabo>menov). Tynd., caught.

If he saw (ei] ti ble>peiv). Rev., more accurately, renders the direct question: Seest thou aught? The change of tenses is graphic. Asked (imperfect). Dost thou see
(present).

24. I see men as trees walking (following the reading, Ble>pw toupouv wJv de>ndra peripatou~ntav). The Rev. reads, following the amended text, I see men, for (o[ti)
I behold (oJrw~) them as trees, walking. He saw them dimly. They looked like trees, large and misshapen; but he knew they were men, for they were walking about.

25. Made him look up. The best texts omit, and substitute die>bleyen, he looked stedfastly. See on Matthew 7:5. Instead of vaguely staring, he fixed his eyes on
definite objects.

He saw (ejne>blepen). Imperfect tense. Continuous action. He saw and continued to see. Compare the aorist tense above: He looked stedfastly, fastened his eyes,
denoting the single act, the first exercise of his restored sight.
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Every man. Following the reading a[pantav. But the best texts read a[panta, all things. So Rev.

Clearly (thlaugw~v). From th~le, far, aujgh>, shining. The farthest things were clearly seen.
He saw (ejne>blepen). Imperfect tense. Continuous action. He saw and continued to see. Compare the aorist tense above: He looked stedfastly, fastened his eyes,
denoting the single act, the first exercise of his restored sight.

Every man. Following the reading a[pantav. But the best texts read a[panta, all things. So Rev.

Clearly (thlaugw~v). From th~le, far, aujgh>, shining. The farthest things were clearly seen.

29. He saith (ejphrw>ta). More correctly, he questioned or asked. So Rev. Mark omits the commendation of Peter. See Introduction.

On verses 31-33, compare notes on Matthew 16:21-28.

32. He spake the saying openly. Mark only. Not as a secret or mystery, as in his words about being lifted up, or building the temple in three days. Not ambiguously,
but explicitly. Wyc., plainly.

34. Jesus now pauses; for what he has to say now is to be said to all who follow him. Hence he calls the multitude with his disciples. Peculiar to Mark.

Will (qe>lei). Rev., would. See on Matthew 1:19. It is more than is wishful.

His cross. The pronoun aujtou~ his, is in an emphatic position.

35. And the gospel's. Peculiar to Mark.

36. Gain - lose. See on Matthew 16:26.

38. My words. Bengel remarks that one may confess Christ in general and yet be ashamed of this or that saying.

In this adulterous and sinful generation. Peculiar to Mark.

CHAPTER 9

Compare Matthew 17:1-13; Luke 9:28-36.

2. Transfigured. See on Matthew 17:2.

3. Shining (sti>lbonta). Rev., glistering. The word is used of a gleam from polished surfaces - arms, sleek horses, water in motion, the twinkling of the stars, lightning.

As no fuller, etc. Peculiar to Mark.

5. Answered. Though no question had been asked him: but the Lord's transfiguration was an appeal to him and he desired to respond.

7. Sore afraid. Wyc., aghast by dread.

Beloved son. Wyc., most dearworthy.

8. Suddenly (ejxa>pina). The Greek word only here in the New Testament.

9. Tell (dihgh>swntai). Mark's word is more graphic than Matthew's ei]phte. The word is from dia>, through, and hJge>omai, to lead the way. Hence to lead one
through a series of events: to narrate.

Questioning. Wyc., asking. Tynd., disputing.

14. The scribes. The particularizing of the scribes as the questioners, and verses 15, 16, are peculiar to Mark.

15. Were greatly amazed (ejxeqambh>qhsan). A word peculiar to Mark. See Introduction.

18. It taketh him (katala>bh|). Lit., seizeth hold of him. Our word catalepsy is derived from this.

Teareth (rJh>ssei). Rev., dasheth down, with rendeth in margin. The verb is a form of rJh>gnumi, to break. The form rJh>ssw is used in classical Greek of dancers
beating the ground, and of beating drums. Later, in the form rJa>ssein, a term of fighters: to fell, or knock down, which is the sense adopted by Rev.

Gnasheth with his teeth. Rev., grindeth. This and the pining away are peculiar to Mark.

19. Faithless (a]pistov). Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and such is Tyndale's translation. Wyc., out
of belief. Unbelieving would be better here. The Rev. retains this rendering of the A.V. at 1 Corinthians 7:14, 15; Titus 1:15; Revelation 21:8 and elsewhere.

20. Mark is more specific in his detail of the convulsion which seized the lad as he was coming to Jesus. He notes the convulsion as coming on at the demoniac's sight
of our Lord. "When he saw him, straightway the spirit," etc. Also his falling on the ground, wallowing and foaming. We might expect the detail of these symptoms in
Luke, the physician.

21-27. Peculiar to Mark. He gives the dialogue between Jesus and the boy's father, and relates the process of the cure in graphic detail.

22. Us. Very touching. The father identifies himself with the son's misery. Compare the Syro-Phoenician, who makes her daughter's case entirely her own: "Have mercy
on me " (Matthew 15:22).

23. If thou canst believe (tonh|). Lit., the if thou canst. The word believe is wanting in the best texts. It is difficult to explain to an English reader the force of the definite
article here. "It takes up substantially the word spoken by the father, and puts it with lively emphasis, without connecting it with the further construction, in order to link
 Copyright
its fulfilment(c)
                to2005-2009,    Infobase
                   the petitioner's        Media
                                    own faith"     Corp.We might paraphrase thus. Jesus said: "that if thou canst of thine - as regards that, all things are possible,"
                                               (Meyer).                                                                                                         Page 68   etc./ There
                                                                                                                                                                                536
is a play upon the words du>nh|, canst, and dunata, possible, which cannot be neatly rendered. "If thou canst - all things can be."
on me " (Matthew 15:22).

23. If thou canst believe (tonh|). Lit., the if thou canst. The word believe is wanting in the best texts. It is difficult to explain to an English reader the force of the definite
article here. "It takes up substantially the word spoken by the father, and puts it with lively emphasis, without connecting it with the further construction, in order to link
its fulfilment to the petitioner's own faith" (Meyer). We might paraphrase thus. Jesus said: "that if thou canst of thine - as regards that, all things are possible," etc. There
is a play upon the words du>nh|, canst, and dunata, possible, which cannot be neatly rendered. "If thou canst - all things can be."

24. Cried out and said (kra>xav_e]legen). The former denoting the inarticulate cry, the ejaculation, followed by the words, "Lord, I believe," etc.

30. Passed through (pareporeu>onto). Lit., passed along (para>). Not tarrying. Bengel says, "not through the cities, but past them."

31. He taught (ejdi>dasken). The Rev. would have done better to give the force of the imperfect here: He was teaching. He sought seclusion because he was engaged
for the time in instructing. The teaching was the continuation of the "began to teach " (Mark 8:31).

Is delivered. The present tense is graphic. The future is realized by the Lord as already present. See on Matthew 26:2.

33-35. Peculiar to Mark.

36. Servant (dia>konov). Rev., minister. Probably from diw>kw, to pursue; to be the follower of a person; to attach one's self to him. As distinguished from other
words in the New Testament meaning servant, this represents the servant in his activity; while dou~lov, slave, represents him in his condition or relation as a bondman.
A dia>konov may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philippians 1:1; 1 Timothy 3:8,12. The word is
often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2 and elsewhere. Mark uses dou~lov in
Mark 10:44.

33. Let (e]sthsen). Wyc. renders ordained.

When he had taken him in his arms (ejnagkalisa>menov). The verb is found only in Mark, and only he records this detail.

37. In my name. Lit., "upon (ejpi) my name." See on Matthew 18:5.

38. In thy name. John's conscience is awakened by the Lord's words. They had not received the man who cast out devils in Christ's name.

42. Millstone. Rev., great millstone. See on Matthew 18:6. Wyc., millstone of asses. Note the graphic present and perfect tenses; the millstone is hanged, and he hath
been cast.

43. Hell. See on Matthew 5:22.

47. With one eye (mono>fqalmon). Lit., one-eyed. One of Mark's words which is branded as slang. Wyc. oddly renders goggle-eyed.

50. Have lost its saltness (a]nalon ge>nhtai). Lit., may have become saltless. Compare on Matthew 5:13.

Will ye season (ajrtu>sete). Lit., will ye restore. Compare Colossians 4:5.

CHAPTER 10

2. Tempting. See on Matthew 6:13.

4. Bill (bibli>on). See on Matthew 19:7. Diminutive. Lit., a little book; Lat., libellus, from which comes our word libel, a written accusation. Accordingly Wyc. has a
libel of forsaking, and Tynd. a testimonial of her divorcement.

7. Shall cleave. See on Matthew 19:5. Tynd., bide by.

8. Shall be one flesh (e]sontai eijv sa>rka mi>an). Lit., "shall be unto one flesh." The preposition expresses more graphically than the A.V. the becoming of one from
two. So Rev., shall become.

9. What. Regarding the two as one.

13. They brought (prose>feron). Imperfect tense; they were bringing, as he went on his way. Similarly, were rebuking, as they were successively brought.

16. Took them in his arms. See on Mark 9:86.

Put his hands upon them and blessed them. The best texts read kateulo>gei, tiqei, blessed them, laying his hands upon them; including the laying on of hands in the
blessing. The compound rendered blessed occurs only here in the New Testament. It is stronger than the simple form, and expresses the earnestness of Christ's interest.
Alford renders fervently blessed.

17. Running and kneeled. Two details peculiar to Mark.

18. Why callest thou, etc. Compare Matthew 19:17. The renderings of the A.V. and Rev. here are correct. There is no change of reading as in Matthew, where the
text was altered to conform it to Mark and Luke.

22. He was sad (stugna>sav). Applied to the sky in Matthew 16:3; lowering. The word paints forcibly the gloom which clouded his face.

25. Needle (rJafi>dov). A word stigmatized by the grammarians as unclassical. One of them (Phrynichus) says, "As for rJafi>v, nobody would know what it is."
Matthew also uses it. See on Matthew 19:24. Luke uses, belo>nhv, the surgical needle. See on Luke 18:25.

30. Houses, etc. These details are peculiar to Mark. Note especially with persecutions, and see Introduction. With beautiful delicacy the Lord omits wives; so that
Julian's scoff that the Christian has the promise of a hundred wives is without foundation.
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32. Were amazed. The sudden awe which fell on the disciples is noted by Mark only.
Matthew also uses it. See on Matthew 19:24. Luke uses, belo>nhv, the surgical needle. See on Luke 18:25.

30. Houses, etc. These details are peculiar to Mark. Note especially with persecutions, and see Introduction. With beautiful delicacy the Lord omits wives; so that
Julian's scoff that the Christian has the promise of a hundred wives is without foundation.

32. Were amazed. The sudden awe which fell on the disciples is noted by Mark only.

42. Which are accounted to rule. Wyc., that seem to have princehead on folks.

43. Minister. See on 9:35.

45. For many (ajnti). For, in the sense of over against, instead of; not on behalf of.

46. Son of Timaeus. Mark, as usual, is particular about names.

Blind. Diseases of the eye are very common in the East. Thomson says of Ramleh, "The ash-heaps are extremely mischievous; on the occurrence of the slightest wind
the air is filled with a fine, pungent dust, which is very injurious to the eyes. I once walked the streets counting all that were either blind or had defective eyes, and it
amounted to about one-half the male population. The women I could not count, for they are rigidly veiled" ("Land and Book "). Palgrave says that ophthalmia is
fearfully prevalent, especially among children. "It would be no exaggeration to say that one adult out of every five has his eves more or less damaged by the
consequences of this disease" ("Central and Eastern Arabia").

Beggar. See on Matthew 5:3.

49, 50. Peculiar to Mark, and adding greatly to the vividness of the narrative.

50. Rose (ajnasta). The best texts read ajnaph>dhsav, leaped up, or, as Rev., sprang up.

CHAPTER 11

2. Colt. Only Matthew adds the ass. Mark and Luke have colt only.

4. In a place where two ways met (ejpidou). ]Amfodon is literally any road which leads round (ajmfi>) a place or a block of buildings. Hence the winding way. The
word occurs only here in the New Testament. Rev., in the open street, which in an Eastern town is usually crooked. Perhaps, by contrast with the usual crookedness,
the street in Damascus where Paul lodged was called Straight (Acts 9:11). "It is a topographical note," says Dr. Morison, "that could only be given by an eye-witness."
The detail of verse 4 is peculiar to Mark. According to Luke (22:8), Peter was one of those sent, and his stamp is probably on the narrative.

8. In the way. Both Matthew and Luke have ejn, in; but Mark, eijv, into. They threw their garments into the way and spread them there.

Branches. Matthew, Mark, and John use each a different word for branches. Matthew, kla>douv, from kla>w, to break; hence a young slip or shoot, such as is
broken off for grafting - a twig, as related to a branch. Mark, stiba>dav, from stei>bw, to tread or beat down; hence a mass of straw, rushes, or leaves beaten together
or strewed loose, so as to form a bed or a carpeted way. A litter of branches and leaves cut from the fields (only Mark) near by. John, bai>`a, strictly palm-branches,
the feathery fronds forming the tufted crown of the tree.

Hosanna. Meaning, O save!

11. When he had looked round. Peculiar to Mark. As the master of the house, inspecting. "A look serious, sorrowful, judicial " (Meyer). Compare Mark 3:5, 34.

13. Afar off. Peculiar to Mark.

Having leaves. An unusual thing at that early season.

If haply (eij a]ra). If, such being the case, i.e., the tree having leaves - he might find fruit, which, in the fig, precedes the leaf. Mark alone adds, "for the time of figs was
not yet."

14. His disciples heard it. Peculiar to Mark.

15. Money-changers (kollubistw~n). Another unclassical word, but used also by Matthew. "Such words as these might naturally find their place in the mongrel Greek
of the slaves and freedmen who formed the first congregations of the church in Rome" (Ezra Abbott, Art. " Gospels," in Encyclopedia Britannica). See on Matthew
21:12.

16. Vessel (skeu~ov). See on Matthew 12:29; Mark 3:27.

Temple (iJerou~). See on Matthew 4:5. The temple enclosure, not the nao>v, or sanctuary. People would be tempted to carry vessels, etc., through this, in order to
save a long circuit. The court of the Gentiles, moreover, was not regarded by the Jews as entitled to the respect due to the other part of the enclosure. This our Lord
rebukes.

17. Of all nations. Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations (pa~sin toi~v e]qnesin).

Thieves (lh|stw~n). Rev., correctly, robbers. See on Matthew 21:13; 26:55; John 10:1, 8. From lhi>v or lei>a, booty. In classical usage mostly of cattle. The robber,
conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the kle>pthv, or thief who purloins or pilfers
whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveler to Jericho, in Christ's parable (Luke 10:30), fell among
robbers, not thieves

19. When evening was come (o[tan). Lit., whenever evening came on; not on the evening of the purging of the temple merely, but each day at evening.

20-24. All the details are peculiar to Mark. Compare Matthew 21:20-22.

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24. Receive (ejla>bete). More lit., received. Rev., have received.
19. When evening was come (o[tan). Lit., whenever evening came on; not on the evening of the purging of the temple merely, but each day at evening.

20-24. All the details are peculiar to Mark. Compare Matthew 21:20-22.

23. Shall come to pass (gi>netai). Rather cometh to pass, as Rev.

24. Receive (ejla>bete). More lit., received. Rev., have received.

25. Trespasses. See on Matthew 6:14

27. Walking. An addition of Mark.

CHAPTER 12

1-11. Compare Matthew 21:33-46.

1. Wine fat (uJpolh>nion). Rev., wine-press. Only here in New Testament. The wine-press was constructed in the side of a sloping rock, in which a trough was
excavated, which was the wine press proper. Underneath this was dug another trough, with openings communicating with the trough above, into which the juice ran
from the press. This was called by the Romans lacus, or the lake. The word here used for the whole structure strictly means this trough underneath (uJpo>) the press
(lhno>v). This is the explanation of Wyc.'s translation, dalf (delved), a lake.

Went into a far country (ajpedh>mhsen). But this is too strong. The word means simply went abroad. So Wyc., went forth in pilgrimage; and Tynd., into a strange
country. Rev., another country. See on Matthew 25:14.

Of the fruits. Or, literally, from (ajpo) the fruits, showing that the rent was to be paid in kind.

6. Therefore. The best texts omit.

Last. Mark only.

7. Those husbandmen. Lit., they the husbandmen. Wyc., tenants.

10. Scripture (grafh). A passage of scripture: hence frequently this scripture; another scripture; the same scripture. Luke 4:21; John 19:37; Acts 1:16.

11. The Lord's doing (paraou). Lit., from the Lord.

13-17. Compare Matthew 22:15-22.

13. Catch (ajgreu>swsin). From a]gra, hunting, the chase. Hence the picture in the word is that of hunting, while that in Matthew's word, pagideu>swsin, is that of
catching in a trap. See on Matthew 22:15.

14. Tribute. See on Matthew 22:19.

Person (pro>swpon). Lit., face.

Shall we give, etc. A touch peculiar to Mark.

15. Penny. See on Matthew 20:2.

16. Image and superscription. See on Matthew 22:20.

17. They marvelled (ejxeqau>mazon). The preposition ejx, out of, indicates great astonishment. They marvelled out of measure. Hence Rev., marvelled greatly. The
A.V. follows another reading, with the simple verb ejqau>mazon. The imperfect denotes continuance: they stood wondering.

18. Who (oi[tinev). This pronoun marks the Sadducees as a class: of that party characterized by their denial of the resurrection.

Asked (ejphrw>twn). Stronger. They questioned.

24. Therefore (dia). A rendering which obscures the meaning. The words point forward to the next two clauses. The reason of your error is your ignorance of the
scriptures and the power of God. Hence Rev., correctly, Is it not for this cause that ye err?

Err (plana~sqe). Lit., wander out of the way. Compare Latin errare. Of the wandering sheep, Matthew 18:12; 1 Peter 2:25. Of the martyrs wandering in the deserts,
Hebrews 11:38. Often rendered in the New Testament deceive. See Mark 13:5, 6. Compare ajste>rev planh~tai, wandering stars (Jude 1:13), from which our word
planet.

26. How in the bush God spake. An utterly wrong rendering. In the bush (ejpitou), refers to a particular section in the Pentateuch, Exodus 3:2-6. The Jews were
accustomed to designate portions of scripture by the most noteworthy thing contained in them. Therefore Rev., rightly, in the place concerning the bush. Wyc., in the
book of Moses on the bush. The article refers to it as something familiar. Compare Romans 11:2ejn jHli>a|; i.e., in the section of scripture which tells of Elijah. There,
however, the Rev. retains the A.V. of Elijah, and puts in in the margin.

27. Ye do greatly err. An emphatic close, peculiar to Mark.

28. Well (kalw~v). Lit., beautifully, finely, admirably.

What (poi>a). Rather, of what nature.

30. With all thy heart (ejx o[lhv th~v kardi>av sou). Lit., out of thy whole heart. The heart, not only as the seat of the affections, but as the center of our complex being
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Soul (yuch~v). The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as
What (poi>a). Rather, of what nature.

30. With all thy heart (ejx o[lhv th~v kardi>av sou). Lit., out of thy whole heart. The heart, not only as the seat of the affections, but as the center of our complex being
- physical, moral, spiritual, and intellectual.

Soul (yuch~v). The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as
an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes "life in the distinctness of individual
existence" (Cremer). See farther on yuciko>v, spiritual, 1 Corinthians 15:44.

Mind (dianoi>av). The faculty of thought: understanding, especially the moral understanding.

31. Neighbor. See on Matthew 5:43.

32-34. Peculiar to Mark.

32. Well, Master, thou hast said the truth; for there is one God. All the best texts omit God.

Well (kalw~v). Exclamatory, as one says good! on hearing something which he approves.

The truth (ejp' ajlhqei>av). Incorrect. The phrase is adverbial; of a truth, in truth, truthfully, and qualifies the succeeding verb, thou hast said.

For (o[ti). The A.V. begins a new and explanatory sentence with this word; but it is better with Rev. to translate that, and make the whole sentence continuous: Thou
hast truthfully said that he is one.

33. Understanding (sune>sewv). A different word from that in verse 30. From suni>hmi, to send or bring together. Hence su>nesiv is a union or bringing together of the
mind with an object, and so used to denote the faculty of quick comprehension, intelligence, sagacity. Compare on sunetw~n, the prudent, Matthew 11:25

34. Discreetly (nounecw~v). From nou~v, mind, and e]cw, to have. Having his mind in possession: "having his wits about him." The word occurs only here in the New
Testament.

37. The common people (oJ polu). Not indicating a social distinction, but the great mass of the people: the crowd at large.

38. Desire (qe>lontwn). See on Matthew 1:19.

39. Uppermost rooms (prwtoklisi>av). More correctly, the chief couches. So Rev., chief places.

40. Widows' houses. People often left their whole fortune to the temple, and a good deal of the temple-money went, in the end, to the Scribes and Pharisees. The
Scribes were universally employed in making wills and conveyances of property. They may have abused their influence with widows.

41. The treasury. In the Court of the Women, which covered a space of two hundred feet square. All round it ran a colonnade, and within it, against the wall, were the
thirteen chests or "trumpets" for charitable contributions. These chests were narrow at the mouth and wide at the bottom, shaped like trumpets, whence their name.
Their specific objects were carefully marked on them. Nine were for the receipt of what was legally due by worshippers, the other four for strictly voluntary gifts. See
Edersheim, "The Temple."

Beheld (ejqew>rei). Observed thoughtfully.

Cast. Note the graphic present tense: are casting.

Money (calko). Lit., copper, which most of the people gave.

Cast in (e]ballon). Imperfect tense: were casting in as he looked.

Much (polla>). Lit., many things; possibly many pieces of current copper coin.

42. A certain (mi>a). Not a good translation. Lit., one as distinguished from the many rich. Better, simply the indefinite article, as Rev.

Poor (ptwch). See on Matthew 5:3.

Mites (lepta). From lepto>v, peeled, husked; and thence thin or fine. Therefore of a very small or thin coin.

Farthing (kodra>nthv). A Latin word, quadrans, or a quarter of a Roman as; quadrans meaning a forth, as farthing is fourthing.

43. This poor widow (hJ ch>ra au[th hJ ptwch). The Greek order is very suggestive, forming a kind of climax: this widow, the poor one, or and she poor.

CHAPTER 13

1. Stones. The spring-stones of the arches of the bridge which spanned the valley of Tyropoeon (the cheese-makers), and connected the ancient city of David with the
royal porch of the temple, measured twenty-four feet in length by six in thickness. Yet these were by no means the largest in the masonry of the temple. Both at the
southeastern and southwestern angles stones have been found measuring from twenty to forty feet long, and weighing above one hundred tons (Edersheim, "Temple").

2. Thrown down (kataluqh|~). Rather, loosened down. A very graphic word, implying gradual demolition.

3. Note the particularity of detail in Mark. He adds, over against the temple, and the names of the four who asked the question. With the following discourse compare
Matthew 24.

6. In my name (ejpi>). Lit., upon. Basing their claims on the use of my name.
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7. Rumors of wars. Wyc., opinions of battles. Such as would be a cause of terror to the Hebrew Christians; as the three threats of war against the Jews by Caligula,
Claudius, and Nero. There were serious disturbances at Alexandria, A.D. 38, in which the Jews were the especial objects of persecution; at Seleucia about the same
time, in which more than fifty thousand Jews were killed; and at Jamnia, near Joppa.
Matthew 24.

6. In my name (ejpi>). Lit., upon. Basing their claims on the use of my name.

7. Rumors of wars. Wyc., opinions of battles. Such as would be a cause of terror to the Hebrew Christians; as the three threats of war against the Jews by Caligula,
Claudius, and Nero. There were serious disturbances at Alexandria, A.D. 38, in which the Jews were the especial objects of persecution; at Seleucia about the same
time, in which more than fifty thousand Jews were killed; and at Jamnia, near Joppa.

Troubled (qroei~sqe). Qroe>w is, literally, to cry aloud.

Earthquakes. Between the prophecy and the destruction of Jerusalem (A.D. 70) occurred: A great earthquake in Crete, A.D. 46 or 47: at Rome, on the day on which
Nero entered his majority, A.D. 51: at Apameia, in Phrygia, A.D. 53; "on account of which," says Tacitus, "they were exempted from tribute for five years:" at
Laodicea, in Phrygia, A.D. 60: in Campania, A.D. 63, by which, according to Tacitus, the city of Pompeii was largely destroyed.

Famines. During the reign of Claudius, A.D. 41-54, four famines are recorded: One at Rome, A.D. 41, 42; one in Judaea, A.D. 44; one in Greece, A.D. 50; and again
at Rome, A.D. 52, when the people rose in rebellion and threatened the life of the emperor. Tacitus says that it was accompanied by frequent earthquakes, which
levelled houses. The famine in Judaea was probably the one prophesied by Agabus, Acts 11:28. Of the year 65 A.D., Tacitus says: "This year, disgraced by so many
deeds of horror, was further distinguished by the gods with storms and sicknesses. Campania was devastated by a hurricane which overthrew buildings, trees, and the
fruits of the soil in every direction, even to the gates of the city, within which a pestilence thinned all ranks of the population, with no atmospheric disturbance that the
eye could trace. The houses were choked with dead, the roads with funerals: neither sex nor age escaped. Slaves and freemen perished equally amid the wailings of
their wives and children, who were often hurried to the pyre by which they had sat in tears, and consumed together with them. The deaths of knights and senators,
promiscuous as they were, deserved the less to be lamented, inasmuch as, falling by the common lot of mortality, they seemed to anticipate the prince's cruelty
" ("Annals," xvi., 10-13).

9. Sorrows (wjdi>nwn). Rev., rightly, travail; for the word is used especially of birth-throes.

Shall ye be beaten (darh>sesqe). The verb literally means to skin or flay, and by a slang usage, like our phrase to tan or hide, comes to mean to cudgel or beat.

11. They lead (a]gwsin). Present subjunctive; better perhaps, may be leading. While you are going along in custody to the judgment-seat, do not be worrying about
your defences.

Take no thought beforehand (mh). See on Matthew 6:25.

14. Abomination. See on Matthew 24:15.

15. Housetop. See on Matthew 24:17.

19. The creation which God created. Note the peculiar amplification, and compare verse 20, the elect or chosen whom he chose.

20. Shortened. See on Matthew 24:22.

22. Shall shew (dw>sousin). Lit., shall give. A few editors, however, read poih>sousin, shall make or do.

24. Light (fe>ggov). The word is used in the New Testament wherever the light of the moon is referred to. Compare Matthew 24:29 the only other instance. It occurs
also in Luke 11:33 but meaning the light-of a lamp.

25. The stars of heaven shall fall. A rendering which falls very far short of the graphic original: oiJ ajste>rev e]sontai ejk tou~ oujranou~ pi>ptontev: the stars shall be
falling from heaven. So Rev., thus giving the sense of continuousness, as of a shower of falling stars.

27. From the uttermost part of the earth to the uttermost part of heaven (ajp' a]krou gh~v e[wv a]krou oujranou~). From the outermost border of the earth, conceived
as a flat surface, to where the outermost border of the heaven sets a limit to the earth. Compare Matthew 24:31. Mark's expression is more poetical.

28. Parable. See on Matthew 24:32.

Branch. See on Mark 11:8.

29. Come to pass (gino>mena). The present participle, and therefore better as Rev., coming to pass; in process of fulfilment.

33. Watch (ajgrupnei~te). The word is derived from ajgreu>w, to hunt, and u[pnov, sleep. The picture is of one in pursuit of sleep, and therefore wakeful, restless.
Wyc.'s rendering of the whole passage is striking: See! wake ye and pray ye!

34. A man taking a far journey (a]nqrwpov ajpo>dhmov). The A.V. is incorrect, since the idea is not that of a man about to go, as Matthew 25:14; but of one already
gone. So Wyc., gone far in pilgrimage; and Tynd., which is gone into a strange country. The two words form one notion - a man abroad. Rev., sojourning in another
country.

35. Watch (grhgorei~te). A different word from that in verse 33. See also verse 34. The picture in this word is that of a sleeping man rousing himself. While the other
word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare Matthew 14:38; Luke 12:37; 1 Peter 5:8. The apostles are thus compared with
the doorkeepers, verse 34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards
had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare Revelation
16:15: "Blessed is he that watcheth and keepeth his garments." The preparations for the morning service required all to be early astir. The superintending priest might
knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. "Sometimes he came at
the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him" (Edersheim, "The Temple").

37. Watch. The closing and summary word is the stronger word of verse 35: Be awake and on guard.

CHAPTER 14

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Sought (ejzh>toun). Imperfect tense: were all this while seeking.
37. Watch. The closing and summary word is the stronger word of verse 35: Be awake and on guard.

CHAPTER 14

1. The feast of the passover and the unleavened bread (tosca kai). Lit., the passover and the unleavened. It was really one and the same festival.

Sought (ejzh>toun). Imperfect tense: were all this while seeking.

3-9. Compare Matthew 26:6-13.

3. Alabaster box. See on Matthew 26:7.

Spikenard (na>rdou pistikh~v). The meaning of pistikh~v is greatly disputed. The best authorities define it genuine or unadulterated: pure nard.

Brake. Possibly by striking the brittle neck of the flask. This detail is peculiar to Mark.

4. To what purpose, etc. See on Matthew 26:8.

5. Murmured (ejnebrimw~nto). See on Mark 1:43.

6. Good. See on Matthew 26:10.

7. And whensoever ye will, etc. Note Mark's amplification.

8. She hath done what she could (o[ e]scen ejpoi>hsen). Lit., what she had she did. Peculiar to Mark.

She is come aforehand to anoint (proe>laben muri>sai). Lit., she anticipated to anoint. Rev., hath anointed beforehand. The verb muri>zw is found only here.

11. Money. See on Matthew 26:15.

He sought (ejzh>tei). Imperfect tense. He kept seeking: busied himself continuously from that time.

Conveniently (eujkai>rwv). Might find a good opportunity (kairo>v).

13. A man. A slave probably, whose business it was to draw water. See Deuteronomy 19:11.

Pitcher. Of earthenware: kera>mion from ke>ramov potter's clay.

14. My guest-chamber (kata>luma> mou). Luke 22:11. The word is not classical, and as used by an oriental signifies a khan or caravanserai. Hence inn at Luke 2:7.
My chamber. It was a common practice that more than one company partook of the paschal supper in the same apartment; but Christ will have his chamber for himself
and his disciples alone.

15. And he (aujto). The Greek is more emphatic. "He will himself show you." So Rev. Probably the owner of the house was a disciple.

Furnished (ejstrwme>non). Lit., strewed with carpets, and with couches properly spread.

20. Dish (trubli>on). See on Matthew 26:23.

23. The cup. The wine was the ordinary one of the country, only red. It was mixed with water, generally in the proportion of one part to two of water.

24. Covenant. See on Matthew 26:28.

Is shed (tomenon). Lit., is being shed. This present participle is significant. To the Lord's mind the sacrifice is already being offered.

25. New. See on Matthew 26:29.

26. Sung an hymn. See on Matthew 26:30.

28. Go before. See on Matthew 26:32.

30. Cock crow. See on Matthew 26:34. Mark alone adds twice.

Deny (ajparnh>sh|). The compound verb signifies utterly deny.

31. I will not deny (ouj mh> se ajparnh>somai). The double negative with the future forms the strongest possible assertion.

32. Gethsemane. See on Matthew 26:36.

33. To be sore amazed (ejkqambei~sqai). A word peculiar to Mark. Compare Mark 9:15; 16:5, 6.

35. Prayed (proshu>ceto). Imperfect tense: began to pray.

40. Heavy (katabaruno>menoi). Lit., weighed down: very heavy.

41. It is enough (ajpe>cei). Peculiar to Mark. In this impersonal sense the word occurs nowhere else in the New Testament. Expositors are utterly at sea as to its
meaning.

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44. Token (su>sshmon). A later Greek compound used only by Mark in this passage. Compare shmei~on, Matthew 26:48. The su>n, with, gives the force of mutual
41. It is enough (ajpe>cei). Peculiar to Mark. In this impersonal sense the word occurs nowhere else in the New Testament. Expositors are utterly at sea as to its
meaning.

43. One of the twelve. See on Matthew 26:47; as also on multitude.

44. Token (su>sshmon). A later Greek compound used only by Mark in this passage. Compare shmei~on, Matthew 26:48. The su>n, with, gives the force of mutual
token: a concerted signal.

45. Kissed. See on Matthew 26:49.

47. The servant. See on Matthew 26:51.

Ear (wjta>rion). A word found only here and at John 18:10. See on Matthew 26:51.

48. A thief. Rev., better, robber. See on Matthew 26:55 and Mark 11:17.

51, 52. The incident is related by Mark only. There is no means of knowing who the youth may have been. Conjecture has named Mark himself, John, James the Just,
Lazarus, the brother of Martha and Mary, and St. Paul!

51. Linen cloth (sindo>na). The probable derivation is from jIndo>v, an Indian: India being the source from which came this fine fabric used for wrapping dead bodies,
and in which Christ's body was enveloped. See Matthew 27:59; Mark 15:46; Luke 23:53.

54. Palace (aujlh). Rather, court, as Rev., the quadrangle round which the chambers were built. See on Matthew 26:3.

Sat with (h+n sugkaqh>menov). The verb With the participle denoting continuousness. What occurred after occurred while he was sitting. So Rev.

Servants. Rev., officers. See on Matthew 5:25.

At the fire (pro). Fw~v is never used of the fire itself, but of the light of the fire; and this is the point to which the evangelist directs attention: that the firelight, Shining on
Peter's face, Called forth the challenge of the maid (verse 66).

56. Their witness agreed not. Peculiar to Mark. Lit., their testimonies were not equal. Hence the difficulty of fulfilling the requirement of the law, which demanded two
witnesses. See Deuteronomy 27:6; and compare Matthew 28:16; 1 Timothy 5:19; Hebrews 10:28.

58. Made with hands. Mark adds this detail; also made without hands, and the following sentence.

62. I am. See on Matthew 26:64.

64. Guilty of death. See on Matthew 26:66.

65. Buffet. See on Matthew 26:67.

Palms of their hands (rJapi>smasin). An unclassical word, but used also by John (19:3). The word means blows.

Did strike. Following the old reading, e]ballon. The Correct reading is e]labon, received. So Rev. Received him into custody.

66. Beneath. In relation to the chambers round the court above.

68. Porch (proau>lion). Only here in New Testament. The vestibule, extending from the outside gate to the court.

71. Curse (ajnaqemati>zein). Compare on Matthew 26:74; where the word is kataqemati>zein, to call down (kata) curses on himself if he were not telling the truth.
The words are Synonymous.

72. When he thought thereon (ejpibalw). From ejpi>, upon, and, ba>llw, to throw. When he threw his thought upon it.

CHAPTER 15

Compare verses 1-5 with Matthew 27:1, 2, 11-14.

7. Them that had made insurrection with him (sustasiastw~n). Fellow-rioters. But the better texts read stasiastw~n, rioters, omitting the su>n with (fellow): and the Rev.
accordingly omits with him.

Who (oi[tinev). Denoting a class of criminals.

The insurrection. Note the article: the insurrection for which Barabbas and his fellows had been imprisoned.

8. Crying aloud (ajnaboh>sav). But the best texts read ajnaba, having gone up. So Rev., went up.

Ever (ajei). Omitted by the best texts.

11. Moved (ajne>seisan). A feeble translation. Sei>w is to shake. Hence seismo>v, an earthquake. See on Matthew 13:8. Better as Rev., stirred up. Wyc., The
bishops stirred the company of people.

15. To content (to). Lit., to do the sufficient thing. Compare the popular phrase, Do the right thing. A Latinism, and used by Mark only. Wyc., to do enough to the
people.

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people passing through the vestibule into this quadrangle found themselves in the Pretorium.
15. To content (to). Lit., to do the sufficient thing. Compare the popular phrase, Do the right thing. A Latinism, and used by Mark only. Wyc., to do enough to the
people.

16. Into the hall called Pretorium. Mark, as usual, amplifies. Matthew has simply the Pretorium. The courtyard, surrounded by the buildings of the Pretorium, so that the
people passing through the vestibule into this quadrangle found themselves in the Pretorium.

Band (spei~ran). Originally anything wound or wrapped round; as a ball, the coils of a snake, a knot or curl in wood. Hence a body of men-at-arms. The same idea is
at the bottom of the Latin manipulus, which is sometimes (as by Josephus) used to translate spei~ra. Manipulus was originally a bundle or handful. The ancient Romans
adopted a pole with a handful of hay or straw twisted about it as the standard of a company of soldiers; hence a certain number or body of soldiers under one standard
was called manipulus.

17. Purple. See on Matthew 27:28. Matthew adds the word for soldier's cloak. Mark has simply purple.

21. Compel. Better impress, as Rev. in margin. See on Matthew 5:41. Note the accuracy in designating Simon.

22. Golgotha. See on Matthew 27:33.

23. They gave (ejdi>doun). The imperfect tense is used in the same sense as in Matthew 3:14 (Rev.), "John would have hindered." They were for giving; attempted to
give. So Rev., excellently, offered.

Wine mingled with myrrh (ejsmurnisme>non oi+non). Lit., myrrhed wine. See on Matthew 27:34.

24. What each should take (ti>v ti> a]rh|). Lit., who should take what. An addition of Mark.

26. The superscription of his accusation. Matthew, simply accusation; Luke, superscription; John, title. See on Matthew 27:37.

27. Thieves. Rev., robbers. See on Matthew 27:38.

29. Ah! (ouja). The Latin vah!

Destroyest. The same word as at Mark 13:2.

32. The Christ. See on Matthew 2:1. Referring to the confession before the high-priest (Mark 14:62).

King of Israel. Referring to the confession before Pilate (Mark 15:2).

36. Vinegar. See on Matthew 27:48.

38. The veil. See on Matthew 27:51.

39. Son of God. Not the Son of God, which Rev. has retained, but a son of God. To the centurion Christ was a hero or demigod. See on Matthew 27:54.

40. Magdalene. See on Matthew 27:56.

41. Followed - ministered (hjkolou>qoun_dihko>noun). Both imperfects: were in the habit, accustomed to.

42. Even. See on Matthew 27:57.

The day before the Sabbath (prosa>bbaton). The fore Sabbath. Peculiar to Mark, and only here.

43. Joseph of Arimathaea ( jIwshav). Lit., Joseph, he from Arimathaea: the article indicating a man well known.

Honorable (eujsch>mwn). Compounded of eu+, well, and sch~ma, form, shape, figure. On the latter word, see on Matthew 17:2. In its earlier use this adjective
would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing ("Republic," 413). Later, it came to be used in the sense of
noble; honorable in rank. See Acts 13:50; 17:12.

Counsellor. A member of the Sanhedrim, as appears from Luke 23:51.

Went in boldly (tolmh>sav eijsh~lqen). Lit., having dared went in. Daring all possible consequences.

44. Wondered. This query and the asking the centurion are peculiar to Mark.

45. Body (ptw~ma). Better, Rev., corpse; as the word is used only of a dead body. See on Matthew 24:28.

46. Stone. See on Matthew 27:60.

47. Beheld (ejqew>roun). Imperfect tense. Were looking on meanwhile. The verb also implies steady and careful contemplation. They took careful note.

CHAPTER 16

2. At the rising of the sun (ajnatei>lantov tou~ hJli>ou). More correctly, as Rev., when the sun was risen.

3. Peculiar to Mark.

5. Affrighted. See Mark 9:15 and Introduction. Rev., better, amazed. It was wonder rather than fright.

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Astonishment (e]kstasiv). See on Mark 5:42.
3. Peculiar to Mark.

5. Affrighted. See Mark 9:15 and Introduction. Rev., better, amazed. It was wonder rather than fright.

8. Quickly. Omitted by best texts.

Astonishment (e]kstasiv). See on Mark 5:42.

Afraid (ejfobou~nto). The wonder merges into fear.

By a large number of the ablest modern critics the remainder of this chapter is held to be from some other hand than Mark's. It is omitted from the two oldest
manuscripts.

9. The first day of the week (prw>th| sabba>tou). A phrase which Mark does not use. In verse 2 of this chapter it is mia~v sabba>twn.

Out of whom he had cast seven devils. With Mark's well-known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the
three previous allusions to Mary (Mark 15:40, 47; 16:1).

Out of whom (ajf' h=v). An unusual expression. Mark habitually uses the preposition ejk in this connection (Mark 1:25, 26; 5:8; 7:26, 29; 9:25). Moreover, ajpo, from,
is used with ejkba>llein, cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, par' h=v.

10. She (ejkei>nh). An absolute use of the pronoun unexampled in Mark. See also verses 11,13. It would imply an emphasis which is not intended. Compare Mark
4:11; 12:4, 5, 7; 14:21.

Went (poreuqei~sa). So in verses 12,15. Went, go. This verb for to go occurs nowhere else in this Gospel except in compounds.

Them that had been with him (toi~v met' aujto~u genome>noiv). A circumlocution foreign to the Gospels.

12. After these things (meta> tau~ta). An expression never used by Mark.

Another form (eJte>ra| morfh|~). More correctly, a different form.

14. Afterward (u[steron). Not found elsewhere in Mark Often in Matthew.

15. To every creature (pa>sh| th|~~ kti>sei). Rightly, as Rev., to the whole creation.

16. Shall be damned (katakriqh>setai). A most unfortunate rendering. The word is a judicial term, and, as Dr. Morison truthfully says, "determines, by itself, nothing at
all concerning the nature, degree, or extent of the penalty to be endured." See on the kindred noun, kri~ma, judgment, rendered by A.V. damnation, 1 Corinthians
11:29. Rev., rightly, condemned.

17. Shall follow (parakolouqh>sei). The preposition para>, alongside of, gives the sense of accompany.

18. The sick (ajrrw>stouv). See on Mark 6:5.

20. Following (ejpakolouqou>ntwn). Following closely: force of ejpi>. Both this and the word for follow, in verse 17, are foreign to Mark's diction, though he
frequently uses the simple verb.

A manuscript of the eighth or ninth century, known as L, has, at the close of verse 8, these words: "In some instances there is added as follows." Then we read: "But all
the things enjoined they announced without delay to those who were around Peter (i.e., to Peter and those who were with him). And afterward Jesus himself, from the
east unto the west, sent forth through them the sacred and incorruptible message of eternal salvation."

The subject of the last twelve verses of this Gospel may be found critically discussed in the second volume of Westcott and Hort's Greek Testament; by Dean John W.
Burgon in his monograph, " The Last Twelve Verses of the Gospel according to St. Mark Vindicated against Recent Objectors and Established;" Frederick Henry
Scrivener, LL.D., "Introduction to the Criticism of the New Testament;" James Morison, D.D., "Practical Commentary on the Gospel according to St. Mark; "Samuel
Davidson, D.D., "Introduction to the Study of the New Testament; " Philip Schaff, D.D., " History of the Christian Church;" Canon F. C. Cook in "Speaker's
Commentary on Mark; " Samuel P. Tregelles, LL.D., "On the Printed Text of the Greek Testament; " also in the commentaries of Alford and Meyer.

LIST OF GREEK WORDS USED BY MARK ONLY

ajgreu>w, catch, Mark 12:13

a[lv, salt, Mark 9:49

a]lalov, dumb, Mark 7:37; 9:17, 25

ajlektrofwni>a, cockcrowing, Mark 13:35

a]mfodon, a place where two ways meet, Mark 11:4

ajmfiba>llw, cast, Mark 1:16

a]nalov, saltless, Mark 9:50

ajnaphda>w, leap up, Mark 10:50

ajnastena>zw, sigh deeply, Mark 8:12

ajpe>cei,
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ajpo>dhmov, abroad, Mark 13:34
ajnaphda>w, leap up, Mark 10:50

ajnastena>zw, sigh deeply, Mark 8:12

ajpe>cei, it is enough, Mark 14:41

ajpo>dhmov, abroad, Mark 13:34

ajpostega>zw, uncover, Mark 2:4

ajfri>zw, foam, Mark 9:18, 20

Boanerge>v, sons of thunder, Mark 3:17

gami>skomai, to be given in marriage, Mark 12:25

gnafeu>v, fuller, Mark 9:3

disci>lioi, two thousand, Mark 5:13

du>skolov, hard, Mark 10:24

eij, if (in swearing), Mark 8:12

ejkqambe>w, to be amazed, Mark 9:15; 14.:33; 16:5, 6

ejkqauma>zw, to marvel, Mark 12:17

ejkperissw~v, exceeding vehemently, Mark 14:31

ejnagkali>zomai, take in the arms, Mark 9:36; 10:16

ejneile>w, wrap, Mark 15:46

e]nnucon, in the night, Mark 1:35

ejxa>pina, suddenly, Mark 9:8

ejxoudeno>w set at naught, Mark 9:12

ejpiba>llw (neuter), beat, Mark 4:37

ejpirjrJa>ptw, sew upon, Mark 2:21

ejpisuntre>cw, come running together, Mark 9:25

ejsca>twv at the point of death, Mark 4:23

h]fien, suffered (permitted), Mark 1:34; 11:16

qana>simov, deadly, Mark 16:18

qauma>zein dia, to wonder because of, Mark 6:6

quga>trion, little daughter, Mark 5: 23; 7:25

to, to content, Mark 15:15

kata>ba, come down, Mark 15:30

katabaru>nw, weigh down, Mark 14:40

katadiw>kw, follow after, Mark 1:36

katako>ptw, cut, Mark 5:5

kateuloge>w, bless, Mark 10:16

katoi>khsiv, dwelling, Mark 5:3

kenturi>wn, centurion, Mark 15:39,44, 45

kefalaio>w, to wound in the head, Mark 12:4

kuli>omai, wallow, Mark 9:20

kwmo>poliv, village-town, Mark 1:38
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meqo>ria, borders, Mark 7:24

mhku>nomai, grow, Mark 4:27
kuli>omai, wallow, Mark 9:20

kwmo>poliv, village-town, Mark 1:38

meqo>ria, borders, Mark 7:24

mhku>nomai, grow, Mark 4:27

mogila>lov, having an impediment in speech, Mark 7:32

muri>zw, anoint, Mark 14:8

nounecw~v, discreetly, Mark 12:34

xe>sthv, pot, Mark 7:4

o]mma, eye, Mark 8:23

ouja>, ah! ha! Mark 15:29

paidio>qen, from a child, Mark 9:21

paro>moiov, like Mark 7:8, 13

peritre>cw, round about, Mark 6:55

prasia>, a garden-plat, Mark 6:40

proau>lion, porch or forecourt, Mark 14:68

promerimna>w, take thought beforehand, Mark 13:11

prosa>bbaton, day before the Sabbath, Mark 15:42

proseggi>zw, come nigh unto, Mark 2:4

prosormi>zomai, moor to the shore, Mark 6:53

prosporeu>omai, come unto, Mark 10:35

pugmh|~, with the fist, Mark 7:3

skw>lhx, worm, Mark 9:44, 46, 48

spekoula>twr, executioner, Mark 6:27

smurni>zw, mingle with myrrh, Mark 15:23

stasiasth>v, insurrectionist, Mark 15:7

sti>lbw, to be glistering, Mark 9:3

sti>bav, branch, or layer of leaves, Mark 11:8

sumpo>sion, a table-party, Mark 6:39

sunqli>bw, to throng or crowd, Mark 5:24, 31

sullupe>omai, to be grieved, Mark 3:5

Surafoini>kissa,a Syro-phoenician woman, Mark 7:26

proskefa>laion, cushion, Mark 4:38

su>sshmon countersign, token, Mark 14:44

thlaugw~v, clearly, Mark 8:25

tri>zw, gnash, Mark 9:18

uJperhfani>a, pride, Mark 7:22

uJperperissw~v, beyond measure, Mark 7:37

uJpolh>nion, wine-fat or wine-press, Mark 12:1

calki>on, brazen vessel, Mark 7:4
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THE GOSPEL ACCORDING TO LUKE
uJpolh>nion, wine-fat or wine-press, Mark 12:1

calki>on, brazen vessel, Mark 7:4

THE GOSPEL ACCORDING TO LUKE
INTRODUCTION TO THE WRITINGS OF LUKE

Legend has been busy with the name of Luke. The Greek Chruch, in which painting is regarded as a religious art, readily accepted the tradition which represented him
as a painter, and the Greek painters carried it into Western Europe. A rude drawing of the Virgin, discovered in the Catacombs, with an inscription to the effect that it
was one of seven painted by Luca, confirmed the popular belief that Luke the Evangelist was meant. According to the legend, he carried with him two portraits painted
by himself - the one of the Savior and the other of the Virgin - and by means of these he converted many of the heathen.

When we apply to historical sources, however, we find very little about this evangelist. He never mentions himself by name in the Gospel or in the Acts, and his name
occurs in only three passages of the New Testament: Colossians 4:14; 2 Timothy 4:11; Philemon 1:24.

That he was an Asiatic-Greek convert of Antioch, though resting upon no conclusive evidence, is supported by the fact that he gives much information about the church
there (Acts 11:19, 30; 13:1-3; 15:1-3, 22, 35); that he traces the origin of the name "Christian" to that city, and that, in enumerating the seven deacons of Jerusalem, he
informs us of the Antiochian origin of Nicholas (Acts 6:5) without reference to the nationality of any of the others. That he was a physician and the companion of Paul
are facts attested by Scripture, though his connection with Paul does not definitely appear before Acts 16:10 where he uses the first person plural. He accompanied
Paul from Caesarea, through the shipwreck at Malta, to Rome, and remained there until his liberation. Tradition makes him to have died in Greece, and it was believed
that his remains were transferred to Contantinople.

It has been assumed that he was a freedman, from the large number of physicians who belonged to that class, the Greeks and Romans being accustomed to educate
some of their domestics in the science of medicine, and to grant them freedom in requital of services. Physicians often held no higher rank than slaves, and it has been
noticed that contractions in as, like Lucas for Lucanus, were peculiarly common in the names of slaves.

His connection with Paul gave rise in the church, at a very early period, to the opinion that he wrote his Gospel under the superintendence of that apostle. While his
preface says nothing about the Pauline santion of his Gospel, the work, nevertheless, presents remarkable coincidences with Paul's epistles, both in language, ideas, and
spirit. The Gospel itself sets forth that conception of Christ's life and work which was the basis of Paul's teaching. He represents the views of Paul, as Mark does of
Peter. "There is a striking resemblance between the style of Luke and of Paul, which corresponds to their spiritual sympathy and long intimacy." Some two hundred
expressions or phrases may be found which are common to Luke and Paul, and more or less foreign to other New Testament writers. Such, for instance, are:

LUKEPAUL

ajqetei~n, reject, Luke 7:30; 10:16Galatians 2:21; 3:15; 1 Thesselonians 4:8.

aijcmalwti>zein, lead captive, Luke 21:24Romans 7:23; 2 Corinthians 10:5.

ajna>gkh, Luke 14:18; in the phrase e]cw

ajna>gkhn, I must needs.1 Corinthians 7:37.

In the sense of distress, Luke 21:23.1 Corinthians 7:26; 2 Corinthians 6:4;

Luke 12:10; 1 Thesselonians 3:7, and not elsewhere.

ajnakri>nein, to examine judicially,1 Corinthians 2:15; 4:3; 9:3; ten

Luke 23:14; Acts 12:19; 28:18.times in all in that epistle.

ajpo, from henceforth,2 Corinthians 5:16.

Luke 1:48;5:10; 12:52; 22:69.

ajp' aijw~nov, since the world began, 1: Colossians 1:26; Ephesians 3:9.

70; Acts 3:21; 15:18.

ejgkakei~n, to faint, Luke 18:12 Corinthians 4:1, 16; Galatians 6:9; Ephesians 3:13; 2 Thesselonians 3:13.

diermhneu>ein, expound or interpret,1 Corinthians 12:30; 14:5, 13, 27.

Luke 24:27; Acts 9:36.

ejndu>sasqai, endue, clothe, Luke 24:49Romans 13:12, 14; 1 Corinthians 15:53;

in the moral sense.2 Corinthians 5:3 etc.

eij mh>ti, except, Luke 9:13.1 Corinthians 7:5; 2 Corinthians 13:5.

ejpifai>nein, to give light, shine,Titus 2:11; 3:4.

1:79; Acts 27:20.

katargei~n, cumber, Luke 13:7.Romans 3:3 make without effect;
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make void; destroy; do away;
1:79; Acts 27:20.

katargei~n, cumber, Luke 13:7.Romans 3:3 make without effect;

make void; destroy; do away;

bring to naught; twenty six times

in Paul.

megalu>nein, exalt, magnify, 1:46,2 Corinthians 10:15; Philippians 1:20.

58; Acts 5:13; 10:46; 19:17.

Both are fond of words characterizing the freedom and universality of gospel salvation. For example, ca>riv, grace, favor, occurs eight times in the Gospel, sixteen in
the Acts, and ninety five in Paul.

]Eleov, mercy, six times in the Gospel and ten in Paul. Pi>stiv, faith, twenty seven times in the Gospel and Acts, and everywhere in Paul. Compare, also, dikaiosu>nh,
righteousness; di>kaiov, righteous; pneu~ma a[gion, Holy Spirit; gnw~siv, knowledge.

They agree in their report of the institution of the Lord's Supper, both giving "This cup is the new covenant in my blood," for "This is my blood of the new covenant,"
and both adding, "in remembrance of me."

A few of the numerous instances of parallelism of thought and expression may also be cited:

LUKEPAUL

Luke 4:22.Colossians 4:6; Ephesians 4:29

Luke 4:32.1 Corinthians 2:4.

Luke 6:36.2 Corinthians 1:3; Romans 12:1.

Luke 6:39.Romans 2:19.

Luke 6:48.1 Corinthians 3:10.

Luke 8:15.Colossians 1:10, 11.

Luke 9:56.2 Corinthians 10:8.

Luke 10:8.1 Corinthians 10:27.

Luke 10:20.Philippians 4:3.

Luke 10:21.1 Corinthians 1:19, 27.

Luke 11:41.Titus 1:15.

Luke 12:35.Ephesians 6:14.

Luke 20:17, 18.Romans 9:33.

Luke's long residence in Greece makes it probable that he had Greek readers especially in mind. The same humanitarian and Gentile character of his writings, as
distinguished from Jewish writings, appears in the Acts as in the Gospel. Of the Acts, although attempts have been made to assign its composition to Timothy and to
Silas, and to identify Silas with Luke, the universal testimony of the ancient church, no less than the identity of style, declare Luke to be the author. About fifty words
not found elsewhere in the New Testament are common to both books.

From a purely literary point of view Luke's Gospel has been pronounced, even by Renan, to be the most beautiful book ever written. He says: "The Gospel of Luke is
the most literary of the gospels. Everywhere there is revealed a spiriit large and sweet; wise, temperate, sober, and reasonable in the irrational. Its exaggerations, its
inconsistencies, its improbabilities, are true to the very nature of parable, and constitue its charm. Matthew rounds a little the rough outlines of Mark. Luke does better:
he writes. He displays a genuine skill in composition. His book is a beautiful narrative, well contrived, at once Hebraic and Hellenic, uniting the emotion of the drama
with the serenity of the idyl.... A sprirt of holy infancy, of joy, of fervor, the gospel feeling in its primitive freshness, diffuse all over the legend an incomparably sweet
coloring."

Luke is the best writer of Greek among the evangelists. His construction is rhythmical, his vocabulary rich and well selected, considerably exceeding that of the other
evangelists. He uses over seven hundred words which occur nowhere else in the New Testament. He substitutes classical words for many which are used by Matthew
and Mark, as li>mnh, lake, for qa>lassa, sea, when describing the lake of Galilee. He uses three distinct words for bed in the description of the healing of the paralytic
(vv. 18-25), avoiding the vulgar kra>bbatov of Mark. The latter word, it is true, occurs in two passages in the Acts (5:15; 9:33), but both these passages are Petrine.
So, too, we find ejpista>thv, master, instead of Rabbi; nomikoi>, lawyers, for grammatei~v, scribes; naiav, yea, truly, of a truth, for ajmh>n, verily; fo>rov, tribute, for
the Latin form, kh~nsov, census. He uses several Latin words, as dhna>rion, denarius; legew>n, legion; souda>rion, napkin; ajssa>rion, farthing, though he avoids
kodra>nthv, farthing, in 21:2 (compare Mark 12:42); mo>diov, bushel. He is less Hebraic than the other evangelists, except in the first two chapters - the history of the
infancy - which he derived probably from Aramaic traditions or documents, and where his language has a stronger Hebrew coloring than any other portion of the New
Testament. "The songs of Zacharias, Elizabeth, Mary, and Simeon, and the anthem of the angelic host, are the last of Hebrew psalms, as well as the first of Christian
hymns. They can be literally translated back into the Hebrew without losing their beauty" (Schaff).

His style is clear, animated, picturesque, and unpretentious. Where he describes events on the authority of others, his manner is purely historical; events which have
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come under his own observation he treats in the minute and circumstantial style of an eye witness. Compare, for instance, the detailed narrative of thePage
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                                                                                                                                                                  at Philippi
with that of the occurances at Thessalonica. The change of style at Acts 16:10 from the historical to the personal narrative, coincides with the time of his joining Paul at
the first visit to Macedonia, and a similar change may be noted at Acts 20:4-6.
Testament. "The songs of Zacharias, Elizabeth, Mary, and Simeon, and the anthem of the angelic host, are the last of Hebrew psalms, as well as the first of Christian
hymns. They can be literally translated back into the Hebrew without losing their beauty" (Schaff).

His style is clear, animated, picturesque, and unpretentious. Where he describes events on the authority of others, his manner is purely historical; events which have
come under his own observation he treats in the minute and circumstantial style of an eye witness. Compare, for instance, the detailed narrative of the events at Philippi
with that of the occurances at Thessalonica. The change of style at Acts 16:10 from the historical to the personal narrative, coincides with the time of his joining Paul at
the first visit to Macedonia, and a similar change may be noted at Acts 20:4-6.

But the style of Luke also acquires a peculiar flavor from his profession. His language, both in the Gospel and in the Acts, indicates a familiarity with the terms used by
the Greek medical schools, and furnishes an incidental confirmation of the common authorship of the two books. As we have seen, Luke was probably a Greek of Asia
Minor; and, with the exception of Hippocrates, all the extant Greek medical writers were Asiatic Greeks. Hippocrates, indeed, can hardly be called an exception, as he
was born and lived in the island of Cos, off the coast of Caria. Galen was of Pergamus in Mysia; Dioscorides, of Anazarba in Cilicia; and Aretaeus, of Cappadocia.

The medical peculiarities of Luke's style appear, first, in words and phrases used in descriptions of diseases or of miracles of healing. His terms are of the technical
character peculiar to a medical man. Thus, in the account of the healing of Simon's wife's mother (Luke 4:38, 39), we read that she was taken (sunecome>nh) with a
great fever (puretw|~ mega>lw|). The word taken is used nine times by Luke, and only three times in the rest of the New Testament. It occurs frequently in this sense in
the medical writers, as does also the simple verb e]cw, to have or hold. Moreover, according to Galen, the ancient physicians were accustomed to distinguish between
great and little fevers. In the parable of the rich man and Lazarus (Luke 16:19-26, we find eiJlkwme>nov, full of sores, the regular medical term for to be ulcerated:
ojdunw~mai, to be in pain, occurs four times in Luke's writings, and nowhere else in the New Testament, but frequently in Galen, Aretaeus, and Hippocrates.
jExe>yuxe, gave up the ghost (Acts 5:5, 10), is a rare word, used by Luke only, and occuring only three times in the New Testament. It seems to be almost confined to
medical writers, and to be used rarely even by them. In the proverb of "the camel and the needle's eye," Matthew and Mark use for needle the vulgar word rJafi>v,
while Luke alone uses belo>nh, the surgical needle.

These terms will be pointed out in the notes as they occur.

Second, the ordinary diction of the evangelist, when dealing with unprofessional subjects, has often a medical flavor, which asserts itself in words peculiar to him, or
more common in his writtings than elsewhere in the New Testament, and all of which were in common use among the Greek physicians. Thus Matthew (23:4) says that
the scribes and Pharisees will not move (kinh~sai) the burdens they impose, with one of their fingers. Luke, recording a similar saying (Luke 11:46), says, "ye
yourselves touch (prosyau>ete) not the burdens," using a technical term for gently feeling the pulse, or a sore or tender part of the body. The word occurs nowhere else
in the New Testament. "No mean city" (a]shmov, Acts 21:390. The word mean, peculiar to this passage, is the professional term for a disease without distinctive
symptoms, and is applied by Hippocrates to a city. " Delivered the letter" (ajnado>ntev, Acts 23:33). The verb occurs only here in the New Testament, and is a
medical term for the distribution of blood through the veins, or of nourishment through the body. Hippocrates uses it of a messenger delivering a letter. In the parable of
the sower, Matthew and Mark have rJi>zan, "they have no root." Luke (8:6) has i>kma>da, moisture, the medical term for the juices of the body, of plants, and of the
earth. In the same parable, for sprung up Matthew and Mark have ejxane>teile, while Luke has fue - sumfuei~sai (vv.6, 7), it grew - grew with it (Rev.). These latter
words are used by medical writers to describe the growth of parts of the body, of diseases, of vegetation, etc. Hippocrates uses together iJkma>v, moisture, and
fu>esqai, to grow, comparing the juices of the body with those of the earth. Sumfu>esqai, to grow together, was the professional word for the closing of wounds and
ulcers, the uniting of nerves and of bones, and is used by Dioscorides precisely as here, of plants growing together in the same place.

Such peculiarities, so far from being strange or anomalous, are onl what might naturally be expected. It is an every day fact that the talk of specialists, whether in the
professions or in mechanics, when it turns upon ordinary topics, unconsciously takes form and color from their familiar calling.

The attempt has been made to show that Paul's style was influenced by Luke in this same direction; so that his intercourse with his companion and physician showed
itself in his use of certain words having a medical flavor. Dean Plumptre cites as illustrations of this, uJgiai>nein, to be healthy, in its figurative application to doctrine as
wholesome or sound (1 Timothy 1:10; 6:3; 2 Timothy 1:13): ga>ggraina, canker (2 Timothy 2:17): tufwqei, lifted up with pride; Rev., puffed up (1 Timothy 3:6; 6:4):
kekauthriasme>nwn, seared; Rev., branded (1 Timothy 4:2): knhqo>menoi, itching (2 Timothy 4:3): ajpoko>yontai, cut themselves off (Galatians 5:12).

Luke is also circumstantial, as well as technical, in his descriptions of diseases; noting their duration and symptoms, and the stages of the patient's recovery, etc. See
Acts 3:1-8; 9:40, 41. The successive stages of Elymas' blindness are noted at Acts 13:11; and the process of Saul's restoration to sight at 9:18. He also exhibits traces
of professional sensitiveness, as in his omission of Mark's implied reflection upon the physicians who had treated the woman with the issue of blood (Luke 8:43; Mark
5:26).

Luke's accurate observation and memory appear especially in the Acts, in his allusions, and in his descriptions of nautical and political matters. With nautical details, he
exhibits the acquaintance often displayed by a landsman who has been much at sea and in frequent intercourse with seamen. It has been conjectured that at some
period of his professional life he may have served as a surgeon on shipboard. In his political allusions he is precise in the use of terms. Thus, in Acts 13:7 his accuracy in
naming the civil magistrates is noteworthy. He speaks of Sergius Paulus as the proconsul of Cyprus. Consuls were called by the Greeks u[patoi; and hence a proconsul
was ajnqu>patov, one who acts instead of (ajnti) a consul. Roman provinces were of two classes, senatorial and imperial; and the proper title of the governor of a
senatorial province was ajnqu>patov. The governor of an imperial province was called ajntistra>thgov, or propraetor. Evidently, therefore, Luke regarded Cyprus as a
senatorial province, governed by a proconsul; and we find that Augustus, though at first he reserved Cyprus for himself, and consequently governed it by a propraetor,
afterward restored it to the senate and governed it by a proconsul - a fact confirmed by coins of the very time of Paul's visit to Cyprus, bearing the name of the emperor
Claudius, and of the provincial governor, with the title ajnqu>patov. So Luke speaks of Gallio (Acts 18:12) as proconsul (A.V., deputy) of Achaia, which was a
senatorial province. When he comes to Felix or Festus, who were only deputy governors of the propraetor of Syria, he calls them by the general term hJgemw>n,
governor (Acts 23:24; 26:30). Similarly accurate is his designation of Philippi as a colonia (Acts 16:12), and his calling its magistrates strathgoi> or praetors, a title
which they were fond of giving themselves. So the city authorities of Thessalonica are styled polita>rcai, rulers of the city (Acts 17:8); for Thessalonica was a free city,
having the right of self government, and where the local magistrates had the power of life and death over the citizens. Luke's accuracy on this point is born out by an
inscription on an archway in Thessalonica, which gives this title to the magistrates of the place, together with their number - seven - and the very names of some who
held the office not long before Paul's time. This short inscription contains six names which are mentioned in the New Testament. We may also note the Asiarchs, chiefs
of Asia, at Ephesus (Acts 19:31), who, like the aediles at Rome, defrayed the charge of public amusements, and were, as presidents of the games, invested with the
character of priests.

A similar accuracy appears in the Gospel in the dates of more important events, and in local descriptions, as of the Lord's coming to Jerusalem across the Mount of
Olives (Luke 19:37-41. Here he brings out the two distinct views of Jerusalem on this route, an irregularity in the ground hiding it for a time after one has just caught
sight of it. Verse 37 marks the first sight, and 41 the second.

In the narrative of the voyage and shipwreck, the precision of detail is remarkable. Thus there are fourteen verbs denoting the progression of a ship, with a distinction
indicating the peculiar circumstances of the ship at the time. Seven of these are compounds of ple>w, to sail. Thus we have ajpe>pleusan, sailed away (Luke 13:4);
Braduploou~ntev, sailing slowly (Luke 27:7); uJpepleu>samen, sailed under (the lee). So, also, paralego>menoi, hardly passing (Luke 27:8); eujqudromh>samen, ran
with a straight course (Luke 16:11), etc. Note also the technical terms for lightening the ship by throwing overboard the cargo: ejkbolh; literally, made a casting out
(Luke  27:18);
 Copyright   (c)ejkou>fizon,
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                                       Media27:38);
                                              Corp. and the names of various parts of the vessel.                                                      Page 82 / 536
Luke's Gospel is the gospel of contrasts. Thus Satan is constantly emphasized over against Jesus, as binding a daughter of Abraham; as cast down from heaven in
Jesus' vision; as entering into Judas; as sifting Peter. The evangelist portrays the doubting Zacharias and the trusting Mary; the churlish Simon and the loving sinner; the
In the narrative of the voyage and shipwreck, the precision of detail is remarkable. Thus there are fourteen verbs denoting the progression of a ship, with a distinction
indicating the peculiar circumstances of the ship at the time. Seven of these are compounds of ple>w, to sail. Thus we have ajpe>pleusan, sailed away (Luke 13:4);
Braduploou~ntev, sailing slowly (Luke 27:7); uJpepleu>samen, sailed under (the lee). So, also, paralego>menoi, hardly passing (Luke 27:8); eujqudromh>samen, ran
with a straight course (Luke 16:11), etc. Note also the technical terms for lightening the ship by throwing overboard the cargo: ejkbolh; literally, made a casting out
(Luke 27:18); ejkou>fizon, lightened (Luke 27:38); and the names of various parts of the vessel.

Luke's Gospel is the gospel of contrasts. Thus Satan is constantly emphasized over against Jesus, as binding a daughter of Abraham; as cast down from heaven in
Jesus' vision; as entering into Judas; as sifting Peter. The evangelist portrays the doubting Zacharias and the trusting Mary; the churlish Simon and the loving sinner; the
bustling Martha and the quiet, adoring Mary; the thankful and the thankless lepers; the woes added to the blessings in the Sermon on the Mount; the rich man and
Lazarus; the Pharisee and the Publican; the good Samaritan and the priest and Levite; the prodigal and his elder brother; the penitent and impenitent thieves.

Luke's is the universal gospel. His frequent use of words expressing the freedom and universality of the Gospel has already been noted. His Gospel is for the Gentiles.
The genealogy of Christ is traced back to the common father of the race, Adam, instead of to Abraham, the father of the Jewish nation, as by Matthew. He records the
enrolment of Christ as a citizen of the Roman empire. Simeon greets him as a light for revelation to the Gentiles. The Baptist cites concerning him Isaiah's prophecy that
all flesh shall see the salvation of God. Luke alone records the mission of the seventy, who represent the seventy Gentile nations, as the twelve represent the twelve
tribes of Israel. He alone mentions the mission of Elijah to the heathen widow, and Naaman's cleansing by Elisha. He contrasts the gratitude of the one Samaritan leper
with the thanklessness of the nine Jewish lepers. He alone records the refusal to call down fire on the inhospitable Samaritans, and the parable of the Good Samaritan is
peculiar to him. He notes the commendation of the humble Publican in contrast with the self righteous Pharisee, and relates how Jesus abode with Zacchaeus. He omits
all reference to the law in the Sermon on the Mount.

Luke's is the gospel of the poor and outcast. As a phase of its universality, the humblest and most sinful are shown as not excluded from Jesus. The highest heavenly
honor is conferred on the humble Mary of Nazareth. Only in Luke's story do we hear the angels' song of "Peace and good will," and see the simple shepherds repairing
to the manager at Bethlehem. It is Luke who gives the keynote of Keble's lovely strain:

"The pastoral spirits first

Approach thee, Babe divine,

For they in lowly thoughts are nurs'd,

Meet for thy lowly shrine:

Sooner than they should miss where thou dost dwell,

Angels from heaven will stoop to guide them to thy cell."

He pictures poor Lazarus in Abraham's bosom, and the calling of the poor and maimed and halt and blind to the great supper. It is the gospel of the publican, the harlot,
the prodigal, the penitent thief.

Luke's is the gospel of womanhood. Woman comes prominently into view as discerning God's promises. The songs of Mary and Elizabeth, and the testimony of Anna,
are full of a clear spiritual perception, no less than of a living and simple faith. She appears as ministering to the Lord and as the subject of his ministries. Mary of
Magdala, Joanna, Susanna, Mary and Martha, with others, lavish upon him their tender care; while the daughter of Abraham whom Satan had bound, the sorrowful
mother at Nain, she who touched the hem of his garment, and the weeping daughters of Jerusalem on the road to Calvary knew the comfort of his words and the
healing and life giving virtue of his touch. The word gunh, woman, occurs in Matthew and Mark together forty nine times, and in Luke alone forty three. "He alone,"
says Canon Farrar, "preserves the narratives, treasured with delicate reserve and holy reticence in the hearts of the blessed Virgin and of the saintly Elizabeth -
narratives which show in every line the pure and tender coloring of a woman's thoughts."

Luke's is the prayer gospel. To him we are indebted for the record of our Lord's prayers at his baptism; after the cleansing of the leper; before the call of the twelve; at
his transfiguration; and on the cross for his enemies. To him alone belong the prayer parables of the Friend at Midnight, and the Unjust Judge.

Luke's is the gospel of song. He has been justly styled "the first Christian hymnologist." To him we owe the Benedictus, the song of Zacharias; the Magnificat, the song
of Mary; the Nunc Dimittis, the song of Simeon; the Ave Maria, or the angel's salutation; and the Gloria in Excelsis, the song of the angels.

And, finally, Luke's is the gospel of infancy. He alone tells the story of the birth of John the Baptist; he gives the minuter details of the birth of Christ, and the accounts of
his circumcision and presentation in the temple, his subjection to his parents and the questioning with the doctors. His Gospel "sheds a sacred halo and celestial charm
over infancy, as perpetuating the paradise of innocence in a sinful world. The first two chapters will always be the favorite chapters for children, and all who delight to
gather around the manger of Bethlehem, and to rejoice with shepherds in the field and angels in heaven" (Schaff).

CHAPTER 1

PROLOGUE

1. Forasmuch as (ejpeidh>per). Only ere in New Testament. A compound conjuction: ejpei>, since, dh>, as is well known, and per, giving the sense of certainty.

Have taken in hand (ejpecei>rhsan). Used by Luke only. A literal translation. The word carries the sense of a difficult undertaking (see Acts 19:13), and implies that
previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his
gospel. "As many as have taken in hand (ejpecei>rhsan) to speak or to write concerning the healing art."

To set forth in order (ajnata>xasqai). Only here in New Testament. The A.V. is true to the core of the word, which is ta>ssw, to put in order, or arrange. Rev. happily
gives the force of the preposition ajna, up, by the rendering draw up.

A declaration (dih>ghsin). Only here in New Testament. From dia>, through, and hJge>omai, to lead the way. Hence something which leads the reader through the
mass of facts: a narrative, as A.V., with the accompanying idea of thoroughness. Note the singular number. Many took in hand to draw up, not narratives, but a
narrative, embracing the whole of the evangelic matter. The word was particularly applied to a medical treatise. Galen applies it at least seventy three times to the
writings of Hippocrates.

Which are most surely believed (tw~n peplhroforhme>nwn). From plh>rhv, full, and fore>w, the frequentative form of fe>rw, to bring, meaning to bring frequently or
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                                                                                                                                                          As applied to
things, therefore, the sense of the A.V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance
with a preconceived design. Wyc., been filled in us.
writings of Hippocrates.

Which are most surely believed (tw~n peplhroforhme>nwn). From plh>rhv, full, and fore>w, the frequentative form of fe>rw, to bring, meaning to bring frequently or
habitually. Hence, to bring full measure; to fulfil. Compare 2 Timothy 4:5, 17. Also of full assurance. Applied to persons. Romans 4:21; Hebrews 5:22. As applied to
things, therefore, the sense of the A.V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance
with a preconceived design. Wyc., been filled in us.

Among us. Explained by the words in the next sentence, who were eye witnesses and ministers.

2. Even as. Referring to the composition of the narrative.

Delivered (pare>dosan). Not necessarily excluding written traditions, but referring mainly to oral tradition. Note the distinction between the many who attempted to
draw up a narrative and the eye witnesses and ministers who handed down the facts.

From the beginning (ajp' ajrch~v). The official beginning, the commencement of Jesus' ministry. Compare Acts 1:1, 21, 22; John 15:27.

Eye witnesses and ministers. Personal knowledge and practical experience were necessary elements of an apostle. Eye witnesses (aujto>ptai). Only here in New
Testament. Peter uses another word, ejpo>ptai (2 Peter 1:16). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare
the modern medical term autopsy. Ministers (uJphre>tai). See on Matthew 5:25. In medical language denoting the attendants or assistants of the principal physician.

3. Having had perfect understanding (parhkolouqhko>ti). Incorrect. The verb means to follow closely, and hence to trace accurately. See 2 Timothy 3:10 where Rev.
reads thou didst follow for thou hast fully known. Rev. renders here having traced the course. The word occurs frequently in medical writings, and sometimes, as here,
with ajkribw~v, accurately. Tynd., having searched out diligently.

From the very first (a]nwqen). Lit., from above; the events being conceived in a descending series.

Accurately (ajkribw~v). From a]kron, the highest or farthest point. Hence to trace down to the last and minutest detail.

In order (kaqexh~v). Used by Luke only.

4. Mightest know (ejpignw~|v). See on Matthew 7:16. With the idea of full knowledge; or, as regards Theophilus, of more accurate knowledge than is possible from
the many who have undertaken the narration.

Certainty (ajsfa>leian). From aj, not, and sfa>llomai, to fall. Hence steadfastness, stability, security against error.

Wast instructed (kath>chqhv). From kathce>w, to resound; to teach by word of mouth; and so, in Christian writers, to instruct orally in the elements of religion. It
would imply that Theophilus had, thus far, been orally instructed. See on delivered, verse 2. The word catechumen is derived from it.

Things (lo>gwn). Properly words (so Wyc.), which Rev. gives in margin. If the word can mean thing at all, it is only in the sense of the thing spoken of; the subject or
matter of discourse, in which sense it occurs often in classical Greek. Some render it accounts, histories; others, doctrines of the faith. Godet translates instruction, and
claims that not only the facts of the gospel, but the exposition of the facts with a view to show their evangelical meaning and to their appropriation by faith, are included
in the word. There is force in this idea; and if we hold to the meaning histories, or even words, this sense will be implied in the context. Luke has drawn up his account
in order that Theophilus may have fuller knowledge concerning the accounts which he has heard by word of mouth. That his knowledge may go on from the facts. to
embrace their doctrinal and evangelical import; that he may see the facts of Jesus' life and ministry as the true basis of the Gospel of salvation.

THE NARRATIVE

5. King. A title decreed to Herod by the Roman Senate on the recommendation of Antony and Octavius. The Greek style now gives place to the Hebraized style. See
Introduction.

Course (ejfhmeri>av). Lit., daily service. The college of priests was divided into twenty four courses. Each of these did duty for eight days, from one Sabbath to
another, once every six months. The service of the week was subdivided among the various families which constituted a course. On Sabbaths the whole couse was on
duty. On feast days any priest might come up and join in the ministrations of the sanctuary; and at the Feast of Tabernacles all the twenty four courses were bound to
be present and officiate. The course of Abijah was the eith of the twenty four. See 1 Chronicles 24:10.

6. Before God. A Hebrew expression. Compare Genesis 7:1; Acts 8:21.

7. Well stricken (probebhko>tev). Lit., advanced. Wyc., had gone far in their days.

9. His lot was (e]lace). Four lots were drawn to determine the order of the ministry of the day: the first, before daybreak, to designate the priests who were to cleanse
the altar and prepare its fires; the second for the priest who was to offer the sacrifice and cleanse the candlestick and the altar of incense; the third for the priest who
should burn incense; and the fourth appointing those who were to lay the sacrifice and meat offering on the altar, and pour out the drink offering. There are said to have
been twenty thousand priests in Christ's time, so that no priest would ever offer incense more than once.

Temple (nao). The sanctuary. See on Matthew 4:5.

Burn incense (qumia~sai). Only here in New Testament. The incensing priest and his assistans went first to the altar of burnt offering, and filled a golden censer with
incense, and placed burning coals from the altar in a golden bowl. As they passed into the court from the Holy Place they struck a large instrument called the
Magrephah, which summoned all the ministers to their places. Ascending the steps to the holy place, the priests spread the coals on the golden altar, and arranged the
incense, and the chief officiating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that
the angel appeared to Zacharias. When the signal was given, the whole multitude withdrew from the inner court, and fell down before the Lord. Silence pervaded the
temple, while within, the clouds of incense rose up before Jehovah. (For a more detailed account see Edersheim, "The Temple, its Ministry," etc.).

13. Is heard (eijshkou>sqh). If we render the aorist literally, was heard, we avoid the question as to what prayer is referred to. The reference is to the prayer for
offspring, which, owing to his extreme years, Zacharias had probably ceased to offer, and which he certainly would not be preferring in that public and solemn service.
Hence the aorist is appropriate, referring back to the past acts of prayer. "The prayer, which thou no longer offerest, was heard."
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John. Meaning God is favorable, or Jehovah showeth grace.

14. Joy and gladness (cara> kaiasiv). The latter word exprsses exultant joy. See on 1 Peter 1:6.
13. Is heard (eijshkou>sqh). If we render the aorist literally, was heard, we avoid the question as to what prayer is referred to. The reference is to the prayer for
offspring, which, owing to his extreme years, Zacharias had probably ceased to offer, and which he certainly would not be preferring in that public and solemn service.
Hence the aorist is appropriate, referring back to the past acts of prayer. "The prayer, which thou no longer offerest, was heard."

John. Meaning God is favorable, or Jehovah showeth grace.

14. Joy and gladness (cara> kaiasiv). The latter word exprsses exultant joy. See on 1 Peter 1:6.

15. Strong drink (si>kera). A Hebrew word, meaning any kind of intoxicating liquor not made from grapes. Wyc., sydir.

Even from his mother's womb. ]Eti, yet, still, means while yet unborn. Tynd., even in his mother's womb. Compare verse 41.

17. Wisdom (fronh>sei). Wyc., prudence. This is a lower word than sofi>a, wisdom (see on Jas. 3:13). It is an attribute or result of wisdom, and not necessarily in a
good sense, though mostly so in the New Testament.. Compare, however, the use of the kindred word fro>nimov in Romans 11:25; 12:16: wise in your own conceits;
and the adverb froni>mwv, wisely, of the unjust steward, Luke 16:8. It is practical intelligence, which may or may not be applied to good ends. Appropriate here as a
practical term corresponding to disobedient.

Prepared (kataskeuasme>non). Adjusted, disposed, placed in the right moral state.

18. Whereby (kata). Lit., according to what? It demands a standard of knowledge, a sign.

For. I require a sign, for I am old.

19. Gabriel. Meaning man of God. In Jewish tradition the guardian of the sacred treasury. Michael (see on Jude 1:9) is the destroyer, the champion of God against evil,
the minister of wrath. Gabriel is the messenger of peace and restoration. See Daniel 8:16; 9:21. "The former is the forerunner of Jehovah the Judge; the latter of
Jehovah the Savior" (Godet).

20. Thou shalt be silent (e]sh| siwpw~n). Lit., thou shalt be being silent. The finite verb and participle denote continuance.

Not able to speak. Showing that the silence would not be voluntary.

My words which (oi[tinev). The pronoun is qualitative, denoting a class. "My words, which, incredible as they seem to you, are of a kind which shall be fulfilled.

In their season (eijv to). The preposition implies exactness: at the completion of the appointed time. The process of fulfilment, beginning now, will go on, eijv, up to, the
appointed time, and at the time will be consummated. Kairo, season, is more specific than cro>nov, time. It is an appointed, fitting time: the right point of time when
circumstances shall concur.

21. Waited (h+n prosdokw~n). The finite verb and participle, denoting protracted waiting. Hence, better as Rev., were waiting. Wyc., was abiding.

Marvelled. According to the Talmud, the priests, especially the chief priests, were accustomed to spend only a short time in the sanctuary, otherwise it was feared that
they had been slain by God for unworthiness or transgression.

22. They perceived (ejpe>gnwsan). Clearly perceived. See on Matthew 7:16 and verse 4.

He beckoned (h+n dianeu>wn). Better Rev., continued making signs. Again the participle with the finite verb, denoting frequent repetition of the same signs. Wyc., was
beckoning.

23. Ministration (leitourgi>av). From lei~tov, belonging to the people, public, and e]rgon, a work. Hence service of the state in a public office. Trench observes that
"when the Christian Church was forming its terminology, which it did partly by shaping new words, and partly by elevating old ones to higher than their previous uses, of
the latter it more readily adopted those before employed in civil and political life, than such as had played their part in religious matters." Hence it adopted this word,
already in use in the Septuagint, as the constant word for performing priestly and ministerial functions; and so in the New Testament of the ministry of the apostles,
prophets, and teachers.

24. Conceived (sune>laben). Mr. Hobart ("Medical Language of Luke") says that the number of words referring to pregnancy, barrenness, etc., used by Luke, is
almost as large as that used by Hippocrates. Compare Luke 1:31; 1:24; 2:5; 1:7; 20:28. All of these, except Luke 1:24 are peculiar to himself, and all, of course, in
common use among medical writers.

Hid (perie>kruben). Only here in New Testament. Peri> signifies completely; entire seclusion.

25. Neither A.V. nor Rev. render o[ti; taking it, as frequently, merely as recitative or equivalent to quotation marks. But it means because. Elizabeth assigns the reason
for her peculiar seclusion. Her pregnancy was God's work, and she would leave it to him also to announce it and openly to take away her reproach. Hence the
specification of five months, after which her condition would become apparent. Fully expressed, the sense would be: She his herself, saying (I have hid myself) because,
etc.

Looked upon (ejpei~den). Used by Luke only.

26. Gabriel. The annunciation and the angel Gabriel are favorite themes with Dante, and he pictures them with exquisite beauty. Thus both appear on the sculptured
wall which flanks the inner side of the purgatorial ascent.

"The angel who came down to earth with tidings

Of peace that had been wept for many a year,

And opened heaven from its long interdict,

In front of us appeared so truthfully

There sculptured
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He did not seem an image that is silent.
And opened heaven from its long interdict,

In front of us appeared so truthfully

There sculptured in a gracious attitude,

He did not seem an image that is silent.

One would have sworn that he was saying Ave!

For she was there in effigy portrayed

Who turned the key to ope the exalted love,

And in her mien this language had impressed,

Ecce ancilla Dei! as distinctly

As any figure stamps itself in wax."

Purgatory, x., 34-45.

In Paradise Gabriel appears as a light circling round the Virgin and singing:

"I am angelic love, that circle round

The joy sublime which breathes out from the womb

That was the hostelry of our desire;

And I shall circle, Lady of heaven, while

Thou followest thy Son, and mak'st diviner

The sphere supreme, because thou enterest there."

Paradise, xxiii., 103-108.

And again:

"And the same love that first descended then,

Ave Maria gratia plena singing,

In front of her his wings expanded wide."

Paradise, xxxii., 94-96.

28. Thou that art highly favored (kecaritwme>nh). Lit., as Rev. in margin, endued with grace. Only here and Ephesians 1:6. The rendering full of grace, Vulgate, Wyc.,
and Tynd., is therefore wrong.

All the best texts omit blessed art thou among women.

Cast in her mind (dielogi>zeto). See on Jas. 2:4. The imperfect tense, "began to reason."

30. Grace (ca>rin). From the same root as cai>rw, to rejoice.

1.Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the
assembly: "Athene shed down manly grace or beauty upon him" (Odyssey," 2:12); and Septuagint, Psalms 45:3"grace is poured into thy lips." See also Proverbs 1:9;
3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22 respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29.

2.As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good will. 2 Corinthians 8:6, 7, 9; 9:8; Luke 1:30; 2:40; Acts 2:47. So of
the responsive sentiment of thankfulness. See Luke 6:32, 33, 34; 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14;
2 Timothy 1:3.

3.The substantial expression of good will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15 where the distinction is made between ca>riv, grace,
and dwreariti, a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc.

4.The higher Christian signification, based on the emphasis of freeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous,
absolute loving kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark.

31. Thou shalt conceive. See on verse 24.

Jesus. See on Matthew 1:21.

35. Shall overshadow. "Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful" (Bengel).
Compare Exodus 33:22; Mark 9:7. Compare the classical legend of Semele, who, being beloved of Jove, besought him to appear to her as he appeared in heaven, in
all the terrors
 Copyright   (c)of2005-2009,
                   the thunderer, and wasMedia
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                                               Corp.by his lightning. The metaphor in the word is taken from a cloud, in which God had appeared (Exodus
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Kings 8:10).

36. Cousin (suggenh>v). The nature of the relationship, however, is unknown. The word is a general term, meaning of the same family. The best texts substitute for it a
Jesus. See on Matthew 1:21.

35. Shall overshadow. "Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful" (Bengel).
Compare Exodus 33:22; Mark 9:7. Compare the classical legend of Semele, who, being beloved of Jove, besought him to appear to her as he appeared in heaven, in
all the terrors of the thunderer, and was consumed by his lightning. The metaphor in the word is taken from a cloud, in which God had appeared (Exodus 40:34; 1
Kings 8:10).

36. Cousin (suggenh>v). The nature of the relationship, however, is unknown. The word is a general term, meaning of the same family. The best texts substitute for it a
feminine form, suggeni>v, which is condemned by the grammarians as unclassical, but rightly rendered by Rev., kinswoman. Wyc., cosyness, i. e., cousiness.

37. With God nothing shall be impossible (oujk ajdunath>sei para). JRh~ma, word, as distinguished from lo>gov, word, in classical Greek, signifies a constituent part
of a speech or writing, as distinguished from the contents as a whole. Thus it may be either a word or a saying. Sometimes a phrase, as opposed to o]noma, a single
word. The distinction in the New Testament is not sharp throughout. It is maintained that rJh~ma in the New Testament, like the Hebrew gabar, stands sometimes for
the subject matter of the word; the thing, as in this passage. But there are only two other passages in the New Testament where this meaning is at all admissible, though
the word occurs seventy times. These are Luke 2:15; Acts 5:32. "Kept all these things" (Luke 2:19), should clearly be sayings, as the A.V. itself has rendered it in the
almost identical passage, verse 51. In Acts 5:32 Rev. gives sayings in margin. In Luke 2:15 though A.V. and Rev. render thing, the sense is evidently saying, as appears
both from the connection with the angelic message and from the following words, which has come to pass: the saying which has become a fact. The Rev. rendering of
this passage is, therefore, right, though a little stilted: No word of God shall be void of power; for the A.V. errs in joining oujk and pa~n, not every, and translating
nothing. The two do not belong together. The statement is, Every (pa~n) word of God shall not (oujk) be powerless. The A.V. also follows the reading, para, with
God; but all the later texts read para, from God, which fixes the meaning beyond question.

40. Entered into the house. "This detail," says Godet, "serves to put the reader in sympathy with the emotion of Mary at the moment of her arrival. With her first glance
at Elizabeth she recognized the truth of the sign that had been given her by the angel, and at this sight the promise she had herself received acquired a startling reality."

41. The babe (tofov). See on 1 Peter 2:2.

42. She spake out with a loud voice (ajnefw>nhse fwnh|~ mega>lh|). For fwnh|~, voice, read kraugh|~, cry: inarticulate, though fwnh> may also be used of inarticulate
utterance. Rev., rightly, She lifted up her voice with a loud cry; thus rendering in the verb the force of ajna, up, besides picturing the fact more naturally. Elizabeth's
sudden and violent emotion at the appearance of Mary, and the movement of the child, prompted an exclamation which was followed by words (ei+pen, said). The
verb ajnafwne>w occurs only here in the New Testament. It was a medical term for a certain exercise of the voice.

44. For joy (ejn ajgallia>sei). Lit., in joy. See on verse 14.

45. For (o[ti). Many, however, prefer that, referring to the substance of her belief: "She believed that there shall be a fulfilment," etc. It is urged that the conception,
which was the principal point of faith, had already taken place, so that the fulfilment was no longer future. On the other hand, the angel's announcement to Mary
included more than the fact of conception; and Elizabeth, in the spirit of prophecy, may have alluded to what is predicted in vv. 32, 33.

46. Said (ei+pen). Simply. Compare verse 42. "Elizabeth's salutation was full of excitement, but Mary's hymn breathes a sentiment of deep inward repose" (Godet).
Compare the song of Hannah (1 Samual 2). Hannah's song differs from Mary's in its sense of indignation and personal triumph compared with Mary's humility and
calmness.

My soul - spirit (yuch>_pneu~ma). See on Mark 12:30. The soul is the principle of individuality, the seat of personal impressions, having a side in contact with the
material element of humanity, as well as with the spiritual element. It is thus the mediating organ between the spirit and the body, receiving impressions from without and
from within, and transmitting them by word or sign. Spirit is the highest, deepest, noblest part of our humanity, the point of contact between God and man.

47. God my Savior (tw|~ qew~| tw~| swth~ri> mou). Note the two articles. "The God who is the or my Savior." The title Savior is often applied to God in the Old
Testament. See Septuagint, Deuteronomy 32:15; Psalms 24:5; 25:5; 95:1.

48. Regarded (ejpe>bleyen). See on Jas. 2:3. Compare 1 Samual 1:11; Psalms 31:7; 119:132 Sept.

50. Mercy (e]leov). The word emphasizes the misery with which grace (see on verse 30) deals; hence, peculiarly the sense of human wretchedness coupled with the
impulse to relieve it, which issues in gracious ministry. Bengel remarks, "Grace takes away the fault, mercy the misery."

From generation to generation (eijv genea). Lit., as Rev., unto generations and generations.

Fear (foboume>nov). The word is used in both a good and a bad sense in the New Testament. For the latter, see Matthew 21:46; Mark 6:20; 11:32; Luke 12:4. For
the former, as here, in the sense of godly reverence, Acts 10:2, 22, 35; Colossians 3:22; Revelation 14:7; 15:4.

51. Shewed strength (ejpoi>hsen kra>tov). Lit., made strength. So Wyc., made might. A Hebrew form of expression. Compare Psalms 118:15 Sept.: "The right hand
of the Lord doeth valiantly" (ejpoi>hse du>namin, made strength).

In the imagination (dianoi>a|). The faculty of thought, understanding, especially moral understanding. Wyc. refers the word here to God: with mind of his heart. Some
prefer to render "by the imagination," thus making the proud the instrument of their own destruction. Compare 2 Corinthians 10:5.

54. Hath holpen (ajntelabe>to). The verb means to lay hold on: thence to grasp helpfully or to help. To lay hold in the sense of partaking (1 Timothy 6:2), carries us
back to the primitive meaning of the word according to its composition: to receive instead of, or in return (ajnti), and suggests the old phrase to take up for, espouse the
cause of. Wyc., has took up, but probably not in this sense.

Servant (paido). Often child, son or daughter, but here servant, in allusion to Isaiah 41:8. Meyer truthfully says that the theocratic notion of sonship is never expressed
by pai~v. See Rev., Acts 3:13, 26; 4:27, 30.

58. Had shewed great mercy upon her (ejmega>lunen to). Lit., magnified his mercy with her. So Wyc. A Hebrew expression. See 1 Samual 12:24, Sept.

59. They called (ejka>loun). The imperfect ense signifies, as Rev., they would have called: they were about to call: or, as Bishop Lightfoot has happily suggested, they
were for calling.

62. They made signs (ejne>neuon). Imperfect tense. While the colloquy between Elizabeth and her friends was going on, they were consulting Zacharias by signs.
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63. Writing table (pinaki>dion). Table was formerly used in the sense of tablet. Thus Shakspeare:

"Yea, from the table of my memory,
were for calling.

62. They made signs (ejne>neuon). Imperfect tense. While the colloquy between Elizabeth and her friends was going on, they were consulting Zacharias by signs.

63. Writing table (pinaki>dion). Table was formerly used in the sense of tablet. Thus Shakspeare:

"Yea, from the table of my memory,

I'll wipe away all trivial fond records."

Hamlet, i., 5.

Tynd., writing tables. The meaning is a little writing tablet, probably covered with wax. Only here in the New Testament. Used by medical writers of a physician's note
book. Wyc., has a poyntel, i.e., a style for writing.

Wrote, saying. A Hebrew form of expression. See 2 Kings 10:6.

64. Immediately (paracrh~ma). Occurring nineteen times in the New Testament, and seventeen of these in Luke. Thirteen of the seventeen are in connection with
miracles of healing, or the infliction of disease or death. Used in a similar way by medical writers.

65. Were noised abroad (dialelei~to). Were mutually (dia>) talked of.

69. Horn. Compare Psalms 132:17.

70. That have been since the world began (ajp' aijw~nov). A needlessly verbose rendering, retained by Rev. The American Rev. insists on of old.

74. Serve (latreu>ein). Originally to serve for hire, from la>tron, hire. Plato uses it of the service of God.

75. Holiness and righteousness (oJsio>thti kainh|). The adjective o[siov, holy, is properly what is confirmed by ancient sanction and precept.

JOsi>a, is used in classical Greek to denote the everlasting principles of right, not constituted by the laws or customs of men, but antedating them; such as the paying of
the proper rites of sepulture. Compare the fine passage in the "Antigone" of Sophocles (453-55):

"Nor did I deem thy edicts strong enough,

That thou, a mortal man, shouldst overpass

The unwritten laws of God that know not change.

They are not of today nor yesterday,

But live forever, nor can man assign

When first they sprang to being."

Hence oJsio>thv is concerned primarily with the eternal laws of God. It is "the divine consecration and inner truth of righteousness" (Meyer). Throughout the New
Testament its look is godward. In no case is it used of moral excellence as related to men, though it is to be carefully noted that dikaiosu>nh, righteousness, is not
restricted to rightness toward men. Compare Ephesians 4:24; true holiness; literally, holiness of the truth.

77. Knowledge of salvation. Wyc. has the science of health.

78.Tender mercy (spla>gcna ejle>ouv). Lit., bowels of mercy. See on 1 Peter 3:8; Jas. 5:11. Rev. gives heart of mercy in margin. Wyc., frightfully, entrails of mercy.

The day-spring from on high (ajnatolh). Lit., the rising. The word occurs in the Septuagint as a rendering of branch, as something rising or springing up, by which the
Messiah is denoted (Jeremiah 23:5; Zechariah 6:12). Also of the rising of a heavenly body (Isaiah 60:19 Sept.). Compare the kindred verb arise (ajnate>llw) in Isaiah
60:1; Malachi 4:2. This latter is the sense here. See on Matthew 2:2. Wyc. has he springing up from on high.

Hath visited (ejpeske>yato). See on Matthew 25:36; 1 Peter 2:12. Some, however, read ejpiske>yetai, shall visit. So Rev.

79. To guide (kateuqu~nai). From eujqu>v, straight. Wyc. has dress, which is formed through the old French dresser, to arrange, from the Latin dirigere, to set in a
straight line, draw up. Hence the military term dress for arranging a line.

80. The deserts (tai~v ejrh>moiv). The article indicating a well known place.

Shewing (ajadei>xewv). The word was used of the public announcement of an official nomination; hence of the public inauguration of John's ministry.

CHAPTER 2

1. Decree (do>gma). Wyc., mandment. From doke>w, to think. Hence, strictly, a personal opinion; and, as the opinion of one who can impose his opinion
authoritatively on others, a decree.

The world (thnhn). Lit., the inhabited (land). The phrase was originally used by the Greek s to denote the land inhabited by themselves, in contrast with barbarian
countries; afterward, when the Greek s became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this
latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; 19:27. Christ uses it in the
announcement that the Gospel shall be preached in all theworld (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the
world to come (Hebrews 2:5).
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Be taxed (ajpogra>fesqai). The word means properly to register or enter in a list. Commentators are divided as to whether it refers to an enrollmentPage    88 / or
                                                                                                                                                    for taxation, 536
                                                                                                                                                                    for
ascertaining the population. Rev., enrolled, which may be taken in either sense.
latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; 19:27. Christ uses it in the
announcement that the Gospel shall be preached in all theworld (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the
world to come (Hebrews 2:5).

Be taxed (ajpogra>fesqai). The word means properly to register or enter in a list. Commentators are divided as to whether it refers to an enrollment for taxation, or for
ascertaining the population. Rev., enrolled, which may be taken in either sense.

2. And this taxing was first made (au[th hJ ajpografhth ejge>neto). Rather, this occurred as the first enrolment; or, as Rev., this was the first enrolment made; with
reference to a second enrolment which took place about eleven years later, and is referred to in Acts 5:37.

3. Went (ejporeu>onto). The A.V. and Rev., alike miss the graphic force of the imperfect tense, were going. The preparation and bustle and travel were in progress.

To his own city. The town to which the village or place of their birth belonged, and where the house and lineage of each were registered.

4. House and lineage. According to the Jewish mode of registration the people would be enrolled by tribes, families or clans, and households. Compare Joshua 7:16-
18. Rev., house and family.

5. To be taxed with Mary. We may read either, went up with Mary, denoting merely the fact of her accompanying him; or, to enroll himself with Mary, implying that
both their names must be registered.

Espoused. Not merely betrothed. See Matthew 1:20, 24, 25; also on Matthew 1:18.

Great with child (ejgku>w|). See on Chapter Luke 1:24. Only here in New Testament.

7. Her first born son. The Greek reads literally, her son, the first born.

Wrapped in swaddling clothes (ejsparga>nwsen). Only here and verse 12. Naturally found often in medical writings. Swaddle is swathel, from the verb to swathe.

In a manger (ejn fa>tnh|). Used by Luke only, here and Luke 13:15. Wyc. has a cracche, spelt also cratch. Compare French creche, a manger. Quite possibly a rock
cave. Dr. Thomson says: "I have seen many such, consisting of one or more rooms, in front of and including a cavern where the cattle were kept" (Land and Book").

In the inn (ejn tw~| katalu>mati). Only here, chapter Luke 23:11; Mark 14:14 on which see note. In both these passages it is rendered guest chamber, which can
hardly be the meaning here, as some have maintained. (See Geikie, "Life and Words of Christ," 1, 121.) In that case the expression would be, they found no
kata>luma, guest chamber. The word refers to the ordinary khan, or caravanserai. Tynd., hostrey. "A Syrian khan is a fort and a mart; a refuge from thieves; a shelter
from the heat and dust; a place where a man and his beast may lodge; where a trader may sell his wares, and a pilgrim may slake his thirst.... Where built by a great
sheikh, it would have a high wall, an inner court, a range of arches or lewans, an open gallery round the four sides, and, in many cases, a tower from which the watcher
might descry the approach of inarauding bands. On one side of the square, but outside the wall, there is often a huddle of sheds, set apart from the main edifice, as
stables for the asses and camels, the buffaloes and goats. In the center of the khan springs a fountain of water, the first necessity of an Arab's life; and around the jets an
troughs in which the limpid element streams, lies the gay and picturesque litter of the East. Camels wait to be unloaded; dogs quarrel for a bone; Bedaween from the
desert, their red zannars choked with pistols, are at prayer. In the archways squat the merchants with their bales of goods.... Half naked men are cleansing their hands
ere sitting down to eat. Here a barber is at work upon a shaven crown; there a fellah lies asleep in the shade.... Each man has to carry his dinner and his bed; to litter his
horse or camel; to dress his food; to draw his water; to light his fire, and to boil his mess of herbs" (Hepworth Dixon, "The Holy Land").

8. Shepherds. Luke's Gospel is the gospel of the poor and lowly. This revelation to the shepherds acquires additional meaning as we remember that shepherds, as a
class, were under the Rabbinic ban, because of their necessary isolation from religious ordinances, and their manner of life, which rendered strict legal observance
wellnigh impossible.

Keeping watch (fula>ssontev fulaka). Fulakh> is sometimes used of a watch as a measure of time, as in Matthew 14:25; Mark 6:48; Luke 12:38. So possibly here.
See Rev. in margin, night watches. There is a play upon the words: watching watches. There was near Bethlehem, on the road to Jerusalem, a tower known as Migdal
Eder, or the watch tower of the flock. Here was the station where shepherds watched the flocks destined for sacrifice in the temple. Animals straying from Jerusalem
on any side, as far as from Jerusalem to Migdal Eder, were offered in sacrifice. It was a settled conviction among the Jews that the Messiah was to be born in
Bethlehem, and equally that he was to be revealed from Migdal Eder. The beautiful significance of the revelation of the infant Christ to shepherds watching the flocks
destined for sacrifice needs no comment.

Their flock (thmnhn). May not the singular number fall in with what has just been said? - the flock, the temple flock, specially devoted to sacrifice. The pronoun their
would furnish no objection, since it is common to speak of the flock as belonging to the shepherd. Compare John 10:3, 4.

9. Behold. Omitted by the best texts.

The angel. More correctly an angel, as Rev. The Greek has no article.

Came upon (ejpe>sth). The word is used in this sense in classical Greek, as well as in that of to stand by, which Rev. prefers here, as in Acts 12:7. In verse 38 of this
chapter, Rev. renders coming up. The rendering to come upon has a hostile flavor, as properly in Acts 17:5 where the verb is rendered assaulted; so that the Rev.
rendering here is preferable.

They were sore afraid. Lit., feared with great fear.

10. I bring you good tidings of great joy (eujaggeli>zomai uJmi~n caralhn). Wyc. is strictly literal: I evangelize to you a great joy.

Which (h[tiv). Of a class or character which, etc.

People (tw~| law~|). Rev., rightly, "the people;" the article pointing specially to the people of Israel.

11. Is born (ejte>cqh). It adds to the vividness of the narrative to keep to the strict rendering of the aorist, was born.

A Savior. See on Matthew 1:21.

Christ. See on
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Lord. See on Matthew 21:3.
11. Is born (ejte>cqh). It adds to the vividness of the narrative to keep to the strict rendering of the aorist, was born.

A Savior. See on Matthew 1:21.

Christ. See on Matthew 1:1.

Lord. See on Matthew 21:3.

12. Sign (shmei~on). See on Matthew 11:20.

The babe (bre>fov). See on 1 Peter 2:2. Rev., properly, "a babe." No article.

13. A multitude of the heavenly host. Host (stratia~v) is literally army. "Here the army announces peace" (Bengel). Wyc., heavenly knighthood. Tynd., heavenly
soldiers.

14. Peace, good will toward men (eijrh>nh ejn ajnqrw>poiv eujdoki>a). Both Tischendorf and Westcott and Hort read eujdoki>av, which the Rev. follows. According
to this the rendering is, unto men of good pleasure, or as Rev., among men in whom he is well pleased. Wyc., to men of good will. For a similar construction, see Acts
9:15; Colossians 1:13.

15. The shepherds. Some texts add oiJ a]nqrwpoi, the men; but the latter texts omit.

Let us go (die>lqwmen). The preposition dia>, through, implies through the intervening space.

Thing (rJh~ma). See on chapter Luke 1:37. The utterance of the shepherds contains a climax: "Let us go and see this saying, which has come to pass; which the Lord
made known."

16. Found (ajneu~ran). Only here and Acts 21:4.

jAna> indicates the discovery of the facts in succession.

Mary and Joseph and the babe. Each has the article, pointing to the several parties already referred to.

17. They made known. See on verse 8. These shepherds, having charge of flocks devoted to sacrifice, would presently be in the temple, and would meet those who
came to worship and to sacrifice, and so proclaim the Messiah in the temple.

19. Kept (suneth>rei). See on the simple verb thre>w, on 1 Peter 1:4. The word signifies not merely to guard, but to keep, as the result of guarding. Hence the
compound verb is very expressive: kept, su>n, with or within herself: closely. Note the imperfect tense: was keeping all the while.

Pondered (sumba>llousa). The present participle, pondering. Lit., bringing together: comparing and weighing facts. Wyc., bearing together in her heart. Vulg.,
conferens. Compare Sophocles, "Oedipus Coloneus," 1472-4.

"OEDIPUS My children, the heaven ordained end of life has come upon him who stands here, and there is no avoiding it.

"ANTIGONE. How dost thou know, and with what (fact) having compared (sumbalw) thine opinion hast thou this?"

22. The days of her purification (aiJ hJme>rai tou~ kaqarismou~ aujth~v). The A.V. follows the reading aujth~v, her: but all the best texts read aujtw~n, their; the
plural including Joseph with Mary as partaking of the ceremonial defilement. The mother of a child was levitically unclean for forty days after the birth of a son, and for
eighty days after the birth of a daughter. Women on this errand commonly rode to the temple on oxen; that the body of so large a beast between them and the ground
might prevent any chance of defilement from passing over a sepulchre on the road. For details, see Edersheim, "Life and Times of Jesus," i., 195; "The Temple," page
302; Geikie, "Life and Words of Christ," i., 127.

To present him to the Lord. The first born son of every household must be redeemed of the priest at the price of five shekels of the sanctuary; about two dollars and
fifty cents. Numbers 18:15, 16; Exodus 13:2.

23. The law of the Lord. The word law occurs in this chapter five times; oftener than in all the rest of this Gospel put together. Luke emphasizes the fact that Jesus "was
made under the law" (Galatians 4:4), and accordingly elaborates the details of the fulfilment of the law by the parents of both John and Jesus.

24. A pair of turtle doves, or two young pigeons. The offering of the poor. While the lamb would probably cost about one dollar and seventy five cents, the doves
would cost about sixteen cents. She would not bring the creatures themselves, but would drop the price into one of the thirteen trumpet shaped chests in the Court of
the Women. Young pigeons: lit., young ones of pigeons (nossou). Wyc. has culver birds; culver being an old English term for dove. So Spenser:

"More light than culver in the falcon's fist."

25. Devout (eujlabh>v). Used by Luke only. The kindred word, eujla>beia, godly fear, occurs twice: Hebrews 5:7; 12:28. From eu+, well, and lamba>nw, to take
hold of. Hence of a circumspect or cautious person who takes hold of things carefully. As applied to morals and religion, it emphasizes the element of circumspection, a
cautious, careful observance of divine law; and is thus peculiarly expressive of Old Testament piety, with its minute attention to precept and ceremony. Compare Acts
2:5.

Consolation of Israel. Compare hope of Israel, Acts 28:20 and Isaiah 41:1. The Messianic blessing of the nation. Of the Messiah himself, Rest. See Isaiah 11:10. A
common form of adjuration among the Jews was, So may I see the consolation.

26. It was revealed (h+n kecrhmatisme>non). Lit., it was having been revealed; i.e., it stood revealed, while he waited for the fulfilment of the revelation. The verb
means primarily to have dealings with; thence to consult or debate about business matter; and so of an oracle, to give a response to one consulting it. The word here
implies that the revelation to Simeon had been given in answer to prayer. See on Matthew 2:12.

27. By the Spirit (ejn tw~| pneu>mati). Lit., as Rev., "in the Spirit:" the Holy Spirit prompting him. Indicating rather his spiritual condition, as one who walked with God,
than a special divine impulse.
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After the custom (katanon). Lit., according to that which was wont to be done. Only here in New Testament; and the kindred words, e]qov, custom, and e]qw, to be
accustomed, occur more frequently in Luke than elsewhere. Very common in medical writings.
implies that the revelation to Simeon had been given in answer to prayer. See on Matthew 2:12.

27. By the Spirit (ejn tw~| pneu>mati). Lit., as Rev., "in the Spirit:" the Holy Spirit prompting him. Indicating rather his spiritual condition, as one who walked with God,
than a special divine impulse.

After the custom (katanon). Lit., according to that which was wont to be done. Only here in New Testament; and the kindred words, e]qov, custom, and e]qw, to be
accustomed, occur more frequently in Luke than elsewhere. Very common in medical writings.

29. Lettest thou thy servant depart (ajpolu>eiv ton). Lit., thou dost release. The word is often used of manumitting or setting free on payment of ransom; and as Simeon
uses the word for bond servant, it is evident that his death is conceived by him under the figure of enfranchisement from service. Godet's "release of a sentinel from
duty" is fanciful.

O Lord (de>spota). See on 2 Peter 2:1.

In peace. Rev. properly puts this in its emphatic position at the end of the sentence.

31. Of all people (pa>ntwn tw~n law~n). The noun is plural, the peoples, and refers equally to the Gentiles. See Introduction, on the universality of Luke's Gospel.
Wyc., all peoples; and so Rev.

32. A light (fw~v). The light itself as distinguished from lu>cnov, a lamp, which the A.V. often unfortunately renders light. See on Mark 14:54.

To lighten (eijv ajpoka>luyin). Wrong. Rev., correctly, for revelation. Wyc., to the shewing. It may be rendered the unveiling of the Gentiles.

Gentiles (ejqnw~n). Assigned to the same root as e]qw, to be accustomed, and hence of a people bound together by like habits or customs. According to biblical
usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension
of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, 21; 24:14; 28:19; Acts 10:45; 11:18; 18:6. Paul is called distinctively an apostle
and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, 18; 3:6 we see this difference annihilated, and the
expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4;
Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 10:20; 1 Peter 2:12. Light
is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words eijv ajpoka>luyin, above, for the
unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the
prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory.

33. And Joseph. The best texts read oJ path, his father.

Marvelled (h+n qauma>zontev). The Greek construction is peculiar. His father was and his mother wondering; the finite verb in the singular agreeing with the father,
while the plural participle agrees with both. As usual, this combination of finite verb and participle denotes continuance or progression: they were marvelling while
Simeon was speaking. So Rev.

34. Them. The parents; the child being separately and specially designated.

Is set (kei~tai). The verb means primarily to be laid, and so to lie: hence to be set forth or promulgated, as the law is said to be laid down, and so, appointed or
destined, as here.

The fall and rising again (ptw~sin kaistasin). For the fall, because he will be a stumbling block to many (Isaiah 8:14; Matthew 21:42, 44; Acts 4:11; Romans 9:33; 1
Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, 9; Ephesians 2:6). The A.V. predicates the falling and the
rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling
and the rising.

Which shall be spoken against (ajntilego>menon). The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic
of the sign: a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so
all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare Hebrews 12:3. Wyc., a token to
whom it shall be gainsaid.

35. A sword (rJomfai>a). Strictly, a large Thracian broadsword. Used in Setpuagint of the sword of Goliath (1 Samual 17:51). A figure of Mary's pang when her son
should be nailed to the cross.

36. A prophetess (profh~tiv). Only here and Revelation 2:20.

Asher. That tribe was celebrated in tradition for the beauty of its women, and their fitness to be wedded to high priests or kings.

Of great age (probebhkui~a ejn hJme>raiv pollai~v). Lit., advanced in many days.

37. Of about fourscore and four years (wJv ejtw~n ojgdoh>konta tessa>rwn). The A.V. might be supposed to be stating her age; but the best texts read e[wv, until,
instead of w>v, about; and the statement refers to the time of her widowhood; a widow even for (or up to) fourscore and four years. So Rev.

Served (latreu>ousa). The present participle, serving. Rev., worshipping. See on Luke 1:74.

38. Coming up (ejpista~sa). See on verse 9.

Gave thanks (ajnqwmologei~to). The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression "to return thanks" for
something received. Compare Sept., Psalms 79:13.

Spake. Not a public utterance, for which the words, those that waited, etc., would be inappropriate. It was to the pious ones who were with her in the temple, waiting
for the Messiah.

In Jerusalem (ejn jIerousalh>m). All the best texts omit ejn, in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, verse 25.
Compare
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39. Nazareth. See on Matthew 2:23.
for the Messiah.

In Jerusalem (ejn jIerousalh>m). All the best texts omit ejn, in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, verse 25.
Compare Luke 1:68 and see Isaiah 40:2.

39. Nazareth. See on Matthew 2:23.

40. The child grew, etc. The Jews marked the stages of a child's development by nine different terms: the new born babe (Isaiah 9:6); the suckling (Isaiah 11:8); the
suckling beginning to ask for food (Lamantations 4:4); the weaned child (Isaiah 28:9); the child clinging to its mother (Jeremiah 40:7); the child becoming firm and
strong (Isaiah 7:14 of the virgin mother); the youth, literally, he that shakes himself free; the ripened one, or warrior (Isaiah 31:8).

41. His parents. Though women were not bound to present themselves in person.

42. Twelve years old. At which age he was known as a son of the law, and came under obligation to observe the ordinances personally.

43. Had fulfilled the days. Not necessarily the whole seven days of the festival. With the third day commenced the so called half holidays, when it was lawful to return
home.

44. The company (sunodi>a|). From su>n, with, and oJdo>v, the way. The company that shared the journey.

Went a day's journey. Before they missed him.

They sought (ajnezh>toun). From ajna, from the bottom up, and zhte>w, to seek. Thus implying a thorough search: they looked for him up and down.

45. Seeking him (ajnazhtou~ntev). All the way as they went. Force of ajna, as above.

46. After three days. From the time of separation.

In the temple. "We read in the Talmud that the members of the Temple-Sanhedrin, who, on ordinary days, sat as a court of appeal from the close of the morning to the
time of the evening sacrifice, were wont, upon Sabbaths and feast days, to come out upon the terrace of the temple, and there to teach. In such popular instruction the
utmost latitude of questioning would be given. It is in this audience, which sat upon the ground, surrounding and mingling with the doctors, and hence during, not after,
the feast, that we must seek the child Jesus" (Edersheim, "Life and Times," etc., 1:247). From this, Edersheim argues that the parents set out for home before the close
of the feast.

Sitting. Not occupying a teacher's place, but sitting in the circle among the doctors and their hearers. See above. Compare Acts 22:3.

47. Understanding (sune>sei). From suni>hmi, to bring together. Hence that quality of mind which combines: understanding not only of facts, but of facts in their mutual
relations. See on Mark 12:33; where there is meant "the love of a well pondered and duly considered resolution which determines the whole person; the love which
clearly understands itself" (Cremer).

48. They were amazed (ejxepla>ghsan). A very strong word; the verb meaning, literally, to strike out or drive away from; and so to drive out of one's senses. Hence in
the general sense of great amazement. Amaze is to throw into a maze or labyrinth; and so is closely akin to the Greek word here, and is a faithful rendering.

Son (te>knon). Lit., child. See on Matthew 1:1.

Thy father. "Up to this time Joseph had been so called by the holy child himself; but from this time never" (Alford).

Have sought (ejzhtou~men). Imperfect tense: were seeking; Mary is going over in mind the process of the search.

49. And he said. The first saying of Jesus which is preserved to us.

Must (dei~). Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the
divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; 26:54; Mark 8:31; Luke 4:43; 9:22; 13:33; 24:7, 26, 46; John
3:14; 4:4; 12:34.

About my Father's business (ejn toi~v tou~ patro>v). Lit., in the things of my Father. The words will bear this rendering; but the Rev. is better, in my Father's house.
Mary's question was not as to what her son had been doing, but as to where he had been. Jesus, in effect, answers, "Where is a child to be found but in his Father's
house?"

50. The saying (to). See on Luke 1:37.

51. Was subject (h+n uJpotasso>menov). The participle and finite verb, denoting habitual, continuous subjection. "Even before, he had been subject to them; but this is
mentioned now, when it might seem that he could by this time have exempted himself. Not even to the angels fell such an honor as to the parents of Jesus" (Bengel).
Compare Hebrews 1:4-8.

Kept (dieth>rei). Only here and Acts 15:29. The preposition dia>, through, indicated close, faithful, persistent keeping, through all the circumstances which might have
weakened the impression of the events. Compare Genesis 37:11.

52. Stature (hJliki>a|). Which Rev. rightly retains. The word may be rendered age, which would be superfluous here.

CHAPTER 3

1-18. Compare Matthew 3:1-12; Mark 1:1-8.

1. Pontius Pilate. Wyc., Pilat of Pounce.

Tetrarch. See on Matthew 14:1.
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2. Came (ejge>neto). Lit., arose, or came to pass.
1. Pontius Pilate. Wyc., Pilat of Pounce.

Tetrarch. See on Matthew 14:1.

2. Came (ejge>neto). Lit., arose, or came to pass.

John. The Synoptists intrduce him under different titles. Here, the son of Zacharias; Matthew, the Baptist; Mark, the Baptizer.

3. The country about Jordan. Which both Matthew and Mark call the wilderness. See on Matthew 3:1.

Baptism of repentance. Wyc., penaunce.

For (eijv). Better as Rev., unto, denoting the destination of the rite.

Remission (a]fesin). See on Jas. 5:15. The word occurs in Luke more frequently than in all other New Testament writers combined. Used in medical language of the
relaxation of disease. Both Luke and John use the kindred verb ajfi>hmi, in the same sense. Luke 4:39; John 4:52.

4. Isaiah. In this prophetic citation Mark adds to Isaiah Malachi 3:1 which does not appear in either Matthew or Luke. Luke adds vv. 4, 5 of Isaiah 40, which do not
appear in the others.

Paths (tri>bouv). From tri>bw, to rub or wear. Hence beaten tracks.

5. Valley (fa>ragx). Strictly, of a chasm or ravine in a mountain side.

Shall be filled - brought low. In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and
improve the old roads or to make new ones. "When Ibrahim Pacha proposed to visit certain places in Lebanon, the emirs and sheiks sent forth a general proclamation,
somewhat in the style of Isaiah's exhortation, to all the inhabitants to assemble along the proposed route and prepare the way before him. The same was done in 1845,
on a grand scale, when the Sultan visited Brusa. The stones were gathered out, the crooked places straightened, and rough ones made level and smooth. I had the
benefit of these labors a few days after his majesty's visit. The exhortation 'to gather out the stones' (Isaiah 62:10) is peculiarly appropriate. These farmers do the exact
reverse - gather up the stones from their fields and cast them into the highway; and it is this barbarous custom which, in many places, renders the paths uncomfortable
and even dangerous" (Thomson, "Land and Book").

7. He said (e]legen) to the multitudes that came forth (ejkporeuome>noiv). The use of the tenses is graphic. He said, the imperfect, and came forth, the present
participle; both denoting action in progress, or customary action; so that the sense is, he kept saying, or he used to say to those who were coming out, to the crowds of
people which kept pouring out successively. Compare ejxeporeu>eto, went out, also imperfect, Matthew 3:5. Luke gives the substance of the Baptist's preaching
summarily.

Generation (gennh>mata). Lit., births. Rev., better, offspring. It has been observed that John's figurative language is altogether the language of the desert. Notice the
succession of images: Brood of vipers; fruits (of repentance) the axe at the root of the tree; the slave boy loosing or bearing the sandals; the baptism of fire; the
winnowing fan, the threshing floor, the garner, and the burning of the chaff.

Warned (uJpe>deixen). From u[po, under, and dei>knumi, to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder.
Compare Luke 12:5; Acts 9:16; 20:35.

8. Fruits (karpou). Matthew has the singular number, karpo, friut.

Repentance (th~v metanoi>av). Note the article: the repentance which you profess in coming to my baptism. Rev., in margin, "your repentance." See on Matthew 3:2.

Begin. With the first accusing of your conscience. "He anticipates even attempt at excuse" (Bengel). Matthew has think not, indicating a delusive fancy.

Father. The word stands first in the sentence, "We have Abraham to our father," and is therefore emphatic, and with reason; for it was on their descent that the answer
of these Jews to John's rebuke turned: "Our father is Abraham.

These stones. See on Matthew 3:9.

9. See on Matthew 3:10.

10. Asked (ejphrw>twn). Imperfect tense, indicating the frequent repetition of these questions.

Coats (citw~nav). See on Matthew 5:40.

12. Publicans (telw~nai). From te>lov, a tax, and wjne>omai, to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs duties to
capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than
any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom
house officers, who are referred to by the term telw~nai in the New Testament. They were often chosen from the dregs of the people, and wee so notorious for their
extortions that they were habitually included in the same category with harlots and sinners. "If a Jew could scarcely persuade himself that it was right to pay taxes, how
much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more
intense must have been the disgust entertained against a publican who was also a Jew" (Farrar, "Life of Christ"). The word "publican," as a popular term of reproach,
was used even by our Lord (Matthew 18:17). Even the Gentiles despised them. Farrar cites a Greek saying, "All publicans are robbers."

13. Exact (pra>ssete). The change of the Rev., to exhort is unfortunate. The word is used of the exaction of legal tribute, and excessive exaction is expressed by the
following words: John would hardly have commanded them to extort in any case.

14. Soldiers (strateuo>menoi). Strictly, soldiers on service: hence the participle, seving as soldiers, instead of the more comprehensive term stratiw~tai, soldiers by
profession. Some explain it of soldiers engaged in police inspection in connection with the customs, and hence naturally associated with the publicans.

What shall we
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Do violence (diasei>shte). Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The
corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates: "I know of his once having heard from Crito that life at
14. Soldiers (strateuo>menoi). Strictly, soldiers on service: hence the participle, seving as soldiers, instead of the more comprehensive term stratiw~tai, soldiers by
profession. Some explain it of soldiers engaged in police inspection in connection with the customs, and hence naturally associated with the publicans.

What shall we do? The we in the Greek is emphatic, closing the question. Hence Rev., very aptly, and we, what must we do?

Do violence (diasei>shte). Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The
corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates: "I know of his once having heard from Crito that life at
Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but
because they think I would rather pay money than have any trouble'" ("Memorabilia," 2:9, 1). For this process of blackmail, sei>w, to shake, was used. Thus
Aristophanes ("Knights," 840):

"Thou shalt make much money by

falsely accusing and frightening" (sei>wn te kai~ tara>ttwn).

And again ("Peace," 639):

"And of their allies they falsely accused (e]seion) the substantial and rich"

The word in this passage of Luke has the later, secondary meaning,to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is
used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an
obstruction. Luke also uses two other compounds of the verb sei>w: katasei>w, to beckon, Acts 12:17 (peculiar to Luke); and ajnase>iw, to stir up, which occurs
also in Mark 15:11. Both these are also used by medical writers.

Accuse any falsely (sukofanth>shte). The common explanation of this word is based on the derivation from su~kon, a fig, and fai>nw, to make known; hence of
informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig trees. As informers were tempted to accuse innocent persons
by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars,
though the real explanation is merely conjectural. The fig tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no
authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of
fig..Rettig, in an interesting paper in the "Studien und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a
great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and
reported these false returns, and received a percentage of the fine which was imposed. These were known as fig-shewers. Another writer has suggested that the
reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false
accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse
falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to
have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, "quickly dicovered on the part
of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled
what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one: "He
glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may suprise with misfortune and ruin, and from whom he can most easily
extort money, by threatening him with an action dangerous in its consequences....

It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in
order to be safe from their machinations." The word occurs only here and chapters 19;8, of Zacchaeus, the publican. The American Revisers hold to the A.V., and
render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of
to oppress or deceive.

Wages (ojywni>oiv). From o]yon, cooked meat, and later, generally, provisions. At Athens, especially, fish. Compare ojya>rion, fish, John 21:9, 10, 13. Hence
ojyw>nion is primarily provision money, and so used of supplies and pay for an army. With this understanding the use of the word at Romans 6:23"the wages of sin,"
becomes highly suggestive.

15. Mused (dialogizome>nwn). Better as Rev., reasoned. Compare Luke 1:29; and see on Jas. 2:4.

16. One mightier (oJ ijscuro>terov). The definite article points to an expected personage. Hence better as Rev., he that is mightier.

Unloose (lu~sai). So also Mark; but Matthew basta>sai, to bear. See on Matthew 3:11.

17. Fan - floor - purge. See on Matthew 3:12.

18. Other (e[tera). Rather, various, different.

Preached (eujhggeli>zeto). Rev., preserves the fuller meaning of the word according to its etymology: preached good tidings. See on Gospel, Superscription of
Matthew.

19, 20. Compare Matthew 14:3-5; Mark 6:17-20.

19. Being reproved (ejlegco>menov). See on Jas 2:9.

Evils (ponhrw~n). Of several words in the New Testament denoting evil, this emphasizes evil in its activity. Hence Satan is oJ ponhro>v, the evil one. An evil eye
(Mark 7:22) is a mischief working eye. See on Mark 7:22.

Added (prose>qhken). Used by Luke twice as often as in all the rest of the New Testament. A very common medical word, used of the application of remedies to the
body, as our apply, administer. So Hippocrates, "apply wet sponges to the head;" and Galen, "apply a decoction of acorns," etc.

In prison. See on Matthew 14:3.

21-23. Compare Matthew 3:13-17; Mark 1:9-11.
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21. Was opened (ajnewcqh~nai). So Matthew, but Mark scizome>nouv, rent.

22. The Holy Ghost. Better, Spirit. Matthew has the Spirit of God: Mark, the Spirit.
In prison. See on Matthew 14:3.

21-23. Compare Matthew 3:13-17; Mark 1:9-11.

21. Was opened (ajnewcqh~nai). So Matthew, but Mark scizome>nouv, rent.

22. The Holy Ghost. Better, Spirit. Matthew has the Spirit of God: Mark, the Spirit.

In a bodily shape. Peculiar to Luke.

Thou art my beloved son. Lit., Thou art my son, the beloved. So Mark. But Matthew, This is my son, the beloved.

23. Began to be about thirty years of age (h+n ajrco>menov wJseikonta). Peculiar to Luke. A.V. is wrong. It should be as Rev., when he began (to teach) was about
thirty years of age.

CHAPTER 4

1-13. Compare Matthew 4:1-11; Mark 1:12-13.

1. Was led. So Matthew. Mark says, "The Spirit driveth, (ellei) or thrusteth him forth.

By the Spirit (ejn tw~| pneu>mati). The American Revisers render in the spirit, indicating the sphere rather than the impulse of his action.

Into the wilderness. The A.V. has followed the reading eijv, into. The proper reading is ejn, in. He was not only impelled into the wilderness, but guided in the
wilderness by the Spirit.

Forty days. This should be joined with the preceding words, indicating the duration of his stay in the wilderness, not of his temptation, as A.V., being forty days
tempted. Read as Rev., in the wilderness during forty days.

The devil. See on Matthew 4:1.

He did eat nothing. Mark does not mention the fast. Matthew uses the word nhsteu>sav, having fasted, which, throughout the New Testament, is used of abstinence for
religious purposes; a ritual act accompanying seasons of prayer.

3. This stone. Matthew, these stones.

Bread (a]rtov). Lit., a loaf. See on Matthew 4:3. Matthew has the plural loaves.

4. It is written. See on Matthew 4:4.

By bread (ejp' a]rtw|). Lit., "on bread," implying dependence. Compare, by every word (ejpimati, Matthew 4:4).

5. The world. See on Luke 2:1.

In a moment of time (ejn stigmh~| cro>nou). Peculiar to Luke. Stigmh> is literally a mark made by a pointed instrument, a dot: hence a point of time. Only here in New
Testament. Comapre sti>gmata, brand-marks, Galatians 6:17. Tynd., in the twinkling of an eye.

6. Note the emphatic position of the pronouns: "To thee will I give - for to me it hath been delivered: thou, therefore, if thou wilt worship," etc. Luke, in his narrative,
enlarges upon Matthew. Compare Matthew 4:9.

8. Serve. See on Luke 1:74.

9. He brought (h]gagen). Rev., led. See on paralamba>nei, taketh, Matthew 4:5.

Pinnacle of the temple. See on Matthew 4:5.

Down from hence. Matthew has down only.

10. To keep (diafula>xai). Only here in New Testament. Better as Rev., guard. See on 1 Peter 1:4. The preposition implies close, careful guarding. The phrase, to
guard thee, is wanting in Matthew.

11. In their hands (ejpi). Rev., correctly, on. See on Matthew 4:6.

12. It is said. For Matthew's it is written, Matthew 4:7. Luke omits Matthew's again. See Matthew 4:7.

13. Had ended all the temptation. Peculiar to Luke. The verb suntele>sav, from su>n, together, and tele>w, to accomplish, means to bring to one end together; hence
to bring to an end utterly. Better therefore as Rev., completed. The temptations formed a complete cycle, so that it could afterward be said of Jesus that "he was in all
points tried like as we are" (Hebrews 4:15).

All the temptation (pa>nta peirasmo). Incorrect, Rev., rightly, every temptation. So Wyc., Every temptation ended.

For a season (a]cri kairou~). Peculiar to Luke. More strictly, until a convenient time; since Satan meant to assail him again, as he did in the person of Peter (Mark
8:33); by the Pharisees (John 8:40 sq.); and at Gethsemane. See Luke 22:53.

15. He taught (aujtodasken). Lit., "he himself taught," verifying the favorable reports about himself in person. The imperfect tense denotes a course of teaching.

16-31. Peculiar to Luke.
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16. Nazareth. With the article; that Nazareth where he had been brought up.
15. He taught (aujtodasken). Lit., "he himself taught," verifying the favorable reports about himself in person. The imperfect tense denotes a course of teaching.

16-31. Peculiar to Luke.

16. Nazareth. With the article; that Nazareth where he had been brought up.

Stood up. Not as a sign that he wished to expound, but being summoned by the superintendent of the synagogue.

To read (ajnagnw~nai). Usually in New Testament of public reading. 7 After the liturgical services which introduced the worship of the synagogue, the "minister" took a
roll of the law from the ark, removed its case and wrappings, and then called upon some one to read. On the Sabbaths, at least seven persons were called on
successively to read portions of the law, none of them consisting of less than three verses. After the law followed a section from the prophets, which was succeeded
immediately by a discourse. It was this section which Jesus read and expounded. See Acts 13:15; Nehamiah 8:5, 8. For a detailed account of the synagogue-worship,
see Edersheim, "Life and Times of Jesus," i., 430 sq.

17. The book (bibli>on). A diminutive of bi>blov, the inner bark of the papyrus, used for writing. Hence, a roll. The word is also used to denote a division of a work,
and is therefore appropriate here to mark the writings of a single prophet as related to the whole body of the prophetic writings.

Opened (ajnaptu>xav). Lit., unrolled. Both this and the simple verb ptu>ssw, to close, (verse 30), occure only once in the New Testament. The former word was used
in medical language of the opening out of various parts of the body, and the latter of the rolling up of bandages. The use of these terms by Luke the physician is the
more significant from the fact that elsewhere in the New Testament ajnoi>gw, is used for the opening of a book (Revelation 5:2-5; 10:2, 8; 20:12) and eijli>ssw, for
rolling it up (Revelation 6:14).

Found. As if by chance: reading at the place where the roll opened of itself, and trusting to divine guidance.

Was written (h+n gegramme>non). Lit., was having been written; i.e., stood written.

18. Anointed. See on Christ, Matthew 1:1.

To preach good tidings. See on Gospel, Superscription of Matthew.

To the poor (ptwcoi~v). See on Matthew 5:3.

To heal the broken hearted. The best texts omit. So Rev.

To preach (khru>xai). Better as Rev., proclaim, as a herald. See on 2 Peter 2:5.

To the captives (aijcmalw>toiv). From aijcmh>, a spear point, and aJli>skomai, to be taken or conquered. Hence, properly, of prisoners of war. Compare Isaiah 42:7:
"To bring out captives from the prison, and those who sit in darkness from the house of restraint." The allusion is to Israel, both as captive exiles and as prisoners of
Satan in spiritual bondage. Wyc. has caytifs, which formerly signified captives.

To set at liberty (ajpostei~lai). Lit., to send away in discharge. Inserted from the Sept. of Isaiah 58:6. See on Luke 3:3 and Jas. 5:15.

Them that are bruised (teqrausme>nouv). Lit., broken in pieces. Only here in New Testament. Wyc., to deliver broken men into remission. The same Hebrew word is
used in Isaiah 42:3: "a crushed seed shall he not break," which the Septuagint translates by teqlasme>non, a word which does not occur in the New Testament. In the
citation of this latter passage (Matthew 12:20 on which see) the word for bruised is suntri>bw, which the Septuagint uses for break.

19. To preach (Rev., proclaim).the acceptable year of the Lord. As on the first day of the year of Jubilee, when the priests went through the land proclaiming, with
sound of trumpet, the blessings of the opening year (Leviticus 25:8-17. Note verse 10, where liberty is to be proclaimed to all in that year. Wyc., the year of the Lord
pleasant. A literal interpretation of the word year gave rise among some of the Christian fathers to the theory that our Lord's ministry lasted but a single year.

20. He closed (ptu>xav). See on verse 17.

Minister (uJphre>th|). See on Matthew 5:25. Lit., as Rev., attendant. Minister is likely to be misunderstood as referring to the president of the congregation, who, as
the teaching elder, would have addressed the people if Jesus had not done so. It means the attendant who had charge of the sacred rolls. He was a salaried officer, a
kind of chapel-clerk.

Sat down. As about to teach; that being the habitual position of a Jewish teacher.

Were fastened (h+san ajteni>zontev). The participle and finite verb denoting continuous, steadfast attention. The verb, from tei>nw, to stretch, denotes fixed attention.
Indeed, the word attention itself, etymologically considered, conveys the same idea.

21. He began. Not necessarily denoting his first words, but indicating a solemn and weighty opening.

22. Bare him witness. Compare verse 14. They confirmed the reports which had been circulated about him. Note the imperfect tense. There was a continuous stream
of admiring comment. Similarly, were wondering.

At the gracious words (lo>goiv th~v ca>ritov). Literally and correctly, as Rev., words of grace. See on Luke 1:30.

Is not (oujci). Expecting an affirmative answer.

23. Surely (pa>ntwv). Lit., by all means. Rev., doubtless.

Proverb (parabolh). Rev., parable. See on Matthew 13:3. Wyc., likeness.

Physician, heal thyself. A saying which Luke alone records, and which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured
himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (Matthew 27:40, 42).
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25. A great famine was throughout all the land (ejge>neto limogav ejpi). More literally and correctly, as Rev., there came (or arose) a great famine over all the land.

27. Lepers. Wyc., renders meselis, the middle English word for a leper, and derived from misellus, a diminutive of the Latin miser, wretched.
Proverb (parabolh). Rev., parable. See on Matthew 13:3. Wyc., likeness.

Physician, heal thyself. A saying which Luke alone records, and which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured
himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (Matthew 27:40, 42).

25. A great famine was throughout all the land (ejge>neto limogav ejpi). More literally and correctly, as Rev., there came (or arose) a great famine over all the land.

27. Lepers. Wyc., renders meselis, the middle English word for a leper, and derived from misellus, a diminutive of the Latin miser, wretched.

29. The brow (ojfru>ov). Only here in New Testament. Wyc., cope, which is originally cap or hood. The word is used in medical language both of the eyebrows and
of other projections of the body. It would naturally occur to a physician, especially since the same epithets were applied to the appearance of the eyebrows in certain
diseases as were appplied to hills. Thus Hippocrates, describing a deadly fever, says, "The eyebrows in elephantiasis, depicts them as problh~tev, projecting, and
ojcqw>deiv, like mounds. Stanley says: "Most readers probably from these words imagine a town built on the summit of a mountain, from which summit the intended
precipitation was to take place. This is not the situation of Nazareth; yet its position is still in accordance with the narrative. It is built upon, that is, on the side of a
mountain, but the brow is not beneath, but over the town, and such a cliff as is here implied is found in the abrupt face of a limestone rock about thirty or forty feet high,
overhanging the Maronite convent at the southwest corner of the town" ("Sinai and Palestine").

Cast him down headlong (katakrhmni>sai). Only here in New Testament, and in the Septuagint only in 2 Chronicles 25:12.

31-37. Compare Mark 1:21-28.

31. Taught (hjn dida>skwn). Correctly, as Rev., was teaching. The finite verb and participle denoting continuance.

On the Sabbath-days (toi~v sa>bbasin). Rev., day. The word is often used in the plural form for the single day, as in verse 16; probably after the analogy of plural
names of festivals, as ta, the feast of unleavened bread; tasia, the birthday; or perhaps following the Aramaic plural.

32. They were astonished (ejxeplh>ssonto). See on Matthew 7:28.

33. A spirit of an unclean devil. Where the rendering should be demon. This is the only case in which Luke adds to that word the epithet unclean.

34. What have we to do with thee (ti> hJmi~n kai)? Lit., what is there to us and to thee? i.e., what have we in common? So Wyc.

35. Hold thy peace (fimw>qhti). Lit., be muzzled or gagged. See on Matthew 22:12.

Had thrown (rJi~yan). Used in connection with disease by Luke only, and only here. In medical language, of convulsions, fits, etc.

Hurt him not (mhdeyan aujto>n). Lit., in no possible way. Mark omits this detail, which a physician would be careful to note. Bla>ptein, to injure, occurs but twice in
New Testament - here and Mark 16:18. It is common in medical language, opposed to wjfelei~n, to benefit, as of medicines or diet hurting or benefiting.

36. They were all amazed (ejge>neto qa>mbov ejpintav). Lit., as Rev., amazement came upon all. Qa>mbov, amazement, is used by Luke only. The kindred verb,
qambe>omai, to be amazed, occurs only once in Luke (Acts 9:6), and three times in Mark; while Mark alone has the strong compound ejkqambe>w, to be greatly
amazed (Mark 9:15).

37. The fame (h+cov). Lit., noise. Rev., rumor. Only here, Luke 21:25 where the correct reading is h]couv, the roaring, and Acts 2:2. Hebrews 12:19 is a quotation
from the Septuagint. It is the word used in Acts 2:2 of the mighty rushing wind at Pentecost. Mark uses ajkoh, in its earlier sense of a report. The same word occurs in
Luke, but always in the sense in which medical writers employed it - hearing or the ears. See chapter 7:1; Acts 17:20; 28:26. +Hcov was the medical tem for sound in
the ears or head. Hippocrates uses both words together: "the ears (ajkoai) are full of sound (h]cou);' and Aretaeus of the noise of the sea, as Luke 21:25.

38-41. Compare Matthew 8:14-17; Mark 1:29-34.

38. Taken (sunecome>nh). Rev., holden. So Wyc. See on Matthew 4:24. The word is used nine times by Luke, and only three times elsewhere. Paul uses it of the
constraining of Christ's love (2 Corinthians 5:14), and of being in a strait (Philippians 1:23). In Acts 28:8 it is joined with fever, as here, and is a common medical term
in the same sense.

A great fever (puretw~| mega>lw|). Another mark of the physician. The epithet great is peculiar to Luke. The ancient physicians distinguished fevers into great and
small.

39. He stood over her. As a physician might do. Peculiar to Luke.

Rebuked. Peculiar to Luke.

40. When the sun was setting. The people brought their sick at that hour, not only because of the coolness, but because it was the end of the Sabbath, and carrying a
sick person was regarded as work. See John 5:10.

Diseases (no>soiv). See on Matthew 4:23. Wyc., Sick men with divers languishings.

Laid his hands on. Peculiar to Luke.

Everyone. "Implying the solicitude and indefatigableness of this miraculous ministry of love" (Meyer).

41. Crying out (krauga>zonta). The inarticulate demoniac scream.

Saying. The articulate utterance.

Mr. Hobart ("Medical Language of St. Luke") remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does
use in respect of disease. Thus he never uses malaki>a for sickness, as Matthew does (4:23; 9:35; 10:1), since this word is never so used in medical language, but is
confined to the meaning of delicacy, effeminacy. So, too, he never uses basani>zein, to torment, of sickness, as Matthew does (8:6), as it is never so used in medical
language,
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                             Infobase         some part of the body or some medical question.
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42-44. Compare Mark 1:35-39.
Mr. Hobart ("Medical Language of St. Luke") remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does
use in respect of disease. Thus he never uses malaki>a for sickness, as Matthew does (4:23; 9:35; 10:1), since this word is never so used in medical language, but is
confined to the meaning of delicacy, effeminacy. So, too, he never uses basani>zein, to torment, of sickness, as Matthew does (8:6), as it is never so used in medical
language, the word there meaning to examine some part of the body or some medical question.

42-44. Compare Mark 1:35-39.

42. Sought after (ejpezh>toun). Imperfect tense: were seeking.

Came unto him (h+lqon e[wv aujtou~). Stronger than came to; for e[wv is even up to, showing that they did not discontinue their search until they found him. Mark's
narrative here is fuller and more graphic.

CHAPTER 5

1-11. Compare Matthew 4:18-22; Mark 1:16-20.

1. Pressed (ejpikei~sqai). Lit., were laid upon.

To hear. The A.V. is correct according to the reading tou~~ ajkou>ein, which it follows. The true reading is kaiein, and heard. So Rev.

He stood (aujto). The pronoun distinguishes him from the crowd which pressed upon him: he on his part stood. Render the participle and finite verb as Rev., was
standing.

Lake (li>mnhn). An illustration of the more classical style of Luke as compared with Matthew and Mark. They and John also use qa>lassa, sea. See on Matthew 4:18.

2. Ships (ploi~a). Used of vessels in general. Some texts read ploia>pia, a diminutive form, meaning little boats.

Were washing. From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: plu>nw, here, see also
Revelation 7:14; ajpoma>ssw, of wiping the dust from the feet, only at Luke 10:11; ejkma>ssw, of the woman wiping Christ's feet with her hair, Luke 7:38, 44;
ajpolou>w, of washing away sins, Acts 22:16; lou>w, of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; 9:37. The reading ajpoplu>nw is rejected
by the best texts, so that ajpoma>ssw is the only one peculiar to Luke. All the words were common in medical language.

3. Thrust out (ejpanagagei~n). Rev., put out. The special nautical word for putting out to sea.

Taught (ejdo>dasken). The imperfect. He continued the teaching he had begun on the shore.

4. Launch out. Rev., put out. The singular number, addressed to Peter as master of the craft.

Let down (cala>sate). The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bow-string or the reins of horses; hence to let sink as
a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of
letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17, 30). Matthew, Mark, and John use
ba>llw or ajmfiba>llw, for casting a net (Matthew 4:18; 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting net (amfi>blhstron, see
on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness;
letting herbs down into a vessel to be steeped.

5. Master (ejpista>ta). Used by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander.

Toiled (kopia>santev). From ko>rov, suffering, weariness; and therefore indicating exhausting toil.

At thy word (ejpi>). Relying on: on the ground of.

The net (di>ktuon). A general term for a net, whether for fish or fowl. See on Matthew 4:18. Some, as Rev., read taktua, the nets.

Brake (dierjrJh>gnuto). Some texts read dierh>sseto, from the later form of the verb. The difference is unimportant. The A.V. fails to give the force of the imperfect,
were breaking, as Rev.; or even better, possible, began to break. Trench suggests were at the point to break. The word occurs also at Luke 8:29; Acts 14:14 and only
twice beside in the New Testament. Luke alone uses the two compounds perirjrJh>gnumi, of rending off clothes (Acts 16:22), and prosrh>gnumi, to beat violently
(Luke 6:48, 49). See on those passages. All the words occure in medical writings.

7. They beckoned (kate>neusan). The word originally means to nod assent, and so, generally, to make a sign. They made signs because of the distance of the other
boat; hardly, as has been suggested, because they were too much amazed to speak.

Help (sullabe>sqai). Lit., take hold with. Compare Philippians 4:3.

Began to sink (buqi>zwsqai). Only here and 1 Timothy 6:9 of drowning men in destruction. From buqo>v, the depth. Wyc., thy were almost drenched.

8. Fell down at Jesus' knees. Compare Sophocles, "Oedipus at Colonus," 1605:

"Zeus from the dark depths thundered, and the girls

Heard it, and shuddering, at their father's knees

Falling, they wept."

9. He was astonished (qa>mbov perie>scen aujto). Lit., amazement encompassed him. See on 1 Peter 2:6.

The draught (th|~ a]gra|). The word is used both of the act of catching and of that which is caught. In verse 4 it has the former sense: "let down your net for catching:"
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10. Partners (koinwnoi). In verse 7 the word rendered partners is me>tocoi; from meta>, with, and e]cw, to have. The word here denotes a closer association, a
9. He was astonished (qa>mbov perie>scen aujto). Lit., amazement encompassed him. See on 1 Peter 2:6.

The draught (th|~ a]gra|). The word is used both of the act of catching and of that which is caught. In verse 4 it has the former sense: "let down your net for catching:"
here, the latter, the catch or haul.

10. Partners (koinwnoi). In verse 7 the word rendered partners is me>tocoi; from meta>, with, and e]cw, to have. The word here denotes a closer association, a
common interest. The kindred noun, koinwni>a, fellowship, is used of the fellowship of believers with Christ (1 Corinthians 1:9); the communion of the body and blood
of Christ (1 Corinthians 10:16); the communion of the Holy Ghost (2 Corinthians 13:14). The persons referred to in verse 7 might have been only hired workmen
(Mark 1:20), temporarily associated with the principals.

Thou shalt catch (e]sh| zwgrw~n). Lit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make
the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb zwgre>w, to catch, is compounded of zwo>v, living, and ajgreu>w, to catch
or take. Hence, lit., to take alive: in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostate Adrastus:

"Adrastus clasped the warrior's knees and said,

O son of Atreus, take me prisoner" (zw>grei).

Iliad, vi., 45, 6; compare Iliad, v., 378.

So Herodotus: "The Persians took Sardis, and captured Croesus himself alive" (e]zw>grhsan). - 1:86. There is certainly a reason for the use of this term, as indicating
that Christ's ministers are called to win men to life. Compare 2 Timothy 2:26 where, according to the best supported rendering, the servant of God is represented as
taking men alive out of the power of Satan, to be preserved unto the will of God; i.e., as instruments of his will (compare A.V. and Rev.). The word thus contains in
itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; "for, as the fisherman draws out the fish from waters where
they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these."

12-16. Compare Matthew 8:2-4; Mark 1:40-45.

12. Full of leprosy. Matthew and Mark have simply a leper. The expression, full of leprosy, seems to be used here with professional accuracy. Leprosy was known
among physicians under three forms: th dull white, the clear white, and the black. Luke means to describe an aggravated case. The word full in this connection is often
used by medical writers, as, full of disease; the veins full of blood; the ears full of roaring.

Make me clean (kaqari>sai).All three evangelists say cleanse instead of heal, because of the notion of uncleanness which specially attached to this malady.

13. I will (qe>lw). See on Matthew 1:19.

Be thou clean (kaqari>sqhti). Rev., more accurately, gives the force of the passive voice, be thou made clean.

14. He charged (parh>ggeilen). A strong word, often, of military orders. Aristotle uses it of a physician: to prescribe. Mark has ejmbrimhsa>menov, strictly or sternly
charged. See on Mark 1:43.

No one (mhdeni). The conditional negative: no one that he might chance to meet.

Go, shew thyself. A lively change from the narrative to direct address.

15. Went abroad (dih>rceto). Dia>, throughout the region. Wyc., the word walked about.

Came together (sunh>rconto) Imperfect. Kept coming together, or were coming.

To be healed (qerapeu>esqai). Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has
also the meaning to heal, as undoubtedly in the New Testament, and in Luke (13:14; Acts 4:14 etc.). See on Matthew 8:7 and compare ija>omai, to heal, in verse 17.

Infirmities (ajsqeneiw~n). A strictly literal rendering; aj, not, and sqe>nov, strength, exactly answering to the Latin in, not, and firmus, strong.

16. Withdrew (h+n uJpocwrw~n). The participle with the imperfect of the finite verb denoting something in progress, and thus corresponding to the imperfect in verse
15. The multitudes were coming together, but he was engaged in retirement and prayer, so that he was inaccessible. The word occurs only in Luke, the usual New
Testament word for withdraw being ajnacwre>w. See Matthew 2:12; 12:15; Mark 3:7.

17-26. Compare Mark 2:1-12.

17. He was teaching. The pronoun has a slightly emphatic force: he as distinguished from the Pharisees and teachers of the law.

Doctors of the law (nomodida>skaloi). Only in Luke and 1 Timothy 1:7. Luke often uses nomiko, conversant with the law, but in the other word the element of
teaching is emphasized, probably in intentional contrast with Christ's teaching.

Judaea and Jerusalem. The Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate
district. "Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest
of Judaea, as Luke markedly does on several occasions (Acts 1:8; 10:39): (Edersheim, "Jewish Social Life").

Was present to heal them. The A.V. follows the reading, aujtou>v, them; i.e., the sufferers who were present, referring back to verse 15. The best texts, however, read
aujto>n, him, referring to Christ, and meaning was present that he should heal; i.e., in aid of his healing. So Rev.

18. Taken with a palsy (paralelume>nov). Rev., more neatly, palsied. Whenever Luke mentions this disease, he uses the verb and not the adjective paralutiko>v,
paralytic (as Matthew 4:24; 8:6; Mark 2:3-10; compare Acts 8:7; 9:33); his usage in this respect being in strict accord with that of medical writers.

19. Tiles. Wyc., has sclattis, slates.
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Couch (klinidi>w|). Luke uses four words for the beds of the sick: kli>nh, as verse 18, the general word for a bed or couch; kra>bbatov (Acts 5:15;         9:33),99   / 536
                                                                                                                                                                   a rude
pallet (see on Mark 2:4); klini>dion, a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the "Lysistrata" of Aristophanes,
916, Myrrine says: "Come now, let me carry our couch" (klini>dion). The fourth term, klina>rion (Acts 5:15), cannot be accurately distinguished from the last. The last
paralytic (as Matthew 4:24; 8:6; Mark 2:3-10; compare Acts 8:7; 9:33); his usage in this respect being in strict accord with that of medical writers.

19. Tiles. Wyc., has sclattis, slates.

Couch (klinidi>w|). Luke uses four words for the beds of the sick: kli>nh, as verse 18, the general word for a bed or couch; kra>bbatov (Acts 5:15; 9:33), a rude
pallet (see on Mark 2:4); klini>dion, a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the "Lysistrata" of Aristophanes,
916, Myrrine says: "Come now, let me carry our couch" (klini>dion). The fourth term, klina>rion (Acts 5:15), cannot be accurately distinguished from the last. The last
two are peculiar to Luke.

Into the midst before Jesus. See on Mark 2:4.

21. To reason. See on Mark 2:6. The words who is this that speaketh blasphemy, form an iambic verse in the Greek.

22. Perceived. See on Mark 2:8.

23. Walk (peripa>tei). Lit., walk about.

24. Unto thee (soi). Standing first for emphasis. Luke emphasizes the direct address to the man: unto thee I say, in contrast with the apparently less direct, thy sins be
forgiven thee. In Jesus' mind the connection was assumed; now he brings out the personal side of the connection. In forgiving the man's sins he had healed him radically.
The command to rise and walk was of the same piece.

26. They were all amazed (e]kstasiv e]laben a[pantav). Lit., amazement took hold on all, as Rev. On e]kstasiv, amazement, see on Mark 5:42.

Strange things (para>doxa). From para>, contrary to, and do>xa, opinion. Something contrary to received opinion, and hence strange. Compare the English paradox.
Only here in New Testament.

27, 28. Compare Matthew 9:9; Mark 2:13, 14.

27. He saw (ejqea>sato). Better, as Rev., beheld, since the verb denotes looking attentively. See on Matthew 11:7.

A publican. See on chapter 3:12.

Receipt of custom. See on Matthew 9:9.

28. He followed (hjkolou>qei). Imperfect. He began to follow, and continued following.

29-39. Compare Matthew 9:10-17; Mark 2:15-22.

29. Feast (doch). Only here and chapter 14:13. From the same root as de>comai, to receive. A reception.

31. They that are whole. (oiJ uJgiai>nontev). Both Matthew and Mark use ijscu>ontev, the strong. This use of the verb in its primary sense, to be in sound health, is
found in Luke 7:10; 15:27; and once in John, 3 Ep. verse 2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound
doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 6:3; Titus 1:13 etc.

33. Often (pukna). Only here, Acts 24:26; 1 Timothy 5:23. The word literally means close-packed, as a thicket, or the plumage of a bird.

Prayers (deh>seiv). Used by no other evangelist. From de>omai, to want, and hence distinctively of petitionary prayer. In classical Greek the word is not restricted to
sacred uses, but is employed of requests preferred to men. Rev., more correctly, supplications.

34. Children of the bride-chamber. Better, as Rev., sons (niJou). See on Mark 2:19.

35. But the days will come when, etc. (ejleu>sontai derai kai). The A.V. follows a reading which omits kai, and, which is inserted in all the best texts. The thought is
broken off. "The days shall come - and when the bridegroom shall be taken away, then shall they fast." So Rev.

36. A parable. "From a garment and from wine, especially appropriate at a banquet" (Bengel).

Putteth a piece of a new garment upon an old (ejpi> blhma iJmati>ou kainou~ ejpiba>llei ejpition palaio>n). The best texts, however, insert sci>sav, having rent, which
directly governs ejpi>blhma, piece; so that the rendering is, No man having rent a piece from a new garment, putteth it, etc. So Rev., No man rendeth a piece and
putteth. Both Matthew and Mark have cloth instead of garment, by the use of which latter term "the incongruity of the proceeding comes more strongly into
prominence" (Meyer). jEpi>blhma, a piece, is literally, a patch, from ejpi>, upon, and ba>llw, to throw: something clapped on. Compare the kindred verb here,
ejpiba>llei, putteth upon.

The new maketh a rent (tozei). The best texts read sci>sei, will rend, governing the new instead of being used intransitively. Render, as Rev., He will rend the new.

Agreeth not (ouj sumfwnei~). The best texts read sumfwnh>sei, the future; will not agree. So Rev.

In Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring
thenew garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark.

Bottles (ajskou). Rev., wine skins. See on Matthew 9:17.

39. Better (crhsto>terov). The best texts read crhsto>v, good. See on Matthew 11:30.

CHAPTER 6

1-5. Compare Matthew 12:1-8; Mark 2:23-28.

1.Copyright (c)after
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                     the first (deuteroprw>tw|).                                                                                                  PageRev.
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                                                                                                                                                            / 536

Went through (diaporeu>esqai). Rev., was going. Compare paraporeu>esqai, went along beside - Mark 2:23.
CHAPTER 6

1-5. Compare Matthew 12:1-8; Mark 2:23-28.

1. The second after the first (deuteroprw>tw|). Only here in New Testament. Many high authorities omit it, and its exact meaning cannot be determined. Rev. omits.

Went through (diaporeu>esqai). Rev., was going. Compare paraporeu>esqai, went along beside - Mark 2:23.

Cornfields. See on Matthew 12:1.

Plucked (e]tillon). Imperfect; were plucking, as they walked. In classical Greek the word is used mostly of pulling out hair or feathers. See on Mark 2:23.

Did eat (h]sqion). Imperfect, were eating.

Rubbing (yw>contev). The verb means to rub small.

2. Not lawful. See on Matthew 12:2.

3. Have ye not read (oujdegnwte)? The A.V. misses the force of oujde: "have ye not so much as read?" Rev., "have ye not read even this?"

4. Did take. Peculiar to Luke.

The shew-bread. See on Mark 2:26.

5. Lord of the Sabbath. See on Matthew 12:6.

6-11. Compare Matthew 12:9-14; Mark 3:1-6.

6. His right hand (hJ cei). A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional.
Ancient medical writers always state whether the right or the left member is affected.

Withered. See on Mark 3:1.

7. They watched (parethrou~nto). Imperfect. They kept watching. See on Mark 3:2.

He would heal (qerapeu>sei). So Rev. Some authorities, however, read qerapeu>ei, "whether he is healing." This may mean either "whether it is his habit to heal,"
which is far-fetched, or "whether he is actually healing."

Find. Peculiar to Luke, and emphasizing the eagerness of the Pharisees to discover a ground of accusation.

8. He knew (h]dei). Imperfect. He was all along aware.

Thoughts (dialogismou). See on James 2:4; Matthew 15:19.

9. I will ask (ejperwth>sw). Peculiar to Luke's narrative. The best texts read ejperwtw~, the present tense, I ask. So Rev.

Life (yuch). Better as Rev., a life. Though the question is a general one, it carries a hint of an individual life thrown into it by the special case at hand. See on Mark
12:30. Wyc., to make a soul safe.

10. Thy hand. The arm was not withered.

11. They were filled with madness. Peculiar to Luke.

]Anoia, madness, is, properly, want of understanding. The word thus implies senseless rage, as distinguished from intelligent indignation.

12-16. Compare Matthew 10:2-4; Mark 3:13-19.

12. A mountain (to). The article denotes a familiar place. Rev., rightly, the mountain.

Continued all night (h+n dianuktereu>wn). Only here in New Testament. Used in medical language. The all night prayer is peculiar to Luke's narrative.

13. Chose (ejklexa>menov). Mark has ejpoi>hsen, he made or constituted.

He named apostles. Peculiar to Luke.

14. On the order of the names, see on Mark 3:17.

Andrew. See on Mark 3:18.

James and John. See on Mark 3:17.

Philip and Bartholomew. See on Mark 3:18.

15. Matthew. See on Superscription of Matthew.

Thomas. See on Mark 3:18.

Simon. Distinguished
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                                         as the Cananaean. See on Matthew 10:4; Mark 3:18.                                                               Page 101 / 536
16. Judas. See on Thaddaeus, Mark 3:18.
15. Matthew. See on Superscription of Matthew.

Thomas. See on Mark 3:18.

Simon. Distinguished by Matthew and Mark as the Cananaean. See on Matthew 10:4; Mark 3:18.

16. Judas. See on Thaddaeus, Mark 3:18.

Judas Iscariot. See on Matthew 10:4.

17. In the plain (ejpipou pedinou~). There is no article. More literally, and better, as Rev., in a plain or level place. There is a discrepancy in the two narratives.
Matthew says he went up into the mountain and sat down. Vv. 17-19 are peculiar to Luke.

Judaea and Jerusalem. See on Luke 5:17.

18. Vexed (ojclou>menoi). The best texts read ejnoclou>menoi, occurring only here and Hebrews 12:15. From o]clov, a crowd or mob, with the idea of want of
arrangement and discipline, and therefore of confusion and tumult. Hence it is applied to the noise and tumult of a crowd, and so passes into the sense of the trouble
and annoyance caused by these, and of trouble generally, like the Latin turbae. Thus Herodotus says of Croesus, when on the funeral pile he uttered the name of Solon,
and the interpreters begged him to explain what he meant, "and as they pressed for an answer and grew toublesome (kaintwn)" - 1:86. Frequent in medical language.
Thus Hippocrates, "troubled (ejnocloume>nw|) with a spasm or tetanus."

19. Sought - went out (ejzh>toun_ejxh>rceto). Both imperfects. The A.V. and Rev. lose in vividness by not rendering them accordingly. The multitudes were all the
while seeking to touch him, for virtue was going out of him.

Healed (ija~to). Compare Matthew 14:36; Mark 6:56 where diesw>qhsan, were thoroughly saved, and ejsw>zonto, were saved, are used. Luke is more technical,
using the strictly medical term, which occurs twenty eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by
Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3 where diasw>sh|, (A.V., heal) is explained by verse 7, ijaqh>setai,
the technical word, shall be healed, and by verse 10, "found the servant whole (uJgiai>nonta, another professional word - see on Luke 5:31) that had been sick."
Compare, also, Luke 8:35, 36, 44, 47, 48. Medical writers do not use sw>zein or diasw>zein, to save, as equivalent to ija~sqai, to heal, but in the sense of escaping
from a severe illness or from some calamity. Luke employs it in the sense - Acts 27:44; 28:1.

THE SERMON ON THE MOUNT.

20-49. Compare Matthew 5:1 to Matthew 8:1.

20. Lifted up his eyes. Peculiar to Luke. Compare he opened his mouth (Matthew 5:1). Both indicate a solemn and impressive opening of a discourse.

Blessed. See on Matthew 5:3.

Ye poor. See on Matthew 5:3. Luke adopts the style of direct address; Matthew of abstract statement.

Kingdom of God (hJ basilei>a tou~ qeou~). Matthew has kingdom of heaven, or of the heavens (tw~n oujranw~n), a phrase used by him only, and most frequently
employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the
pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible
representative. Compare Isaiah 40:9"Behold your God." The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the
historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the
Messianic kingdom.

The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is "an organic commonwealth which has the
principle of its existence in the will of God" (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer defination from
Jacob's prophecy of the Prince out of Judah (Genesis 49:10), though David's prophecy of the everlasting kingdom and the king of righteousness and peace (Psalms 22;
72.), through Isaiah, until, in Daniel, its eternity and superiority over the kingdoms of the world are brought strongly out. For this kingdom Israel looked with longing,
expecting its realization in the Messiah; and while the common idea of the people was narrow, sectarian, Jewish, and political, yet "there was among the people a
certain consciousness that the principle itself was of universal application" (Tholuck). In Daniel this conception is distinctly expressed (Daniel 7:14-27; 4:25; 2:44). In
this sense it was apprehended by John the Baptist.

The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20, whose
life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into
this relation. The ultimate idea of the kingdom is that of "a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the
Church; a social communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art."

This kingdom is both present (Matthew 11:12; 12:28; 16:19; Luke 11:20; 16:16; 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net;
and compare the expression "theirs, or yours, is the kingdom," Matthew 5:3; Luke 6:20) and future (Daniell 7:27; Matthew 13:43; 19:28; 25:34; 26:29; Mark 9:47; 2
Peter 1:11; 1 Corinthians 6:9; Revelation 20 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of
mustard seed (Matthew 13:31, 32); working toward the pervaion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto
himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 20). The kingdom develops from within outward under the power of its
essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjection the world to
God begins at the fountain head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather
than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like
the Roman empire and the Romish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the
Church. The Church is identified with the kingdom to the dgree in which it is under the power of the spirit of Christ. "As the Old Testament kingdom of God was
perfected and competed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New
Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly
corresponding to its internal principle" (Tholuck). The consummation is described in Revelation 21, 22.

21. Now. Peculiar to Luke.

Shall be filled.
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Weep (klai>ontev). Strictly, to weep audibly. See on qou~ntev, mourn, Matthew 5:4.
corresponding to its internal principle" (Tholuck). The consummation is described in Revelation 21, 22.

21. Now. Peculiar to Luke.

Shall be filled. See on Matthew 5:6.

Weep (klai>ontev). Strictly, to weep audibly. See on qou~ntev, mourn, Matthew 5:4.

Laugh (gela>sete). Matthew, shall be comforted.

22. Compare Matthew 5:11.

Son of Man. The phrase is employed in the Old Testament as a circumlocution for man, with special reference to his frailty as contrasted with God (Numbers 23:19;
Psalms 8:4; Job 25:6; 35:8; and eighty nine times in Ezekiel). It had also a Messianic meaning (Daniel 7:13 sq.), to which our Lord referred in Matthew 24:30; 26:64. It
was the title which Christ most frequently applied to himself; and there are but two instances in which it is applied to him by another, viz., by Stephen (Acts 7:56) and
by John (Revelation 1:13; 14:14); and when acquiescing in the title "Son of God," addressed to himself, he sometimes immediately after substitutes "Son of Man" (John
1:50, 52; Matthew 26:63, 64).

The title asserts Christ's humanity - his absolute identification with our race: "his having a genuine humanity which could deem nothing human strange, and could be
touched with a feeling of the infirmities of the race which he was to judge" (Liddon, "Our Lord's Divinity"). It also exalts him as the representative ideal man. "All human
history tends to him and radiates from him; he is the point in which humanity finds its unity; as St. Irenaeus says, 'He recapitulates it..' He closes the earlier history of our
race; he inaugurates its future. Nothing local, transient, individualizing, national, sectarian dwarfs the proportions of his world embracing character. He rises above the
parentage, the blood, the narrow horizon which bounded, as it seemed, his human life. He is the archetypal man, in whose presence distinction of race, intervals of ages,
types of civilization, degrees of mental culture are as nothing" (Liddon).

But the title means more. As Son of Man he asserts the authority of judgment over all flesh. By virtue of what he is as Son of Man, he must be more. "The absolute
relation to the world which he attributes to himself demands an absolute relation to God.... He is the Son of Man, the Lord of the world, the Judge, only because he is
the Son of God" (Luthardt). Christ's humanity can be explained only by his divinity. A humanity so unique demands a solution. Divested of all that is popularly called
miraculous, viewed simply as a man, under the historical conditions of his life, he is a greater miracle than all his miracles combined. The solution is expressed in
Hebrews 1.

23. Leap for joy (skirth>sate). See Luke 1:41, 44. Compare Matthew, be exceeding glad (ajgallia~sqe: see on 1 Peter 1:6).

Their fathers. Peculiar to Luke.

24. Woe. These woes are not noted by Matthew.

Have received (ajpe>cete). In Matthew 6:5, 16 the Rev. has properly changed "they have their reward" to "they have received." The verb, compounded of ajpo>, off
or from, and e]cw, to have, literally means to have nothing left to desire. Thus in Philippians 4:18 when Paul says, "I have all things (ajpe>cw pa>nta)," he does not
mean merely an acknowledgment of the receipt of the Church's gift, but that he is fully furnished. "I have all things to the full."

Consolation (para>klhsiv). From para>, to the side of, and kale>w, to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into
the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation.
Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb parakale>w, to exhort or console. In its original sense
of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech,
pray (Matthew 8:34; 14:36; Mark 1:40; 5:12 etc.). In the sense of consolation or comfort the noun occurs, in Luke 2:25; 6:24; 2 Corinthians 1:3; 7:4; Philemon 1:7.
The verb, in Matthew 2:18; 5:4; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of
exhortation or counsel, the noun may be found in Acts 2:40; 11:23; 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but
the kindred word para>klhtov, the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word
comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80"the child waxed,
and was comforted in spirit" (A.V., waxed strong); and Tyndale, Luke 22:43"there appeared an angel from heaven comforting him" (A.V., strengthening). The comfort
which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and of judgment. Underlying the word is the sense of a wise counsel or
admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says "they that mourn shall be
comforted," he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to
fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick chamber, but the tonic breath of the open world, of moral
struggle and victory; the atmosphere for him that climbs and toils and fights.

25. Mourn and weep (penqh>sete kaisete). See on Matthew 5:4.

26. Well (kalw~v). Handsomely, fairly.

27. Which hear. With the sense of hearing in order to heed: giving heed. Compare Matthew 11:15.

29. Cheek (siago>na). Lit., the jaw. The cheek is pareia>. The blow intended is not, therefore, a mere slap, but a heavy blow; an act of violence rather than of
contempt.

Taketh away (ai]rontov). Lit., taketh up, lifteth.

Cloke - coat. See on Matthew 5:40.

30. Everyone. Peculiar to Luke. Augustine remarks, "omni petenti, non omnia petenti; give to every one that asks, but not everything he asks."

Asketh (aijtou~nti). See on Matthew 15:23. Compare Matthew 5:42.

Ask again (ajpai>tei), Only here and Luke 12:20. Used in medical language of diseases demanding or requiring certain treatment.

32. What thank (poi>a).? What kind of thanks? Not what is your reward, but what is its quality? On thank (ca>riv), see on chapter 1:30.
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34. Lend (danei>zete). Properly, at interest.

Sinners (oiJ aJmartwloi). The article marks them as a class. So, often in New Testament, as when classed with publicans.
Ask again (ajpai>tei), Only here and Luke 12:20. Used in medical language of diseases demanding or requiring certain treatment.

32. What thank (poi>a).? What kind of thanks? Not what is your reward, but what is its quality? On thank (ca>riv), see on chapter 1:30.

34. Lend (danei>zete). Properly, at interest.

Sinners (oiJ aJmartwloi). The article marks them as a class. So, often in New Testament, as when classed with publicans.

Love. Not filou~si, which implies an instinctive, affectionate attachment, but ajgapw~sin, of a sentiment based on judgment and calculation, which selects its object for a
reason. See, farther, on John 21:15-17. Tynd., the very sinners love their lovers.

35. Hoping for nothing again (mhdezontev). A later Greek word, only here in New Testament, and meaning originally to give up in despair, a sense which is adopted by
some high authorities, and by Rev., never despairing. Luke was familiar with this sense in the Septuagint. Thus Isaiah 29:19"The poor among men (oiJ ajphlpisme>noi
tw~n ajnqrw>pwn). shall rejoice." So in Apocrypha, 2 Mac. 9:18, "despairing of his health;" Judith 9:11, "A savior of them that are without hope (ajphlpisme>nwn)."
According to this, the sense here is, "do good as those who consider nothing as lost." The verb and its kindred adjective are used by medical writers to describe
desperate cases of disease.

Children of the Highest (uiJoistou). Rev., rightly, sons. Compare Matthew 5:45, 48.

Kind (crhsto>v) See on Matthew 11:30.

36. Merciful (oijkti>rmonev). See on Jas. 5:11.

37. Forgive (ajpolu>ete). Lit., release. So Rev., Christ exhorts to the opposite of what he has just forbidden: "do not condemn, but release." Compare Luke 22:68;
23:16, 17.

38. Pressed down (pepiesme>non). Only here in New Testament. A common medical term for pressing strongly on a part of the body, and opposed to yau>ein, to
touch gently.

Shaken together, running over. Bengel says, "Pressed down, as dry articles; shaken together, as soft goods; running over, as liquids." But this is fanciful and incorrect.
The allusion in every case is to a dry measure; and the climax in the three participles would be destroyed by Bengel's interpretation.

Bosom (tolpon). The gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch. In the Eastern markets at this day vendors
may be seen pouring the contents of a measure into the bosom of a purchaser. In Ruth 3:15 Boaz says to Ruth, "Bring the vail (the mantle, so Rev., Old Testament),
that thou hast upon thee, and hold it (hold it open): and he measured six measures of barley into it." Compare Isaiah 65:7"I will measure their former work into their
bosom; also Jeremiah 32:18. In Acts 27:39 the word is used of a bay in a beach, forming a bend in the land like the hollow of a robe. Similarly, the Latin sinus means
both the hanging, baggy bosom of a robe and a bay.

39. Can the blind (mh>ti dunatai tuflo)? The interrogative particle expects a negative reply. Surely the blind cannot, etc.

Lead (oJdhgei~n). Better, guide, as Rev., since the word combines the ideas of leading and instructing.

Shall they not (oujci)? Another interrogative paricle, this time expecting an affirmative answer.

40. Perfect (kathrtisme>nov). Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights,
whether in a physical or a moral sense. See 1 Corinthians 1:10 where Paul exhorts to be perfectly joined together (kathrtisme>noi) in opposition to being divided. In
Galatians 6:1 it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint.

41. Beholdest (ble>peiv) - considerset (katanoei~v) - mote (ka>rfov) - beam (doko). See on Matthew 7:3.

42. Brother. "Expressing the pretense of fraternal duty. To this is opposed 'Thou hypocrite!'" (Bengel).

Let me cast out (a]fev ejkba>lw). with a studied courtesy: allow me to cast out.

See clearly to cast out. See on Matthew 7:5.

43. a good tree bringeth not forth corrupt fruit (ouj ejstin de>ndron kalo). Rev., more correctly, there is no good tree that bringeth, etc. Sapro>n, corrupt, is
etymologically akin to sh>pw, in Jas. 5:2: "Your riches are corrupted." The word means rotten, stale.

Neither. Rev., nor again. The A.V. omits again (pa>lin, on the other hand).

44. Bramble-bush (ba>tou) Matthew has tribolw~n, thistles. The word occurs only once outside of Luke's writings, in Mark 12:26 where it is used as the familiar title
of a section of the Pentateuch. Luke also uses it in the same way (Luke 20:37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient
physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our
Lord's: "A farmer could never make a bramble bear grapes." It is the word employed by the Septuagint for the bush out of which God spoke to Moses.

Grapes (stafulh). Lit., a cluster of grapes.

45. Evil. See on Luke 3:19.

47. I will shew you to whom he is like. Peculiar to Luke. See on Matthew 7:24.

48. Digged deep (e]skayen kaiqunen). The A.V. regards the two words as a strong expression of a single idea; but the idea is twofold: he dug (through the sand), and
deepened down into the solid rock. So Rev., rightly, he digged and went deep.

The flood (plhmmu>rav). There is no article: a flood. The word occurs in Luke only, and only in this passage. As a medical term it is used of excess of fluids in the
body: flooding.
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Beat vehemently (prose>rjrJhxen). Rev., more literally, brake. Used by physicians of a rupture of the veins. It occurs only here and verse 49. Matthew has
prose>koyan, beat.
deepened down into the solid rock. So Rev., rightly, he digged and went deep.

The flood (plhmmu>rav). There is no article: a flood. The word occurs in Luke only, and only in this passage. As a medical term it is used of excess of fluids in the
body: flooding.

Beat vehemently (prose>rjrJhxen). Rev., more literally, brake. Used by physicians of a rupture of the veins. It occurs only here and verse 49. Matthew has
prose>koyan, beat.

49. Upon the earth without a foundation. Matthew, upon the sand. The two men are conceived as alike selecting a spot where the sand overlies the rock. The one
builds directly upon the sand, the other digs through and down into the rock.

It fell (e]pesen). But the best texts read sune>pesen, fell together, collapsed. Rev., fell in. Only here in New Testament. In medical language used of falling-in of parts of
the body. Thus Hippocrates, "the temple fallen in: the limb quickly collapses or shrivels." Matthew uses the simple verb e]pesen, fell.

Ruin (rJh~gma). Lit., breaking. Only here in New Testament. A medical term for a laceration or rupture. Matthew has ptw~siv, the fall.

CHAPTER 7

1-10. Compare Matthew 8:5-13.

1. Sayings (rJh>mata). See on Luke 1:37.

In the ears (eijv ta). Lit., into the ears. See on ears, Luke 4:37.

2. Centurion (eJkatonta>rcou). From e[katon, a hundred, and a]rcw, to command. Commander of a hundred men. Mark uses kenturi>wn, a Graecized form of the
Latin word centurio. A centuria was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred
or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the caption of which was called centurio. The numbers of a century
varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or spei~rai, bands, as "the Italian band," of which Cornelius was a centurion (Acts
10:1). The commanders of these cohorts were called chiliarchs, or chief captains (John 18:12 Rev.). Each cohort contained six centuries, or companies, of which the
commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his
office was the vitis, or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson ("Companions of St. Paul") remarks
on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the
one at the cross, and Julius, who escorted Paul to Rome. See, further, on Acts 10:1.

Servant (dou~lov). A bond-servant. Matthew has pai~v, a servant, which occurs also at ver. 7.

Dear (e]ntimov). Lit., held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have
existed. It may mean only that he was a valuable servant. See on 1 Peter 2:4. In this case Luke omits the mention of the disease, which is given by Matthew.

Beseeching (ejrwtw~n). Too strong. Better asking, as Rev. The word to beseech (parakale>w) occurs in the next verse. See on Matthew 15:23.

Heal (diasw>sh|). Better as Rev., save. See on Luke 6:19.

4. They besought him instantly (pareka>loun spoudai>wv). On besought, see on Luke 6:24. Instantly, which commonly means at once, is used in its older meaning,
pressingly, from the Latin instare, to urge or press upon. So Romans 12:12"instant in prayer." Wyc., prayed busily.

That he was worthy (o[ti a]xio>v ejstin). The A.V. renders o[ti as a conjunction, that. The Rev., more correctly, takes it as a mark of quotation, besides properly
rendering ejstin is, instead of was. Render as Rev., He is worthy that thou shouldst do this; for the best texts read pare>xh|, the second person, thou shouldst do,
instead of the third person, pare>xei, he shall do.

5. He hath built (aujtomhsen). He is emphatic; himself, at his own expense.

A synagogue (th). The article, "the synagogue," marks the particular synagogue which these elders represented. Hence Rev., rightly, "our synagogue." "He did not
merely avoid profaning the synagogue" (Bengel).

6. Went (ejporeu>eto). The imperfect tense is explained by what follows. He was going, was on the way, when he was met by the second messenger from the
centurion.

Friends. Possibly kinsmen, not elders now.

Trouble (sku>llou). Lit., worry. See on Matthew 9:36; Mark 5:35.

Worthy (iJkano>v). Lit., sufficient. Compare Matthew 3:11"worthy to bear;" and 2 Corinthians 3:5"not that we are sufficient (iJkanoi>), but our sufficiency
(iJkano>thv) is of God." It is also used in the sense of much, many, long. See Luke 7:12; 8:27, 32; 20:9; Acts 9:23.

7. Say in a word. Lit., "say with a word."

My servant shall be healed (ijaqh>tw oJ pai~v mou~). It is strange that the Rev. should have omitted to note the imperative mood here, at least in the margin. The literal
rendering is the more graphic: Let my servant be healed. Note the professional word for heal. See on Luke 6:19.

8. Also. See on Matthew 8:9.

Set under authority (uJpoan tasso>menov). It is not easy to render the exact force of these words. The sense of the present participle with the verb eijmi>, I am, is very
subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle,
tetagme>nov. The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life.
The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus: "I am a man whose daily course of life and duty is appointed
and arranged by superior authority." The centurion speaks in a figure which is well explained by Alford: "I know how to obey, being myself under authority; and I know
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                                                                                                                                                               diseases
serve as their Master." Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If
that be so, it is a question whether the word man (ajnqrwpo>v) may not imply more than is commonly assigned to it. Taking the Greek words in their order they may
subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle,
tetagme>nov. The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life.
The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus: "I am a man whose daily course of life and duty is appointed
and arranged by superior authority." The centurion speaks in a figure which is well explained by Alford: "I know how to obey, being myself under authority; and I know
how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more thou, who art over all, and whom diseases
serve as their Master." Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If
that be so, it is a question whether the word man (ajnqrwpo>v) may not imply more than is commonly assigned to it. Taking the Greek words in their order they may
read, "For I also, a man (as compared with thee), am set under authority, having soldiers under myself. See on Matthew 8:9.

10. Whole (uJgiai>nonta). See on Luke 5:31. The best texts omit that had been sick.

11-17. Peculiar to Luke.

11. The day after (ejn th|~ eJxh~v). Others read ejn tw|~ eJxh~v, soon after. So Rev. Luke's usage favors the latter.

Nain. Mentioned nowhere else in the Bible. "On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further
recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to
guarantee its authenticity. One entrance alone it could have had - that which opens on the rough hillside in its downward slope to the plain. It must have been in this
steep descent, as, according to Eastern custom, they 'carried out the dead man,' that, 'nigh to the gate' of the village, the bier was stopped, and the long procession of
mourners stayed, and 'the young man delivered back to his mother'" (Stanley, "Sinai and Palestine"). "It is in striking accord with the one biblical incident in the history
of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the
east of the village" (Thomson, "Land and Book").

12. Carried out. The tombs were outside of the city.

13. The Lord. See on Matthew 21:3.

Saw her. Edersheim says, "Had it been in Judaea, the hired mourners and musicians would have preceded the bier; in Galilee they followed. First came the women; for,
as an ancient Jewish commentary explains, woman, who brought death into our world, ought to lead the way in the funeral procession" ("Jewish Social Life").

Had compassion (ejsplagcni>sqh). From spla>gcna, the nobler entrails, regarded as the seat of the affections. See on pitiful, 1 Peter 3:8.

14. Touched. Not fearing the ceremonial defilement of contact with the dead.

The bier (soro>v). In classical Greek, originally, of a vessel for holding anything: sometimes of a cinerary urn. Here the open bier. Edersheim says "of wicker-work."

15. Sat up (ajneka>qisen). Compare Acts 9:40. In this intransitive sense the word is used mostly by medical writers.

Delivered (e]dwken). Rev., gave. "For he had already ceased to belong to his mother" (Bengel). Compare Luke 9:42.

16. There came a fear on all (e]laben debov a[pantav). Lit., as Rev., fear took hold on all.

17. This rumor. Rev., report: viz., of a great prophet who had vindicated his claims by raising the dead.

18-35. Compare Matthew 11:2-19.

19. Two (du>o tina). Lit, two certain ones. Rev., in margin, certain two.

Art thou. The thou is emphatic. See on Matthew 11:3.

21. Diseases-plagues (no>swn_masti>gwn). See on Matthew 4:23; Mark 3:10. Marking the two classes of disease recognized in medical writings, chronic and acute.

Evil spirits (pneuma>twn). On ponhro>v, evil, see Luke 3:19. It is applied to evil spirits by Luke only, with the single exception of Matthew 12:45. In accordance with
its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke
distinguishes here between disease and demoniac possession, as often. See Luke 6:17, 18; 8:2; 13:32.

He gave (ejcari>sato). More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on ca>riv, favor, Luke 1:30; and compare
freely give, Romans 8:32. Also, 1 Corinthians 2:12.

22. The blind receive, etc. Better, are receiving, are walking, even while Jesus is speaking and John is in doubt.

23. Shall not be offended (mh). Rev., shall find none occasion of stumbling. See on Matthew 5:29. Note also the conditional not (mh): "shall not find, whatever may
occur."

24. To see (qea>sasqai). Rev. is correct but awkward, to behold. The verb implies steadfast, intent gazing. See on Matthew 11:7.

25. Gorgeously apparelled (ejn iJmatismw|~ ejndo>xw|). Lit., in splendid clothing.

Live delicately (trufh|~ uJpa>rcontev). Lit., are in luxury. On uJpa>rcontev, are, see on James 2:15. On trufh, luxury, see on 2 Peter 2:13 the only other place where it
occurs. Compare the kindred verb trufa>w, to live in luxury, James 5:5.

Kings' courts (basilei>oiv). Only here in New Testament. Often rendered palaces. Sometimes, in later Greek, applied to a capital or royal city, a royal treasury, and a
royal diadem.

26. A prophet (profh>thn). The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term, but does not cover its
meaning entirely. The word is from fhmi>, to speak, and pro>, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand;
or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of in behalf of; for. The prophet is, therefore, primarily, one who speaks
standing
 Copyrightbefore  another, andInfobase
             (c) 2005-2009,      thus forming
                                          Mediaa medium
                                                   Corp. between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical
                                                                                                                                                               Pageterm 106for/ 536
                                                                                                                                                                                the
interpreter of a divine message. So Plato: "For this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them
diviners, seers (ma>nteiv); they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters,
(profh~~tai) of things divine" ("Timaeus," 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals
26. A prophet (profh>thn). The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term, but does not cover its
meaning entirely. The word is from fhmi>, to speak, and pro>, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand;
or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of in behalf of; for. The prophet is, therefore, primarily, one who speaks
standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the
interpreter of a divine message. So Plato: "For this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them
diviners, seers (ma>nteiv); they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters,
(profh~~tai) of things divine" ("Timaeus," 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals
himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth-teller, not necessarily a foreteller. The essence of the
prophetic character is immediate intercourse with God. One of the Hebrew names for "prophet," and, as some maintain, the earlier name, signified a shewer or seer.
See 1 Samuel 9:10; and in 1 Corinthians 14:26-30 Paul shows that revelation stands in necessary connection with prophesying.

27. Prepare (kataskeua>sei). See on Luke 1:17.

Least (mikro>terov). Lit., less. Rev., but little; or, as we might say, "comparatively little."

29. Justified God. Declaring, by being baptized, that God's will concerning John's baptism was right.

30. Lawyers (nomikoi). Not legal practitioners, but interpreters and doctors of the Mosaic law.

Rejected (hjqe>thsan). Set aside, or annulled; made it vain through their disobedience.

Against themselves (eijs eJautou>v). More strictly, with reference to themselves.

32. Children (paidi>oiv). Diminutive; little children. See on Matthew 11:16.

Market-place. See on Matthew 11:16.

We piped. Playing at wedding.

Mourned (ejqrhnh>samen). Rev., much better, wailed: playing at funeral.

Weep (ejklau>sate). Of audible weeping. See on Matthew 5:4. Matthew has ejko>yasqe, beaten your breasts. See on Matthew 11:17.

33. Bread and wine. Peculiar to Luke.

37. A woman who (h[tiv). Of that class which was, etc.

A sinner. Wyc., a sinneress. Her presence there is explained by the Oriental custom of strangers passing in and out of a house during a meal to see and converse with
the guests. Trench cites a description of a dinner at a consul's house in Damietta. "Many came in and took their places on the side-seats, uninvited and yet unchallenged.
They spoke to those at table on business or the news of the day, and our host spoke freely to them" ("Parables"). Bernard beautifully says: "Thanks to thee, most
blessed sinner: thou hast shown the world a safe enough place for sinners - the feet of Jesus, which spurn none, reject none, repel none, and receive and admit all.
Where alone the Pharisee vents not his haughtiness, there surely the Ethiopian changes his skin, and the leopard his spots" (cit. by Trench, "Parables").

Sat (kata>keitai). Lit., is reclining at meat: a lively change to the present tense.

Alabaster. See on Matthew 26:7.

38. At his feet behind. The body of the guest rested on the couch; the feet were turned from the table toward the walls, and the left elbow rested on the table.

Wash (bre>cein). More literally and better, as Rev., wet, as with rain.

Wiped (ejxe>massen). See on Luke 5:2.

41. Creditor (daneisth|~). From da>neion, a loan. Properly a lender of money at interest. Rev., lender. See on Luke 6:34.

Pence (dhna>ria). See on Matthew 20:2.

42. Frankly forgave (ejcari>sato). Rev. omits frankly, which is implied in the verb. See on ver. 21.

43. I suppose (uJpolamba>nw). The verb literally means to take up by getting under. It might be rendered, accordingly, I take it.

45. Ceased (die>lipen). Only here in New Testament. Common in medical language, meaning to be intermittent, and to discontinue giving remedies for a time.

To kiss (katafilou~sa). The compound verb has the force of kissing tenderly, caressing.

46. Oil (ejlai>w|). In vv. 37, 38, the word mu>ron, liquid ointment, is used. This was the finer and costlier of the two. Christ means to say to Simon, "thou didst not
anoint my head, the nobler part, with ordinary oil. She hath anointed my feet with costly ointment.

49. They began. Luke notes the first uprising of the thought.

Within themselves (ejn eJautoi~v). Better, among themselves, as Rev., in margin.

Also (kai). Much better as Rev., "who even forgiveth sins."

50. In peace (eijv eijrh>nhn). Lit., into peace. See on Mark 5:34.

CHAPTER        8
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1-3. Peculiar to Luke.
Also (kai). Much better as Rev., "who even forgiveth sins."

50. In peace (eijv eijrh>nhn). Lit., into peace. See on Mark 5:34.

CHAPTER 8

1-3. Peculiar to Luke.

1. Afterward (ejn tw|~ kaqexh~v). Rev., soon afterward. See on Luke 7:11.

Throughout every city and village (katalin kaimhn). Lit., by city and village. See on ver. 4.

Preaching (khru>sswn). Or proclaiming, as a herald. Compare Luke 4:18 and see on 1 Peter 2:5.

And the twelve were with him. The were is supplied by the translators. Better, "he himself went about," etc., "and the twelve (went) with him;" or, as Rev., and with him
the twelve.

3. Steward (ejpitro>pou). From ejpitre>pw, to turn toward; thence to turn over to, transfer, and so commit or intrust to. The word thus literally means, one to whom
the management of affairs is turned over.

4-18. Compare Matthew 13:1-23; Mark 4:1-25.

4. Out of every city (katan). City by city.

Were come (ejpiporeuome>nwn). The present participle denoting something in progress. They kept coming. Rev., resorted.

5. To sow. See on Matthew 13:3.

His seed. Peculiar to Luke.

By the way-side. See on Matthew 13:4.

Was trodden down. A rendering which would apply better to standing grain. Render, as Rev., trodden under foot. Peculiar to Luke.

6. The rock (thtran). Matthew has the rocky places, and Mark the rocky ground.

Sprung up (fue). Lit., having sprung up. Rev., better, grew. Sprung up is Matthew's ejxane>teilen. Only here and Hebrews 12:15 where it is a quotation from the
Septuagint. See on Matthew 13:7.

Moisture (iJkma>da). Only here in New Testament. Matthew and Mark have depth of earth. The word is the medical expression for juices of the body, of plants, and
of the earth. Aristophanes, metaphorically, the juice of thought ("Clouds," 233). Hippocrates uses this and the preceding word together, comparing the juices of the
body with those of the earth.

7. Among (ejn me>sw|). In the midst. Stronger than the simple ejn, in, as giving more prominence to the danger.

Sprung up with it (sumfuei~sai). Only here in New Testament. See on ver. 6, and Matthew 13:7. The technical word among physicians for closing of wounds or ulcers,
and uniting of nerves or bones. Dioscorides uses it, as here, of plants growing in the same place: "The hellebore grows together with the vines."

Choked (ajpe>pnixan). Lit., choked off. Matthew has the simple e]pnixan, choked; and Mark sune>pnixan; the su>n, together, emphasizing the idea of compression.
Luke is very fond of compounds and sonorous words. See on Luke 23:51.

8. A hundred-fold. Omitting the thirty and sixty of Matthew and Mark. See on Matthew 13:8.

10. Mysteries. See on Matthew 13:11.

Understand (suniw~sin). See on understanding, the kindred noun, Mark 12:33.

11. The parable is this. According to its interpretation.

13. For awhile believe. See on Matthew 13:21. Matthew and Mark have endureth, or endure for a while.

In time of temptation. Matthew and Mark have, when tribulation or persecution cometh.

Fall away. Lit., withdraw or stand aloof. Matthew and Mark have stumble.

14. Go forth (poreu>omenoi). The present participle. Much better Rev., "they that have heard, and as they go on their way are choked," etc.

Choked with (u[po, under). Implying the impulse under which they pursue their course.

Bring (no fruit) to perfection (telesforou~sin). Only here in New Testament. Matthew and Mark have, it becometh unfruitful. The verb literally means to bring to an end
or accomplishment.

15. These are they which (ou=toi> eijsin oi[tinev). Which denotes them as belonging to a class. Hence Rev., rightly, such as.

Honest and good heart. Peculiar to Luke. Honest; lit., fair, noble. Honest, not in the popular sense, but in the sense of the Latin honestus; noble, virtuous, worthy.

Keep (kate>cousin). Much better Rev., hold it fast, giving the force of the compound verb.
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With patience. Or in patience. Peculiar to Luke. In contrast with fall away, ver. 13.
Honest and good heart. Peculiar to Luke. Honest; lit., fair, noble. Honest, not in the popular sense, but in the sense of the Latin honestus; noble, virtuous, worthy.

Keep (kate>cousin). Much better Rev., hold it fast, giving the force of the compound verb.

With patience. Or in patience. Peculiar to Luke. In contrast with fall away, ver. 13.

16. Candle (lu>cnon). Rev., properly, lamp. See on Mark 4:21.

Candlestick (lucni>av). Correctly, as Rev., a stand. See on Matthew 5:15.

17. Nothing is secret-manifest. Correctly rendered in A.V., but not so the parallel passage, Mark 4:22 on which see note.

18. How ye hear (pw~v). The manner of hearing. Mark has ti>, what ye hear; the matter.

Seemeth (dokei~). Peculiar to Luke. Rev. renders "thinketh he hath," as James 1:26 on which see note. Wyc., guesseth; Tynd., supposeth.

19-21. Compare Matthew 12:46-50; Mark 3:31-35.

Come at him (suntucei~n). Only here in New Testament. The word properly carries the idea of an accidental meeting, and slightly so here. Jesus was lost in the crowd,
and his friends could not fall in with him.

Luke 8:22-25; 9:57-62. Compare Matthew 8:18-27; Mark 4:35-41.

22. Let us go over unto the other side of the lake. Wyc. has, pass we over the standing water. On lake, see on Luke 5:1.

Launched forth (ajnh>cqhsan). See on Luke 5:3. The verb literally means to lead up; hence to lead up to the high sea, or take to sea; put to sea. It is the word used of
Jesus' being led up into the wilderness and the mount of temptation (Matthew 4:1; Luke 2:22); also of bringing up a sacrifice to an idol-altar (Acts 7:41). Often in Acts
in the accounts of Paul's voyages.

23. He fell asleep (ajfu>pnwsen). Very graphic. He fell off (ajpo>) into sleep.

Came down (kate>bh). More vivid than either Matthew or Mark, who have there arose. The word describes the action of the sudden storms which literally came
down from the heights surrounding the lake. See on Matthew 8:24.

Storm (lailay). See on Mark 4:37. Matthew has seismo, a shaking. See on Matthew 8:24.

They were filling with water (suneplhrou~nto). Used by Luke only. Mark, as usual, goes into minuter detail, and describes how the waves beat into the boat. Note the
imperfects: they were filling; they were beginning to be in danger, contrasted with the instantaneous descent of the storm expressed by the aorist came down.

24. Master. See on Luke 5:5.

Rebuked. Compare the more detailed narrative of Mark, 4:39, and see notes there. Wyc., blamed.

The raging (klu>dwni). See on James 1:6.

Arose (diegerqei). Wrong. It is the word used just before, awoke. Lit., having been thoroughly awakened. Rev., correctly, he awoke. Luke is especially fond of
compounds with dia>.

A calm. Matthew and Mark have "a great calm."

25. He commandeth. Peculiar to Luke.

26. They arrived (kate>pleusan). The verb means literally to sail down from the sea to the shore. Compare launched forth, ver. 22. Only here in New Testament. The
two prepositions, up and down, are used in our nautical terms bear up and bear down. See Introduction, on Luke's variety of words for sailing. Matthew and Mark
have came (ejlqo>ntov h+lqon).

Gerasenes. The texts vary, some reading Gadarenes, as A.V., others Gergesenes.

Over against (ajntipe>ra). Only here in New Testament.

27. There met him out of the city. The words out of the city belong rather with a certain man. So Rev.

Which had devils long time. The best texts insert kai, and, after devils (demons), and read "who had demons, and for a long time he had worn," etc. Long (iJkanw~|).
See on Luke 7:16.

Tombs. See on Matthew 8:28. Compare Mark 5:4-6.

28. Fell down (prose>pesen). Mark has proseku>nhsen, which often implies religious or superstitious feeling, as Matthew 4:9, 10. This is the prostration of abject
terror.

Cried out (ajnakra>xav). The compound verb with ajna>, up, implies what is conveyed by our phrase, lifting up the voice. See on Mark 5:5.

What have I to do with thee? See on Mark 5:7.

Torment (basani>sh|v). See on Matthew 4:24. Luke never uses the word of sickness, as Matthew 8:6. See on Luke 4:41.

29. He had commanded (parh>ggellen). Imperfect tense. Rev. does not improve by reading he commanded. The imperfect expresses the simultaneousness of the
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exorcism and the cry torment me not. Better, for he was commanding. So the Am. Rev.

It had seized (sunhrpa>kei). Used by Luke only. See Acts 6:12; 27:15. The verb literally means to snatch and carry away with (su>n).
Torment (basani>sh|v). See on Matthew 4:24. Luke never uses the word of sickness, as Matthew 8:6. See on Luke 4:41.

29. He had commanded (parh>ggellen). Imperfect tense. Rev. does not improve by reading he commanded. The imperfect expresses the simultaneousness of the
exorcism and the cry torment me not. Better, for he was commanding. So the Am. Rev.

It had seized (sunhrpa>kei). Used by Luke only. See Acts 6:12; 27:15. The verb literally means to snatch and carry away with (su>n).

He was kept bound (ejdesmeu>eto fulasso>menov). Lit., he was bound, being guarded. Rev., was kept under guard and bound. The A.V. does not sufficiently bring
out the vigilance with which he was attended.

Chains and fetters. See on Mark 5:4.

Breaking (diarrh>sswn). Compare Mark 4:4 and see note there.

Was driven, etc. Peculiar to Luke.

30. Many devils were, etc. Compare Mark 5:9.

31. Command them. The plural, referring to the legion.

The deep (a]busson). Lit., the bottomless. Transcribed into our abyss, as Rev. Mark has a quite different request, that he would not send them out of the country
(5:10). In Romans 10:7 used of Hades, to which Christ descended; and in Revelation always of the bottomless pit. The demons refer to their place of abode and
torment.

33. Ran violently (w[rmhsen). Rev., more neatly, rushed. Only Mark gives the number of the swine, two thousand.

A steep place. See on Matthew 9:32.

36. He that was possessed with devils. Expressed in the Greek by two words, oJ daimonisqei>v, the demonized.

Was healed (ejsw>qh). See on Luke 6:19.

37. They were taken (sunei>conto). See on Luke 4:38. The same word as of the fever.

38. Besought (ejde>eto). Imperfect: was beseeching. See on prayers, Luke 5:33. Rev., prayed. Beseech is used to render parakale>w (Mark 5:10). See on
consolation, Luke 6:24. Parakale>w, beseech, is used of prayer to God in only one instance, 2 Corinthians 12:8 where Paul besought the Lord to remove the thorn in
the flesh. Frequently of requests to Christ while on earth. De>omai, to pray, often of prayer to God (Matthew 9:38; Luke 10:2; Acts 8:22). It is noticeable that in ver.
28, where the demons address Christ as the Son of the highest God, they say de>onai, I pray. In vv. 31, 32, where they ask not to be sent away, and to be allowed to
enter into the swine, they say parakale>w, I beseech. The restored man, recognizing Jesus' divine power, prayed (ejdei~to) to be with him. The distinction, however,
must not be closely pressed. The two words seem to be often used interchangeably in the New Testament.

39. Shew (dihgou~). Rather relate, recount, with the idea of telling the story throughout (dia>). See on declaration, Luke 1:1.

Throughout the whole city. Mark says in Decapolis.

How great things (o[sa). Lit., how many things, and thus according with recount. Declared all things throughout, as many as Jesus had done.

41-56. Compare Matthew 9:18-26; Mark 5:22-43.

41. Jairus. The name of one of the Israelite chiefs, Jair, who conquered and settled Bashan (Numbers 32:41; Joshua 13:30). "His name lingered down to the time of the
Christian era, when, in the same region as that which he conquered, we find a ruler of the synagogue named Jair" (Stanley, "Jewish Church").

42. Thronged (sune>pnigon). With the idea of pressing together (su>n) upon him: stifling. The simple verb is that rendered choke, as in vv. 8, 33.

43. Had spent (prosanalw>sasa). Only here in New Testament. Some texts omit who had spent all here living upon physicians. Luke, with professional sensitiveness,
omits Mark's statement that she had suffered many things from many physicians, and was not bettered but made worse.

44. Hem. See on Matthew 9:20.

Stanched (e]sth). A common medical term.

45. Who touched (ti>v oJ aJyameno>v). Lit., who is he that touched? Rev., who is it that.

Throng and press (sune>cousin_ajpoqli>bousin). On the former word, see ver. 37, and Luke 4:38. Rev. renders the latter, which occurs here only, more literally,
crush. It means to squeeze out, as wine from grapes. See on tribulation, Matthew 13:21.

46. Hath touched (h[yato) - I perceive (e]gnwn). Rev. renders the two aorists strictly: did touch, and I perceived, with reference to Jesus' knowledge of the touch at the
moment it was applied.

Virtue (du>namin). Rev., power. The evangelists use the word frequently of miracles - mighty works. It is used here in the sense of virtue, according to its use by
naturalists and physicians. Still, too much stress must not be laid upon it as a mark of Luke's professional accuracy, as Dean Plumptre in "The Expositor," 4:139; since
Mark uses it in his narrative of the same incident, and in the same sense (Mark 5:30).

47. Falling down. Not in worship, but in terror. See on fell down, Luke 5:28.

48. In peace. See on Luke 7:50.
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49. From the ruler of the synagogue's house. A.V. and Rev. properly supply house, as the ruler himself is present with Jesus.

Dead. Placed first in the Greek order, for emphasis. "Dead is thy daughter."
47. Falling down. Not in worship, but in terror. See on fell down, Luke 5:28.

48. In peace. See on Luke 7:50.

49. From the ruler of the synagogue's house. A.V. and Rev. properly supply house, as the ruler himself is present with Jesus.

Dead. Placed first in the Greek order, for emphasis. "Dead is thy daughter."

Trouble. See on Matthew 9:36; Mark 5:35. Tyndale renders dis-ease, in the old verbal sense of disturb.

52. Wept and bewailed. Both imperfects, were weeping and bewailing. So, rightly, Rev. Compare on bewailing, Mark 5:38.

54. Maid (hJ pai~v). Instead of the unclassical korasi>on, damsel, of Matthew and Mark.

CHAPTER 9

1-6. Compare Matthew 10:1, 7, 9-11, 14; Mark 6:7-13.

1. Called together. Matthew and Mark have called to.

3. Take (ai]rete). Lit., lift, with a view of carrying away.

Staves. Following the reading rJa>bdouv, for which read rJa>bdon, staff.

Two coats (ajnao citw~nav). Lit., two apiece: the force of ajna>, as in John 2:6.

4. There abide. See on Matthew 10:10.

5. Shake off. See on Matthew 10:14.

6. Throughout the towns (katamav). Rev., rightly, villages. The preposition is distributive, village by village.

7-9. Compare Matthew 14:1-2; 6-12. Mark 6:14-16, 21-29.

7. The tetrarch. See on Matthew 14:1.

That was done (tamena). The present participle. Lit., all that is being done.

Was perplexed (dihpo>rei). Used by Luke only. From dia>, through, and ajpore>w, to be without a way out. The radical idea of the compound verb seems to be of
one who goes through the whole list of possible ways, and finds no way out. Hence, to be in perplexity.

9. He desired (ejzh>tei). Rev., he sought. He did more than desire.

10-17. Compare Mark 6:30-44.

10. Declared (dihgh>santo). Related everything throughout (dia>). See on ver. 39; Luke 1:1.

Bethsaida. Peculiar to Luke. It means Fishing-place.

Healed (ija~to) them that had need of healing (qerapei>av). See on Luke 5:15.

12. And when the day began to wear away. Omit when. Render, and the day began, etc. To wear away (kli>nein). Lit., to decline. Wyc., very literally, to bow down.

Lodge (katalu>swsin). Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Matthew 5:17; Mark 13:2).
Intransitively, to take up one's quarters; lodge; either because the harness of the traveler's horses is loosed, or because the fastenings of their garments are untied. The
kindred word kata>luma, a guest-chamber, occurs, Mark 14:14; or inn, Luke 2:7.

Victuals (ejpisitismo>n). Only here in New Testament. Properly a stock of provisions. Thus Xenophon. "Cyrus hastened the whole journey, except when he halted in
order to furnish himself with supplies" (ejpisitismou~ e[neka).

Desert (e]rhmw|). See on Matthew 14:15.

13. Give ye. The ye emphatic, closing the sentence in the Greek order. See on Matthew 14:15.

Buy food. Compare Mark 6:37.

14. In a company (klisi>av). The plural, in companies. Lit., table-companies. The word is also used in classical Greek of a couch for reclining at table. Only here in
New Testament. See on Mark 6:39.

16. Brake and gave (kate>klasen_ejdi>dou). Note the two tenses, as in Mark 6:41 and see note there.

To set before (paraqei~nai). Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare Luke 10:8; Acts 16:34.
From the sense of placing beside, comes that of putting in charge, committing (Luke 12:48; 23:46; 1 Timothy 1:18). Hence the kindred noun paraqh>kh (2 Timothy
1:12), a deposit: that which I have committed.

17. Were filled. See on Matthew 5:6.
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                                       remained to them twelve baskets (kaitwn ko>finoi dw>deka). The Rev. is more accurate, putting the commaPage     111 / 536
                                                                                                                                                 after aujtoi~v, to
them, instead of after klasma>twn, fragments; and making the latter word depend on ko>finoi, baskets. Render, therefore, And there was taken up that which remained
over to them, of broken pieces, twelve baskets.
1:12), a deposit: that which I have committed.

17. Were filled. See on Matthew 5:6.

There were taken up of fragments that remained to them twelve baskets (kaitwn ko>finoi dw>deka). The Rev. is more accurate, putting the comma after aujtoi~v, to
them, instead of after klasma>twn, fragments; and making the latter word depend on ko>finoi, baskets. Render, therefore, And there was taken up that which remained
over to them, of broken pieces, twelve baskets.

Baskets. See on Matthew 14:20.

18-21. Compare Matthew 16:13-20. Mark 8:27-30.

18. As he was praying. Peculiar to Luke.

20. Ye. Emphatic: "but ye, whom do ye say that I am?"

The Christ of God. Each evangelist gives Peter's confession differently. Matthew, The Christ, the Son of the living God. Mark, The Christ. See on Matthew 16:15. On
Christ, see on Matthew 1:1.

21. He straitly charged (ejpitimh>sav). The word implies an emphatic, solemn charge; its meaning being, strictly, to lay a penalty upon one, and thence, to charge under
penalty.

No man (mhdeni). The conditional negative: no man, whoever he might be.

22-27. Compare Matthew 16:21-28; Mark 8:31-38; 9:1.

22. Be rejected (ajpodokimasqh~nai). The verb means to reject on scrutiny or trial, and therefore implies deliberate rejection.

Of the elders (ajpo>). Lit., from the side of; on the part of.

23. Will come after (qe>lei). Not the future tense of the verb come, but the present of the verb to will: wills to come. See on Matthew 1:19; and Mark 8:34. Rev.,
properly, would come.

Daily. Peculiar to Luke.

24. Will save (qe>lh| sw~sai). The same construction as will come after (ver. 23). Rev., would save.

Life (yuch). See on soul, Mark 12:30.

25. Gain (kerdh>sav). A merchant's word. Jesus is putting the case as a common-sense question of profit and loss.

Lose (ajpole>sav). "When he might have been saved" (Bengel). This word, in classical Greek, is used:

1.Of death in battle or elsewhere.

2.Of laying waste, as a city or heritage.

3.Of losing of life, property, or other objects. As an active verb, to kill or demolish.

4.Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; 12:14). Of destroying and
perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). Of losing
(Matthew 10:6, 42; Luke 15:4, 6, 8). Of moral abandonment (Luke 15:24, 32). Of the doom of the inpenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2
Peter 3:9; Romans 2:12).

Cast away (zhmiwqei>v). Another business term. The word means to fine, amerce, mulct; to punish by exacting forfeit. Hence Rev., correctly, forfeit his own self. See
on win your souls, Luke 21:19. Also on Matthew 16:26.

26. Shall be ashamed (ejpaiscunqh|~). The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is "the grief a man
conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem" ("South," cit. by Trench). Hence it
does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun aijscu>nh, shame, in the
New Testament. In Luke 14:9 the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to
take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2 Christ is said to have
"endured the shame," i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: "I am not ashamed of the gospel," though espousing
its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the
friend of the prisoner (2 Timothy 1:16). Compare Hebrews 2:11; 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified
Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in
owning any fellowship with those who have been ashamed of him.

His glory, etc. Threefold glory. His own, as the exalted Messiah; the glory of God, who owns him as his dearly beloved son, and commits to him the judgment; and the
glory of the angels who attend him.

27. Taste of death. The word taste, in the sense of experience, is often used in classical Greek; as, to taste of toils, of sorrow, of freedom, but never of death. The
phrase, taste of death, is common in Rabbinical writings. In the New Testament only here and Hebrews 2:9 used of Christ. Chrysostom (cited by Alford) compares
Christ to a physician who first tastes his medicines to encourage the sick to take them.

The kingdom of God. See on Luke 6:20.

28-36. Compare
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28. A mountain. Rev., the mountain. The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have been the
scene of the transfiguration. "Hermon, which is indeed the center of all the Promised Land, from the entering in of Hamath unto the river of Egypt; the mount of
Christ to a physician who first tastes his medicines to encourage the sick to take them.

The kingdom of God. See on Luke 6:20.

28-36. Compare Matthew 17:1-13; Mark 9:2-13.

28. A mountain. Rev., the mountain. The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have been the
scene of the transfiguration. "Hermon, which is indeed the center of all the Promised Land, from the entering in of Hamath unto the river of Egypt; the mount of
fruitfulness, from which the springs of Jordan descended to the valleys of Israel. Along its mighty forest-avenues, until the grass grew fair with the mountain lilies, his feet
dashed in the dew of Hermon, he must have gone to pray his first recorded prayer about death, and from the steep of it, before he knelt, could see to the south all the
dwelling-place of the people that had sat in darkness, and seen the great light - the land of Zabulon and of Naphtali, Galilee of the nations; could see, even with his
human sight, the gleam of that lake by Capernaum and Chorazin, and many a place loved by him and vainly ministered to, whose house was now left unto them
desolate; and, chief of all, far in the utmost blue, the hills above Nazareth, sloping down to his old home: hills on which the stones yet lay loose that had been taken up
to cast at him, when he left them forever" (Ruskin, "Modern Painters," 4:374).

To pray. Peculiar to Luke.

29. Was altered (ejge>neto). Lit., became different. Luke avoids Matthew's word, metamorfw>qh, was metamorphosed. He was writing for Greek readers, to whom
that word represented the transformations of heathen deities into other forms. See, for instance, the story of the capture of Proteus by Menelaus, in the fourth book of
Homer's "Odyssey." See on Matthew 17:2.

White (leuko). In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of gray dust. Its original sense is clear.
All three evangelists use the word, but combined with different terms. Thus, Matthew, as the light. Mark, sti>lbonta, glistering (see on Mark 9:3). Luke, ejxastra>ptwn
(only here in New Testament), flashing as with the brilliance of lightning. Rev., dazzling.

30. There talked (sunela>loun). The imperfect is graphic; as the vision revealed itself, the two were in the act of talking.

31. This verse is peculiar to Luke. Spake (e]legon). Imperfect, were speaking.

Decease (e]xodon). The Rev. retains the word of the A.V., though it has, to modern ears, a somewhat formal sound. No word, however, could more accurately
represent the original, which is compounded of ejx, out of, and oJdo>v, a journeying; and thus corresponds to the Latin decessus, a going away, whence the word
decease. The Greek word is familiar to us as exodus, applied principally to the migration of the Hebrews from Egypt, and thus used at Hebrews 11:22departing. In the
mouth of Christ it covers the ideas both of death and ascension. Peter uses it of his own death (2 Peter 1:15 where see note).

He should accomplish (e]mellen plhrou~n). Better, as Rev., he was about to accomplish. "Accomplish," or "fulfil," is very significant with reference to Christ's death.
Moses and Joshua had begun an exodus from Egypt, but had not accomplished the going out of God's people from this present world. See Hebrews 3:18; 4:8.

32. Heavy (bebarhme>noi). The perfect participle. Lit., burdened or oppressed. "It was but natural for these men of simple habits, at night, and after the long ascent,
and in the strong mountain air, to be heavy with sleep; and we also know it as a psychological fact, that, in quick reaction, after the overpowering influence of the
strongest emotions, drowsiness would creep over their limbs and senses" (Edersheim).

33. As they were departing (ejn tw~| diacwri>zesqai ajutou). Lit., in their departing. The verb only here in New Testament. The whole sentence is peculiar to Luke's
narrative.

Master. See on Luke 5:5.

Let us make. See on Matthew 17:4.

Tabernacles. See on Matthew 17:4. "Jesus might have smiled at the naive proposal of the eager apostle that they six should dwell forever in the little succoth of wattled
boughs on the slopes of Hermon" (Farrar).

Not knowing what he said. Not implying any reproach to Peter, but merely as a mark of his bewilderment in his state of ecstasy.

34. A cloud. "A strange peculiarity has been noticed about Hermon, in the extreme rapidity of the formation of cloud on the summit. In a few minutes a thick cap forms
over the top of the mountain, and as quickly disperses and entirely disappears" (Edersheim).

Overshadowed them (ejpeski>azen). A beautiful imperfect: "began to overshadow them;" thus harmonizing with the words, "as they entered into." Them (aujtou) must,
I think, be confined to Moses, Elias, and Jesus. Grammatically, it might include all the six; but the disciples hear the voice out of the cloud, and the cloud, as a symbol of
the divine presence, rests on these three as a sign to the disciples. See Exodus 14:19; 19:16; 1 Kings 8:10; Psalms 104:3.

36. When the voice was past (ejn tw~| gene>sqai th). Lit., in the coming to pass of the voice. Rev., when the voice came, with A.V. in margin.

37-43. Compare Matthew 17:14-21; Mark 9:14-29.

37. Come down (katelqo>ntwn). Very frequent in Luke, and only once elsewhere: James 3:15.

38. Master (dida>skale). Teacher.

Look upon (ejpi>bleyai). Only here and James 2:3. To look with pitying regard; and by medical writers of examining the condition of a patient.

39. Taketh (lamba>nei). See on Mark 9:18.

Suddenly (ejxai>fnhv). Used only once outside of the writings of Luke: Mark 13:36. Naturally, frequent in medical writers, of sudden attacks of disease. Luke has
more medical details in his account than the other evangelists. He mentions the sudden coming on of the fits, and their lasting a long time. Mr. Hobart remarks that
Aretaeus, a physician of Luke's time, in treating of epilepsy, admits the possibility of its being produced by demoniacal agency. Epilepsy was called by physicians "the
sacred disease."

Bruising (suntri~bon).
 Copyright             See on
            (c) 2005-2009,    bruised, Media
                            Infobase   Luke 4:18.
                                             Corp.The word literally means crushing together. Rev. expresses the su>n, together, by sorely. Compare
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Mark, gnashing the teeth and pining away (Mark 9:18). The details in Mark 9:21, 22 we might rather expect to find in Luke; especially Christ's question, how long he
had been subject to these attacks. See note on Mark 9:20.
more medical details in his account than the other evangelists. He mentions the sudden coming on of the fits, and their lasting a long time. Mr. Hobart remarks that
Aretaeus, a physician of Luke's time, in treating of epilepsy, admits the possibility of its being produced by demoniacal agency. Epilepsy was called by physicians "the
sacred disease."

Bruising (suntri~bon). See on bruised, Luke 4:18. The word literally means crushing together. Rev. expresses the su>n, together, by sorely. Compare the details in
Mark, gnashing the teeth and pining away (Mark 9:18). The details in Mark 9:21, 22 we might rather expect to find in Luke; especially Christ's question, how long he
had been subject to these attacks. See note on Mark 9:20.

41. Faithless. See on Mark 9:19.

Perverse. See on Matthew 17:17.

How long (e[wv po>te). Lit., until when.

Suffer (ajne>xomai). Better as Rev., bear with. See Acts 18:14; 2 Corinthians 11:1. The literal meaning is to "bear up (ajna>) under."

42. Threw him down (e]rjrJhxen). See on teareth, Mark 9:18.

Tare (sunespa>raxen). Only here in New Testament. Convulse, which is the exact Latin equivalent, would, perhaps, be the nearest rendering. Sparagmo>v, a kindred
noun, is the word for a cramp.

43-45. Compare Matthew 17:22, 23; Mark 9:30-32.

43. Astonished (ejxeph>ssonto). See on Matthew 7:28.

Mighty power (megaleio>thti). Used only by Luke and at 2 Peter 1:16 on which see note.

He did (ejpoi>ei). Imperfect. Better, was doing.

44. Let these sayings sink down into your ears. Lit., put these sayings into your ears.

Shall be delivered (me>llei paredi>dosqai). Rather, is about to be delivered.

46-50. Compare Matthew 18:1-35; Mark 9:33-50.

46. A reasoning (dialogismo). A debate or discussion. See on Luke 24:38 and James 1:22; 2:4.

47. He took a little child (ejpilabo>menov paidi>ou). Strictly, having laid hold of.

By him (par' eJautw~|). Lit., by himself. Mark alone records the taking him in his arms.

48. In my name. See on Matthew 18:5.

51-56. Peculiar to Luke.

51. When the time was come (ejn tw~| sumplhrou~sqai tarav). Lit., in the fulfilling of the days. This means when the days were being fulfilled; not when they were
fulfilled: when the time was drawing near. Rev., were well-nigh come. Luke is speaking of a period beginning with the first announcement of his sufferings, and extending
to the time of his being received up.

That he should be received up (th~v ajnalh>myewv aujtou~). Lit., the days of his being taken up: his ascension into heaven. jAna>lhmyiv occurs nowhere else in the
New Testament; but the kindred verb, ajnalamba>nw, is the usual word for being received into heaven. See Acts 1:2, 11, 22; 1 Timothy 3:16.

57-62. Compare Matthew 8:19-27; Mark 4:35-41.

57. A certain man. Matthew, a scribe.

Thou goest (ajpe>rch|). Lit., "goest away" (ajpo>). I will follow these whithersoever-away thou goest.

58. Holes. See on Matthew 8:20.

Birds (peteina). Strictly, flying fowl. The common word for bird in the New Testament. ]Opniv occurs Matthew 23:37; Luke 13:34; but both times in the sense of hen.
See on Matthew 23:37. ]Orneon is found in Revelation 18:2; 19:17, 21; and pthno>n, another form for the word in this passage, occurs 1 Corinthians 15:30.

Nests. See on Matthew 8:20.

60. Their dead (touv). As Rev., their own dead.

Preach (dia>ggelle). Publish abroad, as Rev. dia>, throughout all regions.

61, 62. Peculiar to Luke.

61. To bid farewell (ajpota>xasqai). In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an
official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in
this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Acts 18:18 of
Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of
bidding farewell. Mark 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luke 14:33; 2 Corinthians 2:13.

62. Put his hand
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Back (eijv tasw). Lit., to things behind. "The figure is that of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks
behind at some object which attracts his interest. He is only half at work, and half-work only will be the result" (Godet).
this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Acts 18:18 of
Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of
bidding farewell. Mark 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luke 14:33; 2 Corinthians 2:13.

62. Put his hand to (ejpibalw). Lit., having laid his hand upon.

Back (eijv tasw). Lit., to things behind. "The figure is that of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks
behind at some object which attracts his interest. He is only half at work, and half-work only will be the result" (Godet).

Fit (e]uqeto>v). Lit., well-placed: adjusted.

CHAPTER 10

1-16. Peculiar to Luke.

1. Appointed (ajne>deixen). Used by Luke only. Lit., to lift up and shew, as Acts 1:24: "Shew which one thou hast chosen." Hence to proclaim any one elected to an
office. See on the kindred noun, shewing, Luke 1:80.

Other seventy. Wrong; for he had not appointed seventy previously. Rev., rightly, seventy others, with reference to the twelve.

2. The harvest (qerismo). From qe>rov, summer (compare qe>romai, to become warm). Harvest, that which is gathered in summer. Wyc., much ripe corn is, but few
workmen.

Pray. See on Luke 8:38.

Send forth (ejkba>lh|). Lit., drive or thrust forth, implying the urgency of the mission. See on Mark 1:12.

3. I send forth (ajposte>llw). See on Matthew 10:2.

4. Purse (balla>ntion). Used by Luke only. For money.

Scrip (ph>ran). For victuals. Rev., wallet.

Shoes. Not that they were to go unshod, but that they were not to carry a change of sandals. See Deuteronomy 29:5; 33:25.

Salute no man. Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2 Kings 4:29. "These instructions
were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and
make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their
own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when
accounts are being settled or money counted out. The clink of coin has a positive fascination to them" (Thomson, "Land and Book").

5. Peace to this house. The usual oriental salutation. See Judges 19:20.

6. If a son of peace be there. So Rev. A Hebraism, referring to the character of the head of the house, and the tone of the household. Compare Job 21:9.

7. The workman is worthy, etc. See on Matthew 10:10.

11. Dust (koniorto). From ko>niv, dust, and o]rnumi, to stir up. Strictly, dust that is raised by walking.

Cleaveth. See on Matthew 19:5. Frequent in medical language of the uniting of wounds.

Wipe off (ajpoma>ssomeqa). See on Luke 5:2. Only here in New Testament.

13. Mighty works. See on Matthew 11:20.

Sackcloth (sa>kkw|). From the Hebrew sak: what is knotted together; net-shaped; coarsely woven. It was made of goats' or camels' hair (Revelation 6:12), and was a
material similar to that upon which Paul wrought in tent-making. The same word in Hebrew is used to describe a grain-sack, and this coarse material of which it is made
(Genesis 42:25; Joshua 9:4). So the Greek sagh> means a pack or baggage. The same root, according to some etymologists, appears in sagh>nh, a drag-net (see
Matthew 13:47), and sa>gov, Latin sagum, a coarse, soldier's cloak. It was employed for the rough garments for mourners (Esther 4:1; 1 Kings 21:27), in which latter
passage the sackcloth is put next the flesh in token of extreme sorrow. Compare 2 Kings 6:30; Job 16:15.

Ashes (spodw|~). As a sign of mourning. Defiling one's self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks. Thus
Homer describes Achilles on hearing of the death of Patroclus:

"Grasping in both hands

The ashes of the hearth, he showered them o'er

His head, and soiled with them his noble face."

Iliad, 18:28.

And Priam, mourning for Hector:

"In the midst the aged man

Sat with a cloak wrapped round him, and much dust
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Strewn on his head and neck, which, when he rolled
"In the midst the aged man

Sat with a cloak wrapped round him, and much dust

Strewn on his head and neck, which, when he rolled

Upon the earth, he gathered with his hands."

Iliad, 24:162-5.

See 1 Samuel 4:12; 2 Samuel 1:2; 13:19; Job 2:12; Ezekiel 17:30; Revelation 18:19. In Judith 4:14, 15, in the mourning over the ravages of the Assyrians, the priests
minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says: "Men, women, and children, with
the body exposed above the waist, throw dust on their heads, or cover their faces with mud" ("Modern Egypt and Thebes"). Stifling with ashes was a Persian mode of
punishment. Compare Apocrypha, 2 Macc. 13:5-7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw
herself into an apartment full of ashes, in order to escape the vengeance of their friends.

14. But (plh). Rev., howbeit. See on Matthew 11:22.

15. Which are exalted to heaven. For hJ, the article, rendered which, the best texts give mh, the interrogative particle; and for the participle having been exalted, the
future shalt be exalted. Render, as Rev., Shalt thou be exalted, etc.?

Hell. Rev., Hades. See on Matthew 16:18.

16. Despiseth (ajqetei~). See on Luke 7:30 and compare Galatians 2:21; 3:15.

17. The seventy. "The fuller development of the new dispensation begins with the mission of the seventy, and not with the mission of the apostles. Its ground-work,
from Luke's point of sight, is the symbolic evangelization of every nation upon earth, and not the restoration of the twelve tribes of Israel. According to Jewish tradition,
there were seventy or seventy-two different nations and tongues in the world. In Luke 10:1 some read seventy-two instead of seventy" (Westcott, "Int. to the Study of
the Gospels").

18. I beheld (ejqew>roun). The verb denotes calm, intent, continuous contemplation of an object which remains before the spectator. So John 1:14we beheld, implying
that Jesus' stay upon earth, though brief, was such that his followers could calmly and leisurely contemplate his glory. Compare John 2:23: they beheld his miracles,"
thoughtfully and attentively. Here it denotes the rapt contemplation of a vision. The imperfect, was beholding, refers either to the time when the seventy were sent forth,
or to the time of the triumphs which they are here relating. "While you were expelling the subordinates, I was beholding the Master fall" (Godet). The Revisers do not
seem to have had any settled principle in their rendering of this word throughout the New Testament. See my article on the Revised New Testament, Presbyterian
Review, October, 1881, p. 646 sq.

Satan. A transcription of the Hebrew word, derived from a verb to lie in wait or oppose. Hence an adversary. In this sense, of David, 1 Samuel 29:4 and of the angel
who met Balaam, Numbers 22:22. Compare Zechariah 3:1, 2; Job 1, 2. Dia>bolov, devil, is the more common term in the New Testament. In Revelation 12:9 both
terms are applied to him.

As lightning. Describing vividly a dazzling brilliance suddenly quenched.

Fall (peso>nta). Lit., having fallen. The aorist marks the instantaneous fall, like lightning.

21. The best texts omit Jesus.

Rejoiced. See on 1 Peter 1:6.

In spirit. The best texts add tw|~ aJgi>w|, the holy, and render in the Holy Spirit.

I thank. See on Matthew 11:25. From this point to ver. 25, compare Matthew 11:25-27 and Matthew 13:16, 17.

Prudent. See on Matthew 11:25.

22. Are delivered (paredo>zh). See on Matthew 11:27.

25. Lawyer. See on Luke 7:30.

Tempted. See on temptation, Matthew 6:13.

To inherit. See on inheritance, 1 Peter 1:4.

Eternal (aijw>nion). The word will be fully discussed in the second volume.

26. Read. See on Luke 4:16.

27. Thou shalt love, etc. See on Mark 12:30. Luke adds strength.

The Parable of the Good Samaritan,

29-37. Peculiar to Luke.

29. Willing (qe>lwn). Rev., desiring. See on Matthew 1:19. I think this is stronger than desiring; rather, determined.

Neighbor (plhsi>on). See on Matthew 5:43.
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30. Answering (uJpolabw). Used by Luke only, and in this sense only here. See on Luke 7:43. It means, strictly, to take up; and hence, of conversation, take/up
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another's discourse and reply.
29. Willing (qe>lwn). Rev., desiring. See on Matthew 1:19. I think this is stronger than desiring; rather, determined.

Neighbor (plhsi>on). See on Matthew 5:43.

30. Answering (uJpolabw). Used by Luke only, and in this sense only here. See on Luke 7:43. It means, strictly, to take up; and hence, of conversation, to take up
another's discourse and reply.

Fell among. See on James 1:2.

Thieves (lh|stai~v). See on Matthew 26:55; and Luke 23:39-43. These were not petty stealers, but men of violence, as was shown by their treatment of the traveler.
The road from Jerusalem to Jericho passed through a wilderness (Joshua 16:1), which was so notorious for robberies and murders that a portion of it was called "the
red or bloody way," and was protected by a fort and a Roman garrison.

Stripped. Not of his clothing only, but of all that he had.

Wounded (plhgantev). Lit., having laid on blows. Blows or stripes is the usual sense of the word in the New Testament. See Luke 12:48; Acts 16:23. It has the
metaphorical sense of plagues in Revelation 15:1, 6, 8 etc.

Half dead (hJmiqanh~ tugca>nonta). The full force of the expression cannot be rendered into English. The word tugca>nonta throws an element of chance into the
case. Lit., happening to be half dead; or "leaving him half dead, as it chanced;" his condition being a matter of unconcern to these robbers. The word hJmiqanh~, half
dead, occurs nowhere else in the New Testament. The best texts, however, omit tugca>nonta.

31. By chance (kataan). Only here in New Testament. The word means, literally, a coincidence. By coincidence of circumstances.

There came down. Imperfect, was going down, as Rev.

Priest. The Talmudists said that there were almost as many priests at Jericho as at Jerusalem.

Passed by on the other side (ajntiparh~lqen). The verb occurs only here and ver. 32.

32. Came and looked. Rev., saw. Seeming to imply that the Levite went farther than the priest in coming near to the wounded man, and, having observed his condition,
passed on.

33. Came where he was. There is a strong contrast with the other cases, and a downright heartiness in the words, kat' aujto, down to him. The Levite had come
katapon, "down to the place."

34. Bound up (kate>dhsen). Only here in New Testament.

Wounds (trau>mata). Only here in New Testament.

Pouring in (ejpice>wn). Rather upon (ejpi>), as Rev. Wine to cleanse, and oil to soothe. See Isaiah 1:6.

Oil and wine. Usual remedies for sores, wounds, etc. Hippocrates prescribes for ulcers, "Bind with soft wool, and sprinkle with wine and oil."

Beast (kth~nov). Perhaps akin to kth~ma, a possession; since animals anciently constituted wealth, so that a piece of property and a beast were synonymous terms.

Inn (pandocei~on). Only here in New Testament. From pa~n, all, and de>comai, to receive: a place of common reception. See on inn, Luke 2:7. Remains of two
khans, or inn, on the road between Jericho and Jerusalem are mentioned by modern travelers. Porter ("Handbook of Syria and Palestine") speaks of one about a mile
from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak
ridge. Concerning the former, Hepworth Dixon ("Holy Land") says: "About midway in the descent from Bethany to Jericho, in a position commanding a view of the
road above and below,.... on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways,
lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting-place for the night. These ruins are those of a noble inn; the
lewan, the fountain, and the court, being plainly traceable in the ruins."

35. Two pence. About thirty-five cents. See on Matthew 20:2.

I will repay. The I is expressed (ejgw), and is emphatic. Trouble him not for the reckoning; I will repay.

36. Was neighbor (plhsi>on gegone>nai). More correctly, has become neighbor. Jesus throws himself back to the time of the story. So Rev., proved neighbor. "The
neighbor Jews became strangers. The stranger Samaritan became neighbor to the wounded traveler" (Alford).

37. He that shewed mercy on him. Rather with him (meta>): dealt with him as with a brother. The lawyer avoids the hated word Samaritan.

The Visit at the house in Bethany,

38-42. Peculiar to Luke.

38. Received (uJpede>xato). From u[po, under, and de>comai, to receive. Received him under her roof. Martha is marked as the head of the household. It was her
house. She received the guest, and was chiefly busy with the preparations for his entertainment (ver. 40).

39. Sat (parakaqe>sqeisa). Only here in New Testament. Lit., sat beside (para>).

40. Was cumbered (periespa~to). Only here in New Testament. The Rev. might better have inserted in the text the marginal rendering, was distracted. The verb
means, literally, to draw from around (peri>). Martha's attention, instead of centering round Jesus, was drawn hither and thither. The peri>, around, in composition with
the verb, is followed immediately by another peri>, "about much serving."

Came to him (ejpista~sa). Came up to him, as Rev., suddenly stopping in her hurry.
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Hath left (kate>lipen). The aorist, as Rev., did leave, indicating that she had been assisting before she was drawn off by Jesus' presence. Some read kate>leipen, the
imperfect, was leaving.
the verb, is followed immediately by another peri>, "about much serving."

Came to him (ejpista~sa). Came up to him, as Rev., suddenly stopping in her hurry.

Hath left (kate>lipen). The aorist, as Rev., did leave, indicating that she had been assisting before she was drawn off by Jesus' presence. Some read kate>leipen, the
imperfect, was leaving.

Help (sunantila>bhtai). The verb consists of three elements: lamba>nw, to take hold; su>n, together with; ajnti>, reciprocally - doing her part as Martha does hers. It
might be paraphrased, therefore, take hold and do her part along with me. It occurs only here and Romans 8:26 of the Spirit helping our infirmities, where all the
elements of the verb are strikingly exemplified.

41. Thou art anxious (merimna~|v). See on Matthew 6:25.

Troubled (qoruba>zh|). From qo>rubov, tumult. Anxious denotes the inward uneasiness: troubled, the outward confusion and bustle.

CHAPTER 11

2-4. Compare Matthew 6:9-13.

3. Daily bread (tosion). Great differences of opinion exist among commentators as to the strict meaning of the word rendered daily. The principal explanations are the
following:

1.From ejpie>nai, to come on. Hence,

a.The coming, or tomorrow's bread.

b.Daily: regarding the days in their future succession.

c.Continual.

d.Yet to come, applied to Christ, the Bread of life, who is to come hereafter.

2.From ejpi> and oujsi>a, being. Hence,

a.For our sustenance (physical), and so necessary.

b.For our essential life (spiritual).

c.Above all being, hence pre-eminent, excellent.

d.Abundant.

It would be profitless to the English reader to go into the discussion. A scholar is quoted as saying that the term is "the rack of theologians and grammarians." A
satisfactory discussion must assume the reader's knowledge of Greek. Those who are interested in the question will find it treated by Tholuck ("Sermon on the Mount"),
and also very exhaustively by Bishop Lightfoot ("On a Fresh Revision of the New Testament"). The latter adopts the derivation from ejpie>nai, to come on, and
concludes by saying, "the familiar rendering, daily, which has prevailed uninterruptedly in the Western Church from the beginning, is a fairly adequate representation of
the original; nor, indeed, does the English language furnish any one word which would answer the purpose so well." The rendering in the margin of Rev. is, our bread
for the coming day. It is objected to this that it contradicts the Lord's precept in Matthew 6:34 not to be anxious for the morrow. But word does not necessarily mean
the morrow. "If the prayer were said in the evening, no doubt it would mean the following day; but supposing it to be used before dawn, it would designate the day then
breaking" (the coming day). "And further, if the command not to be anxious is tantamount to a prohibition against prayer for the object about which we are forbidden to
be anxious, then not only must we not pray for tomorrow's food, but we must not pray for food at all; since the Lord bids us (Matthew 6:25) not to be anxious for our
life" (Lightfoot, condensed).

4. Forgive. See on Luke 3:3; James 5:15.

Sins (aJmarti>av). See on Matthew 1:21. Compare debts, Matthew 6:12.

That is indebted. Matthew's debts appears here.

Lead (eijsene>gkh|v). Rev. gives "bring us not," which, besides being a more accurate rendering of the word (eijv, into, fe>rw, to bear or bring), avoids the invidious
hint of seducing or enticing which attaches to lead. James tells us that God does not tempt any man (Luke 1:13); but the circumstances of a man's life often, indeed
always, involve possibilities of temptation. A caution is written even over the door of God's own house (Ecclesiastes 5:1). God also sends trials to prove and chasten
us; but something may change the salutary power of trial into the corrupting power of evil solicitation; and that something, as James tells us (Luke 1:14), is our own evil
desire. God tempteth no man; but "every man is tempted when he is drawn away of his own lust and enticed." We pray, therefore, "suffer us not to be drawn away by
our own lusts: keep us out of the power of our own evil hearts. Thou knowest our frame, and rememberest that we are dust. Remember our weakness. What thou
imposest we would not shun. What thou dost not impose, keep us from seeking. Forbid that our evil desire should convert our temptable condition into actual
temptation. Keep us out of situations in which, so far as we can judge, it would be beyond our present strength to keep from sinning." It is not a coward's prayer. No
man is a coward for being afraid of his own heart. It marks the highest quality of courage to know what to be afraid of and to fear it. To pray that God will not bring us
within the possibility of temptation, would be to ignore our manhood, or to pray to be taken out of the world. But we may pray, and will surely pray, the more keenly
conscious we become of the weakness of our nature, that God will not suffer the trials of life to become temptations to evil.

Temptation. See on Matthew 6:13.

The Parable of the Friend at Midnight,

5-9. Peculiar to Luke.
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5. Set before. See on Luke 9:16.

7. My children are with me in bed. "A whole family - parents, children, and servants - sleep in the same room" (Thomson, "Land and Book"). Tynd. my servants are
The Parable of the Friend at Midnight,

5-9. Peculiar to Luke.

5. Set before. See on Luke 9:16.

7. My children are with me in bed. "A whole family - parents, children, and servants - sleep in the same room" (Thomson, "Land and Book"). Tynd. my servants are
with me in the chamber.

8. Importunity (ajnai>deian). Only here in New Testament. A very striking word to describe persistence. Lit., shamelessness. As related to prayer, it is illustrated in the
case of Abraham's intercession for Sodom (Genesis 18:23-33; and of the Syro-Phoenician woman (Matthew 15:22-28.

9. Ask (aijtei~te). The word for the asking of an inferior (Acts 12:20; 3:2); and hence of man from God (Matthew 7:7; James 1:5). Christ never uses the word of his
own asking from the Father, but always ejrwtw~, as asking on equal terms. Martha shows her low conception of his person when she uses the term of his asking God
(John 11:22). 8

Ask, seek, knock. "The three repetitions of the command are more than mere repetitions; since to seek is more than to ask, and to knock than to seek" (Trench,
"Parables").

11. Of any of you (ti>na). The A.V. renders as though the pronoun were indefinite; but it is interrogative and commences the sentence. Rev., therefore, rightly, of which
of you that is a father, etc.

13. Being (uJpa>rcontev). See on James 2:15.

Heavenly Father. Lit., the Father, he who is from Heaven.

14, 15, 17-23. Compare Matthew 12:22-37.

14. Dumb (kwfo>n). See on Matthew 9:32.

15. Beelzebub. See on Matthew 10:25.

16. Tempting. See on temptation, Matthew 6:13.

Sign. See on Matthew 11:20.

17. Thoughts (dianoh>mata). Only here in New Testament. Primarily with a sense of intent, purpose.

A house divided against itself falleth (oi+kov ejpiptei). Some make this an enlargement on the previous sentence - a more detailed description of the general is brought
to desolation, and render house falleth upon house. So Rev., margin. It might be taken metaphorically: the divided kingdom is brought to desolation, and its families and
households in their party strifes are brought to ruin. Wyc., and an house shall fall on an house. Tynd., one house shall fall upon another.

18. Satan. See on Luke 10:18.

Be divided. See on Matthew 12:26.

20. Is come upon you. See on Matthew 12:28.

21. A strong man (oJ ijscuro). It has the article: the strong man. So Rev. See on Matthew 12:29.

Armed (kaqwplisme>nov). Fully armed: down (kata>) from head to heel.

His palace (eJautou~ aujlh>n). Lit., his own. jAulh> is strictly the open court in front of a house: later, the court round which the house is built, and so applied to the
house generally, as our door or roof. Rev., court; for there, in the open space, commanding the doors, he would mount guard.

22. A stronger. Also with the article: the stronger.

All his armor (than). Wrong; for the armor is regarded as a whole - the panoply - which is a transcript of this word. Rightly, Rev., his whole armor. Tynd., his harness.

Spoils (ta). See on Mark 5:35. Compare on goods, Matthew 12:29.

24. Dry places (ajnu>drwn to>pwn). Rev., more literally, waterless. The haunts of evil spirits (Isaiah 13:21, 22; 34:14). By satyrs in these two passages are meant
goblins shaped like goats, which were sacrificed to by some of the Israelites (Leviticus 17:7, 2 Chronicles 11:15); a remnant of the Egyptian worship of Mendes or
Pan, who, under the figure of a goat, was worshipped by the Egyptians as the fertilizing principle in nature. In Isaiah 34:14 it is said "the screech-owl shall rest there."
This is rendered in margin of A.V. and in the Rev., Old Testament, the night-monster (Hebrew, Lilith); and by Cheyne (Isaiah) night-fairy. The reference is to a popular
superstition that Lilith, Adam's first wife, forsook him and became a demon which murdered young children and haunted desert places.

Rest. See on Matthew 11:28.

26. Taketh to him (paralamba>nei). See on Matthew 4:5.

Seven. Emphatic: "taketh spirits, seven of them."

More wicked. See on Luke 3:19; Mark 7:21.

Dwell (katoikei~). Settle down (kata>) to make their dwelling (oi+kov) there.

27. Blessed,(c)
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                                       womanly" (Bengel).
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29-36. Compare Matthew 12:38-45.
More wicked. See on Luke 3:19; Mark 7:21.

Dwell (katoikei~). Settle down (kata>) to make their dwelling (oi+kov) there.

27. Blessed, etc. "She speaks well, but womanly" (Bengel).

29-36. Compare Matthew 12:38-45.

29. Were gathered thick together (ejpaqroizome>nwn). The present participle; and therefore, as Rev., were gathering together unto him, or upon him (ejpi>). Only
here in New Testament.

Evil. See on adulterous. Matthew 12:39.

30. A sign to the Ninevites. Compare Matthew 12:40.

31. Shall rise up (ejgerqhsetai). From the dead.

A greater (plei~on). Lit., something more. See on Matthew 12:6. Wyc., here is more than Solomon.

32. Shall rise up (ajnasth>sontai). This verb is also used of rising from the dead, and that is implied here; but the meaning is, shall appear as witness. Hence Rev., stand
up. See on Matthew 12:41.

Preaching (kh>rugma). The proclamation. See on 2 Peter 2:5.

33. Candle. Properly, lamp.

Secret place (krupth). Rather, a cellar or crypt. which latter is the Greek word transcribed.

The bushel. See on Matthew 5:15.

Candlestick. Properly stand. See on Matthew 5:15.

Which enter in (eijsporeuo>menoi). Better with the continuous force of the present participle, are entering in from time to time.

Light (fe>ggov). The word occurs in only two other places: Matthew 24:29; Mark 13:24 on which see notes.

34. Single - full of light. See on Matthew 6:22.

35. The light that is in thee. Lit., the light, that, namely, which is in thee; thus emphasizing the inward light. See on Matthew 6:23.

36. The bright shining of a candle (oJ lu>cnov th|~ ajstraph|~). More correctly, as Rev., the lamp with its bright shining. jAstraph> means lightning: see Luke 10:18; and
that is the usual meaning in classical Greek, though it occurs, rarely, of the light of a lamp. It is used here to emphasize the idea of moral illumination.

37. Besought (ejrwta|~). Too strong. Better, as Rev., asketh. The present tense.

Dine (ajristh>sh|). See on dinner, Matthew 22:4. The morning meal, immediately after the return from morning prayers in the synagogue.

Washed (ejbapti>sqh). See on Mark 7:4.

39. Platter (pi>nakov). The word rendered charger in Matthew 14:8 on which see note. Compare, also, paroyi>v, platter, Matthew 23:25.

41. Such things as ye have (tanta). Only here in New Testament. Commentators differ as to the meaning, but generally reject that of the A.V. Rev., those things which
are within. The meaning is, give alms of the contents of the cups and platters. Jesus is insisting upon inward righteousness as against pharisaic externalism, and says:
"Your virtue consists in washing the outside, and making a respectable appearance. Cultivate rather the loving, brotherly spirit of inward righteousness, which will
prompt you to give of the food which the vessels contain (that which is within) to your suffering brother." "Do you think it is enough to wash your hands before eating?
There is a surer means. Let some poor man partake of your meats and wines" (Godet). So Bengel, Meyer, Alford. Compare Matthew 9:13; Hosea 6:6. Wyc., That
thing that is over (i.e., remaining in the dishes) give ye alms. 9

42. Ye tithe (ajpodekatou~te). Tithe is tenth. See on Matthew 23:23.

Rue (ph>ganon). Probably from ph>gnumi, to make fast; because of its thick, fleshy leaves. Matthew has anise. See on 23:23.

Herb (la>canon). See on Mark 4:32. Wyc. has wort, originally the general term for a plant. Hence colewort, liverwort, and similar words. Compare the German wurz,
root or herb.

43. Pharisees (toi~v Farisai>oiv). Luke's form of expression differs from that of Matthew, who says, "ye Pharisees; while Luke has "woe unto you, the Pharisees,"
marking them by the article as a well-known religious body.

44. Tombs which appear not (ta). Lit., the tombs, the unseen ones. The word a]dhlov, unapparent, occurs only here and 1 Corinthians 14:8 of the trumpet giving an
uncertain sound.

That walk over (peripatou~ntev). The participle, and without the article; and therefore better, as they walk; walk about (peri>) on their daily business. In Matthew the
sepulchres are whitened, that men may see them and avoid ceremonial defilement. Here they are not seen, and men walking on them are unconsciously defiled. See on
Matthew 23:27.

45. Reproachest (uJbri>zeiv). The lawyer converts Jesus' reproach (see Mark 16:14upbraided) into an insult; the word meaning to outrage or affront.

Us also (kai).
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46. Also (kai). Emphatic. "Even or also unto you lawyers, woe." Note the article as in the address to the Pharisees (ver. 43): You, the lawyers.
Matthew 23:27.

45. Reproachest (uJbri>zeiv). The lawyer converts Jesus' reproach (see Mark 16:14upbraided) into an insult; the word meaning to outrage or affront.

Us also (kai). Or perhaps better, even us, the learned.

46. Also (kai). Emphatic. "Even or also unto you lawyers, woe." Note the article as in the address to the Pharisees (ver. 43): You, the lawyers.

Ye lade. Compare heavy laden, Matthew 11:28.

Grievous to be born (dusba>stakta). Only here and Matthew 23:4.

Touch (prosyau>ete). Only here in New Testament. A technical term in medicine for feeling gently a sore part of the body, or the pulse. Matthew 23:4 has kinh~sao,
move.

47. Ye build. Or are building, carrying on the work now. See on Matthew 23:29.

Tombs of the prophets. See on Matthew 23:29.

48. Ye bear witness that ye allow (ma>rture>v ejste kai suneujdokei~te). Rev., more correctly, ye are witnesses and consent. The compound verb means "give your
full approval." Ye think (dokei~te); favorably (eu+); along with them (su>n).

51. The altar and the temple. Oi]kou, temple, lit., house, is equivalent to naou~, sanctuary (Rev.), in Matthew 23:35. The altar is the altar of burnt-offering. See on
Matthew 4:5; and compare 2 Chronicles 24:18-21.

53. To urge him vehemently (deinw~v ejne>cein). See on Mark 6:19.

Provoke to speak (ajpostomati>zein). Only here is New Testament. From ajpo>, from, and sto>ma, the mouth. Originally to dictate to a pupil what he is to learn by
heart. Thus Plato: "When the grammar-master dictated (ajpostomati>zoi) to you" ("Euthydemus," 276). Hence to catechize, with the idea of putting words into Christ's
mouth, and making him say what they wanted him to say.

54. Lying in wait - to catch (ejnedreu>ontev_qhreu~sai). Metaphors from hunting.

CHAPTER 12

1. An innumerable multitude (tw~n muria>dwn tou~ o]clou). The word muri>av strictly means a number of ten thousand. It is our word myriad. Hence, generally, of
any countless number.

First of all. Many connect this with what follows: "first of all beware," etc.

Leaven. See on Matthew 13:33.

Which (h[tiv). Classifying the leaven: which belongs to the category of hypocrisy.

Hypocrisy. See on hypocrites, Matthew 23:13.

2. Covered up (sugkekalumme>non). Only here in New Testament: implying close concealment.

3. Closets (tamei>oiv). The word has the same root as te>mnw, to cut or divide, and means an apartment where supplies are divided and apportioned: a treasury,
magazine, and therefore a secret and well-guarded place. There the steward (tami>av), the distributor, has his seat.

House-tops. See on Matthew 24:17.

4. Unto you, my friends (uJmi~n toi~v fi>loiv mou). See on Pharisees and lawyers, Luke 11:43, 46. Not an address, "O my friends," but, "unto you, the friends of me."

Be not afraid of (mh). Lit., "fear not from;" i.e., from the hands of.

5. I will forewarn (uJpodei>xw). Rev., warn. See on warned, Luke 3:7.

Hell. See on Matthew 5:22.

6. Sparrows. See on Matthew 10:29.

Fall. See on Matthew 10:29.

7. Confess me. Lit., "confess in me." See on Matthew 10:32.

10. A word (lo>gon). Distinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from
a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in
rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see Acts 2:38-40 and compare Acts 3:17-
19.

11. Answer (ajpologh>shsqe). See on 1 Peter 3:15.

14. Made (kate>sthsen). Appointed or constituted.

15. Beware of (fula>ssesqe ajpo). Lit., guard yourselves from.
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17. Bestow (suna>xw). Lit., gather together.
14. Made (kate>sthsen). Appointed or constituted.

15. Beware of (fula>ssesqe ajpo). Lit., guard yourselves from.

17. Bestow (suna>xw). Lit., gather together.

18. Fruits (genh>mata). Some texts, however, read to, my corn. So Rev.

19. Soul (yuch>). See on Mark 12:30.

Take thine ease. See on Matthew 11:28.

20. Fool (a]frwn). Senseless. In Xenophon's "Memorabilia," Socrates, addressing Aristodemus, says, "Which do you take to be the more worthy of admiration, those
who make images without sense (ajfrona>) or motion, or those who make intelligent and active creations?" (1, iv., 4). Sometimes, also, in the sense of crazed, frantic,
but never in New Testament.

Is required (ajpaitou~sin). Lit., they require; i.e., the messengers of God. The indefiniteness is impressive.

Whose shall those things be which thou hast provided? The Greek order puts that first which was uppermost in the rich man's thought - his accumulations: "and the
things which thou hast provided (Rev., prepared), whose shall they be?" God does not say, "the things which thou hast or possessest." The whole question of the tenure
of his property is opened for the rich man. He had said my fruits and my goods. Now his proprietorship is ignored. They are not his. Whose shall they be? He is to be
dispossessed at once. Plato relates how Pluto complained to Zeus that the souls of the dead found their way to the wrong places, because the judged have their clothes
on, and evil souls are clothed in fair bodies, so that the judges, who also have their clothes on and their souls veiled by their mortal part, are deceived. Zeus replies: "In
the first place, I will deprive men of the foreknowledge of death which they now have. In the second place, they shall be entirely stripped before they are judged, for
they shall be judged when they are dead; and the judge, too, shall be naked; that is to say, dead. He, with his naked soul, shall pierce into the other naked soul, and
they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth" ("Gorgias," 523).

22. Take no thought. See on Matthew 6:25.

24. Consider. See on Matthew 7:3.

Storehouse (tamei~on). See on ver. 3.

25. Stature (hJliki>an). The original meaning of the word is time of life, age. So, commonly, in classical Greek. See, also, John 9:21, 23; Hebrews 11:11. The other
meaning, stature, also occurs. Herodotus speaks of one who was of the same height (hJlikih>n) with another (3:16). But both the usage and the connection are in favor
of the meaning age. A measure of time is sometimes represented by a measure of length, as in Psalms 39:5; but, most of all, the addition of a cubit (a foot and a half) to
one's stature would not be a small one, as the text implies (that which is least), but a very large one. Moreover, Christ is speaking of food and clothing, the object of
which is to foster and prolong life. Rev., age, in margin.

27. How they grow. Some texts omit they grow, and read how they toil not, etc.

Toil - spin (kopia~|_nh>qei). Some read, instead of toil, uJfai>nei, weave.

28. Which is today in the field. Construe in the field with the grass; and render is absolutely: exists, lives. So Rev., the grass in the field which today is.

Oven (kli>banon). Strictly, a covered earthen vessel, wider at bottom than at top, in which bread was baked by putting hot embers round it. The regular oven or
furnace is ijpno>v. Herodotus, speaking of the papyrus-plant (byblus), the lower portion of which is used for food, says, "Such as wish to enjoy the byblus in full
perfection, bake it first in a closed vessel (ejn kliba>nw|), heated to a glow" (2:92).

And seek not what ye, etc. Ye is emphatic: "and ye, seek not what," etc.

29. Be ye of doubtful mind (metewri>zesqe). Only here in New Testament. The verb primarily means to raise to a height; buoy up, as with false hopes; and so to
unsettle, or excite, or keep in fluctuation. Thus Thucydides says of the war between Athens and Sparta: "All Hellas was excited (mete>wrov) by the coming conflict
between the two chief cities" (2:8).

33. Bags (balla>ntia). From ba>llw, to throw. Something into which money and other things are cast. Rev., purses. See on Luke 10:4. Wyc., satchels.

Moth. Compare James 5:2.

36. Shall return (ajnalu>sh|). The verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in
the only other passage where it occurs, Philippians 1:23"having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment."
Compare departure (ajnalu>sewv), 2 Timothy 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return.

Wedding (tw~n ga>mwn). Properly, the marriage-feast. See on Matthew 22:2.

37. Watching. See on Mark 13:35.

Gird himself. As a servant girding up his loose garments to wait on the table.

Serve. See on minister, Matthew 20:26.

38. Second watch. See on Mark 13:35.

39. What hour (poi>a| w[ra|). See on Matthew 24:42.

Would come. Lit., cometh. See on Matthew 24:43.
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Broken through. See on Matthew 6:19.

42. That faithful and wise steward. Lit., that faithful steward, the wise man.
39. What hour (poi>a| w[ra|). See on Matthew 24:42.

Would come. Lit., cometh. See on Matthew 24:43.

Broken through. See on Matthew 6:19.

42. That faithful and wise steward. Lit., that faithful steward, the wise man.

Household (qerapei>av). From its original meaning of waiting on, attendance (Luke 9:11), it comes to mean the retinue of attendants; the body of household servants.

Portion of meat (sitome>trion). Lit., measure of food.

In due season. At the appointed time for distributing rations. See on Matthew 24:45.

45. Delayeth. The emphatic word, since the thought of the lord's delay and of the postponement of the reckoning is uppermost in the servant's thought.

46. Unbelievers (ajpi>stwn). Much better as Rev., the unfaithful; for it is of fidelity, not of faith, that Christ is speaking. Wyc., unfaithful men.

48. Stripes. See on Luke 10:30.

Commit. See on set before, Luke 9:16.

49. Fire. A spiritual impulse which shall result in the divisions described in the following verses.

50. Am I straitened. See on Luke 4:38 and compare 2 Corinthians 5:14; Philippians 1:23. Wyc., constrained.

53. The father shall be divided, etc. But the verb is in the plural. Rightly, as Rev., "They shall be divided, the father against the son," etc.

Daughter-in-law. See on Matthew 10:35.

54. A cloud. With the definite article, the cloud, which you so often see.

There cometh a shower. Or, a shower is coming. See on James 5:7.

It is (gi>netai). Better, as Rev., it cometh to pass.

55. Heat (kau>swn). See on James 1:10; Matthew 20:12.

Discern (dokima>zein). See on trial and tried, 1 Peter 1:7. It means here test or prove. You can test and prove the weather by your signs; but you cannot apply the
proof which lies in the signs of the times. Rev., interpret, gives the idea. Wyc., prove.

57. Of yourselves. In the exercise of your ordinary habits of observation which you apply to the heavens.

58. When thou goest (wJv gageiv). The A.V. does not translate ga, for. Rev., correctly, for as thou art going. Their own judgment should show them the necessity of
repentance toward God; and this duty is urged under the figure of a debtor who meets his creditor in the way, and whose best policy it is to make terms on the spot.

As thou art in the way. Emphatic, standing first in the Greek order: "On the way give diligence."

Hale (katasu>rh|). Drag. Compare haul. Only here in New Testament.

Officer (pra>ktori). From pra>ssw, to effect or accomplish; to bring things to an issue, and hence to exact. The name praktor was given at Athens to an officer charged
with the collection of taxes; hence an exactor, as Rev., in margin. Only here in New Testament.

Mite (lepto). See on Mark 12:42.

CHAPTER 13

4. Sinners (ojfeile>tai). Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; 6:12; 18:24; Luke 11:4.

7. These three years I come. The best texts insert ajf' ou=, from which, or since. "It is three years from the time at which I came."

Cut it down (e]kkoyon). Rather, "cut it out" (ejk) from among the other trees and the vines.

Why cumbereth it. The A.V. omits the very important kai, also (Rev.), which, as Trench observes, is the key-word of the sentence. Besides being barren in itself, it also
injures the soil. "Not only is it unfruitful, but it draws away the juices which the vines would extract from the earth, intercepts the sun, and occupies room" (Bengel). The
verb cumbereth (katargei~) means to make of no effect. So Romans 3:3, 31; Galatians 3:17. Cumbereth expresses the meaning in a very general and comprehensive
way. The specific elements included in it are expressed by Bengel above. De Wette, makes the land unfruitful. See on barren and unfruitful, 2 Peter 1:8.

9. And if it bear fruit, well; and if not, then after that. Join after that with bear fruit. "If it bear fruit for the future (eijv tollon, Rev., thenceforth), well; but if not, thou shalt
cut it down." Trench ("Parables") cites an Arabian writer's receipt for curing a palm-tree of barrenness. "Thou must take a hatchet, and go to the tree with a friend, unto
whom thou sayest, 'I will cut down this tree, for it is unfruitful.' He answers, 'Do not so, this year it will certainly bear fruit.' But the other says, 'It must needs be - it must
be hewn down;' and gives the stem of the tree three blows with the back of the hatchet. But the other restrains him, crying, 'Nay, do it not, thou wilt certainly have fruit
from it this year, only have patience with it, and be not overhasty in cutting it down; if it still refuses to bear fruit, then cut it down.' Then will the tree that year be
certainly fruitful and bear abundantly." Trench adds that this story appears to be widely spread in the East.

Thou shalt cut it down. The vine-dresser does not say, "I will cut," but refers that to the master.

 Copyright
11. Spirit of(c) 2005-2009,
              infirmity.       Infobase
                         A spirit        Mediainfirmity.
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                                                                                                                                                                disease, and
the noting of the time of its continuance, are characteristic of a physician's narrative.
certainly fruitful and bear abundantly." Trench adds that this story appears to be widely spread in the East.

Thou shalt cut it down. The vine-dresser does not say, "I will cut," but refers that to the master.

11. Spirit of infirmity. A spirit which caused infirmity. An evil demon, see ver. 16, though it is not certain that it was a case of possession. The details of the disease, and
the noting of the time of its continuance, are characteristic of a physician's narrative.

Bowed together (sugku>ptousa). Only here in New Testament.

Lift herself up (ajnaku>yai). Only here in New Testament, unless John 8:7-10 be accepted as genuine. Used by Galen of strengthening the vertebrae of the spine.

12. Thou art loosed (ajpole>lusai). The only passage in the New Testament where the word is used of disease. Medical writers use it of releasing from disease, relaxing
tendons, and taking off bandages.

13. She was made straight (ajnorqw>qh). The verb occurs, Acts 15:16 of setting up the tabernacle of David, and Hebrews 12:12 of lifting up the hands which hang
down.

15. Loose (lu>ei). Compare thou art loosed, ver. 12.

Stall. See on Luke 2:7.

16. Satan. "True to its principle of contrast, this book gives Satan a prominent position (Abbot). See Luke 4:13; 10:18; 22:3, 31. See Introduction.

17. Were ashamed. Rev., more correctly, were put to shame.

Glorious things. See on Matthew 11:10.

Were done (ginome>noiv). Lit., are being done, denoting their being then in progress.

19. His garden. Properly, as Rev., his own (eJautou~) where he could personally observe and tend it.

Great tree. The best texts omit great.

Birds. See on Luke 9:58.

Branches (kla>doiv). See on Mark 11:8.

21. Leaven. See on Matthew 12:33.

24. Strive. Used only by Luke and Paul, except John 18:36. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred
noun, ajgwni>a, agony, is used of Christ's struggle in Gethsemane (Luke 22:44). Compare 1 Timothy 6:12; 2 Timothy 4:7.

Strait gate (stenh~v qu>rav). Rev., narrow door. See on Matthew 7:13. The door of a house, and not a gate, is meant (ver. 25). In Matthew 7:13 where the image is
of a gate opening into a way, pu>lh, gate, is used.

25. When once (ajf' ou=). Lit., from the time that. Compare ver. 7. Some editors connect this with the previous sentence: "Shall not be able when once," etc.

Whence (po>qen). Of what family. Ye do not belong to my household. See John 7:27: "We know whence he (Jesus) is;" i.e., we know his birthplace and family.

26. In thy presence (ejnw>pion sou~). Not as beloved and familiar guests. Compare with you (meq' uJmw~n), Matthew 26:29.

27. I know not whence. "The sentence is fixed, but it is repeated with emphasis" (Bengel).

Shall sit down (ajnakliqh>sontai). Sit down at table. Jesus casts his thought into a familiar Jewish image. According to the Jewish idea, one of the main elements of the
happiness of the Messianic kingdom was the privilege of participating in splendid festive entertainments along with the patriarchs of the nation. With this accords ver.
30, in allusion to places at the banquet. Compare Luke 14:7-9; Matthew 23:6.

31. Day. The best texts read hour.

Will kill (qe>lei ajpoktei~nai). As in so many cases the A.V. renders as the future of the verb to kill; whereas there are two distinct verbs; to will or determine, and to
kill. The meaning is, Herod willeth or is determined to kill thee. Rev., would fain, seems rather feeble.

32. That fox. Herod. Describing his cunning and cowardice.

Cures (ija>seiv). Used by Luke only.

I shall be perfected (teleiou~mai). The present tense: "the present of the certain future" (Meyer). The meaning is, I come to an end: I have done. Expositors differ
greatly. Some interpret, "I end my career of healing," etc.; others, my life.

33. It cannot be (oujk ejnde>cetai). The verb means to accept or admit; so that the sense is, "it is not admissable that." The expression is ironical and hyperbolical, with
reference to Jerusalem as having a monopoly of such martyrdoms. "It would be contrary to use and wont, and, in a manner, to theocratic decorum, if such a prophet as
I should perish elsewhere than in Jerusalem" (Godet).

34. Would I have gathered (hjqe>lhsa ejpisuna>xai). Lit., "I desired to gather." See on will kill, ver. 31.

Hen. See on Matthew 23:37.

CHAPTER        14
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1. Watched (h+san parathrou>menoi). The participle and finite verb, were engaged in watching. Closely (para>). See on Mark 3:2.
34. Would I have gathered (hjqe>lhsa ejpisuna>xai). Lit., "I desired to gather." See on will kill, ver. 31.

Hen. See on Matthew 23:37.

CHAPTER 14

1. Watched (h+san parathrou>menoi). The participle and finite verb, were engaged in watching. Closely (para>). See on Mark 3:2.

2. Which had the dropsy (uJdrwpiko). Lit., a dropsical man. The usual way of marking a dropsical patient in medical language.

4. Took. Took hold of him. Luke 20:20; 1 Timothy 6:12.

5. Pit (fre>ar). The primary meaning is a well, as distinguished from a fountain.

Pull out. More correctly up (ajna>).

7. They chose. Imperfect: were choosing. Something going on before his eyes.

The chief seats. Or couches. The Greek writers refer to the absurd contentions which sometimes arose for the chief seats at table. Theophrastus designates one who
thrusts himself into the place next the host as mikrofilo>timov, one who seeks petty distinctions.

8. Wedding. More properly, marriage-feast.

9. Begin. Emphasizing the shame of the reluctant movement toward the lower place.

The lowest. Since the other, intervening places are all assigned.

10. Sit down (ajna>pese). Lit., lay yourself back.

11. Humbled. See on lowly, Matthew 7:29.

12. Dinner - supper. See on Matthew 22:4. Supper (dei~pnon) is the principal meal at evening, and corresponding to the modern late dinner.

Call not thy friends, etc. A striking parallel occurs in Plato's "Phaedrus," 233. "And, in general, when you make a feast, invite not your friend, but the beggar and the
empty soul, for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke blessings on your
head."

13. Feast (doch>n). Or reception. Used by Luke only. See on Luke 5:29.

15. Blessed. See on Matthew 5:3.

16. Made (ejpoi>ei). Imperfect, was making. His preparations were in progress. A definite act among these preparations is described by the aorist, he bade
(ejka>lesen), the technical word for inviting to a festival. See Matthew 22:3; John 2:2.

Sent his servant. "If a sheikh, bey, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in
Luke 14:17: Come, for the supper is ready. The fact that this custom is confined to the wealthy and to the nobility is in strict agreement with the parable, where the man
who made the supper is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast (Thomson, "Land and Book").
Palgrave mentions a similar formula of invitation among the Bedouins of Arabia. "The chief, or some unbreeched youngster of his family, comes up to us with the
customary tefaddaloo, or do us the favor" ("Central and Eastern Arabia").

18. Make excuse (paraitei~sqai). Also rendered in New Testament refuse, Hebrews 12:19, 25 where both meanings occur. See also 2 Timothy 2:23 Rev. Our phrase,
beg off, expresses the idea here.

I must needs (e]cw ajna>gkhn). Lit., I have necessity: a strong expression.

Go (ejxelqei~n). Go out (ejx) from the city.

20. I cannot. A newly married man had special indulgence allowed him. See Deuteronomy 24:5. Herodotus relates how Croeus refused for his son an invitation to a
hunt on this ground. "But Croesus answered, 'Say no more of my son going with you; that may not be in anywise. He is but just joined in wedlock, and is busy enough
with that'" (1:36). The man who had the most plausible excuse returned the surliest and most peremptory answer. Compare 1 Corinthians 7:33.

21. Streets (platei>av) - lanes (rJu>mav). The former word from platu>v, broad; the broad streets contrasted with the narrow lanes. Wyc., great streets and small
streets.

22. As thou has commanded. Following the reading wJv, as. The best texts substitute o{, what. Render as Rev., "What thou didst command is done."

23. Hedges (fragmou). See on Matthew 21:33. It may mean either a hedge, or a place enclosed with a hedge. Here the hedges beside which vagrants rest.

Compel. Compare constrained, Matthew 14:22; Acts 26:11; Galatians 6:12. Not to use force, but to constrain them against the reluctance which such poor creatures
would feel at accepting the invitation of a great Lord.

May be filled (gemisqh|~). A very strong word; properly of loading a ship. "Nature and grace alike abhor a vacuum" (Bengel).

27. His cross. More correctly, his own. An important charge. All must bear the cross, but not all the same cross: each one his own.

28. A tower. The subject of the parable is the life of Christian discipleship, which is figured by a tower, a lofty structure, as something distinguished from the world and
attracting attention.
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Counteth (yhfi>zei). Only here and Revelation 13:18. From yh~fov, a pebble (see Revelation 2:17), used as a counter. Thus Herodotus says that the Egyptians, when
they calculate (logi>zontai yh>foiv, reckon with pebbles), move their hand from right to left (2:36). So Aristophanes, "Reckon roughly, not with pebbles (yh>foiv), but
27. His cross. More correctly, his own. An important charge. All must bear the cross, but not all the same cross: each one his own.

28. A tower. The subject of the parable is the life of Christian discipleship, which is figured by a tower, a lofty structure, as something distinguished from the world and
attracting attention.

Counteth (yhfi>zei). Only here and Revelation 13:18. From yh~fov, a pebble (see Revelation 2:17), used as a counter. Thus Herodotus says that the Egyptians, when
they calculate (logi>zontai yh>foiv, reckon with pebbles), move their hand from right to left (2:36). So Aristophanes, "Reckon roughly, not with pebbles (yh>foiv), but
on the hand" ("Wasps," 656). Similarly calculate, from Latin calculus, a pebble. Used also of voting. Thus Herodotus: "The Greeks met at the altar of Neptune, and
took the ballots (tafouv) wherewith they were to give their votes." Plato: "And you, would you vote (a}n yh~fon qei~o, cast your pebble) with me or against
me?" ("Protagoras," 330). See Acts 26:10.

Cost (thnhn). Allied to da>ptw, to devour. Hence expense, as something which eats up resources.

Sufficient (eijv ajpartismo>n). Lit., unto completion. The kindred verb ajparti>zw, not used in New Testament, means to make even or square, and hence to complete.

29. To finish (ejktele>sai). Lit., "to finish out" (ejk).

Behold (qewrou~ntev). Attentively watching the progress of the building. See on Luke 10:18.

Begin to mock. As his resources come to an end.

30. This man (ou=tov oJ a]nqrwpov). With sarcastic emphasis.

Was not able (oujk i]scusen). From ijscu>v, strength. See on power, 2 Peter 2:11. To be strong in body or in resources, and so to be worth, as Lat., valere. "This man
was not worth enough, or was not good for the completion." In this latter sense, Matthew 5:13"good for nothing."

31. To make war against another king (eJte>rw| basilei~ sumbalei~n eijv po>lemon). Lit., to come together with another king for war. So Rev., to encounter another
king in war.

"Out he flashed,

And into such a song, such fire for fame,

Such trumpet-blowings in it, coming down

To such a stern and iron-clashing close,

That when he stopped we longed to hurl together."

Tennyson, Idyls of the King.

With ten thousand (ejn de>ka cilia>sin). Lit., in ten thousands: i.e., in the midst of; surrounded by. Compare Jude 1:14.

32. Asketh (ejrwta~|). On a footing of equality: king treating with king. See on Luke 11:9.

Conditions of peace (tanhn). Lit., things looking toward peace: preliminaries. Compare Romans 14:19things which make for peace (tanhv, the things of peace).

33. Forsaketh (ajpota>ssetai). Bids good-by to. Rev., renounceth. See on Luke 9:61. "In that forsaketh lies the key to the whole passage" (Trench). Christian
discipleship is founded in self-renunciation.

34. Have lost its savor. See on Matthew 5:34.

Shall it be seasoned. See on Mark 9:50.

CHAPTER 15

4. In the wilderness. Not a desert place, but uncultivated plains, pasturage. Note that the sheep are being pastured in the wilderness. A traveler, cited anonymously by
Trench, says: "There are, indeed, some accursed patches, where scores of miles lie before you like a tawny Atlantic, one yellow wave rising before another. But far
from infrequently there are regions of wild fertility where the earth shoots forth a jungle of aromatic shrubs" ("Parables").

5. When he hath found it. Matthew, If so be that he find it.

On his shoulders. Lit., his own shoulders. "He might have employed a servant's aid, but love and joy make the labor sweet to himself" (Bengel). the "Good Shepherd" is
a favorite subject in early Christian art. "We cannot go through any part of the catacombs, or turn over the pages of any collection of ancient Christian monuments,
without coming across it again and again. We know from Tertullian that it was often designed upon chalices. We find it ourselves painted in fresco upon the roofs and
walls of the sepulchral chambers; rudely scratched upon gravestones, or more carefully sculptured on sarcophagi; traced in gold upon glass, molded on lamps,
engraved on rings; and, in a word, represented on every species of Christian monument that has come down to us.... It was selected because it expressed the whole
sum and substance of the Christian dispensation.... He is sometimes represented alone with his flock; at other times accompanied by his apostles, each attended by one
or more sheep. Sometimes he stands amidst many sheep; sometimes he caresses one only; but most commonly - so commonly as almost to form a rule to which other
scenes might be considered the exceptions - he bears a lost sheep, or even a goat, upon his shoulders" (Northcote and Brownlow, "Roma Sotteranea"). A beautiful
specimen is found in the mausoleum of Galla Placidia, at Ravenna, erected about 450 a.d. It is a mosaic in green and gold. The figure is a beautiful one, youthful in face
and form, as is usual in the early mosaics, and surrounded by his sheep. Facing this appears, over the altar, the form of Christ seated beside a kind of furnace, on the
other side of which stands a little open bookcase. He is engaged in casting heretical books into the fire. Are they, indeed, the same - the Shepherd Christ of the
Gospels, and the polemic Christ of the ecclesiastics?

6. With me. "Not with the sheep. Our life is his joy" (Gregory, cited by Trench).

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The Parables of the Lost Coin and of the Prodigal Son.
Gospels, and the polemic Christ of the ecclesiastics?

6. With me. "Not with the sheep. Our life is his joy" (Gregory, cited by Trench).

7. Repenteth. See on Matthew 3:2.

The Parables of the Lost Coin and of the Prodigal Son.

Peculiar to Luke. 8-32.

8. Pieces of silver (dracma). Used by Luke only. A coin worth about eighteen cents, commonly with the image of an owl, a tortoise, or a head of Pallas. As a weight,
65.5 grains. A common weight in dispensing medicines and writing prescriptions. Wyc., transcribing the Greek word, dragmes. Tynd., grotes.

9. Her friends. Female friends, for the noun is used in the feminine form.

I lost. Through her own carelessness. Of the sheep, Jesus says "was lost." "A sheep strays of itself, but a piece of money could only be lost by a certain negligence on
the part of such as should have kept it" (Trench). In the one case, the attention is fastened on the condition of the thing lost; in the other, upon the sorrow of the one
who has lost.

12. The portion. According to the Jewish law of inheritance, if there were but two sons, the elder would receive two portions, the younger the third of all movable
property. A man might, during his lifetime, dispose of all his property by gift as he chose. If the share of younger children was to be diminished by gift or taken away,
the disposition must be made by a person presumably near death. No one in good health could diminish, except by gift, the legal portion of a younger son. The younger
son thus was entitled by law to his share, though he had not right to claim it during his father's lifetime. The request must be regarded as asking a favor (Edersheim).

Unto them. Even to the elder, who did not ask it.

13. All. Everything was taken out of the father's hands.

Took his journey (ajpedh>mhsen). Answering to our phrase went abroad.

Wasted (diesko>rpisen). The word used of winnowing grain. See on Matthew 25:24.

With riotous living (zw~n ajsw>twv). Lit., living unsavingly. Only here in New Testament. The kindred noun, ajswti>a, is rendered by the Rev., in all the three passages
where it occurs, riot (Ephesians 5:18; Titus 1:6; 1 Peter 4:4). See note on the last passage.

14. Spent. See on cost, Luke 14:28.

In that land. Want is characteristic of the "far country." The prodigal feels the evil of his environment. "He (with a shade of emphasis) began to be in want."

To be in want (uJsterei~sqai). From u[sterov, behind. Compare our phrase of one in straitened circumstances, to fall behind.

15. Joined himself (ejkollh>qh). The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage
him, and who took him into service only upon persistent entreaty. "The unhappy wretch is a sort of appendage to a strange personality" (Godet). Compare Acts 9:26.
Wyc., cleaved. See, also, on Acts 5:13.

To feed swine. As he had received him reluctantly, so he gave him the meanest possible employment. An ignominious occupation, especially in Jewish eyes. The
keeping of swine was prohibited to Israelites under a curse.

16. He would fain (ejpequ>mei). Longing desire. Imperfect tense, he was longing, all the while he was tending the swine.

Filled his belly (gemi>sai than). The texts vary. The Rev. follows the reading cortasqh~nai, "He would fain have been filled," using the same word which is employed by
filling those who hunger and thirst after righteousness (Matthew 5:6 see note), and of the five thousand (Matthew 14:20). He had wanted the wrong thing all along, and
it was no better now. All he wanted was to fill his belly.

Husks (kerati>wn). Carob-pods. The word is a diminutive of ke>rav, a horn, and means, literally, a little horn, from the shape of the pod. The tree is sometimes called
in German Bockshornbaum, Goat's-horn-tree. "The fleshy pods are from six to ten inches long, and one broad, lined inside with a gelatinous substance, not wholly
unpleasant to the taste when thoroughly ripe" (Thomson, "Land and Book"). The shell or pod alone is eaten. It grows in Southern Italy and Spain, and it is said that
during the Peninsular War the horses of the British cavalry were often fed upon the pods. It is also called Saint John's bread, from a tradition that the Baptist fed upon
its fruit in the wilderness. Edersheim quotes a Jewish saying, "When Israel is reduced to the carob-tree, they become repentant."

17. Came to himself. A striking expression, putting the state of rebellion against God as a kind of madness. It is a wonderful stroke of art, to represent the beginning of
repentence as the return of a sound consciousness. Ackermann ("Christian Element in Plato") observes that Plato thinks of redemption as a coming to one's self; an
apprehending of one's self as existent; as a severing of the inmost being from the surrounding element. Several passages of Plato are very suggestive on this point. "He
who bids a man know himself, would have him know his soul" ("Alcibiades," i., 130). "'To see her (the soul) as she really is, not as we now behold her, marred by
communion with the body and other miseries, you should look upon her with the eye of reason, in her original purity, and then her beauty would be discovered, and in
her image justice would be more clearly seen, and injustice, and all the things which we have described. Thus far we have spoken the truth concerning her as she
appears at present; but we must remember also that we have seen her only in a condition which may be compared to that of the sea-God Glaucus, whose original
image can hardly be discerned, because his natural members are broken off and crushed, and in many ways damaged by the waves; and incrustations have grown over
them of sea-weed and shells and stones, so that he is liker to some sea-monster than to his natural form. And the soul is in a similar condition, disfigured by ten
thousand ills: but not there, Glaucon, not there must we look'

"'Where, then?'

"'At her love of wisdom. Let us see whom she affects, and what converse she seeks, in virtue of her near kindred with the immortal and eternal and divine; also, how
different she would become, if wholly following this superior principle, and born by a divine impulse out of the ocean in which she now is, and disengaged from the
stones and shells and things of earth and rock, which, in wild variety, grow around her, because she feeds upon earth, and is crusted over by the good things of this life
as they are termed. Then would you see her as she is'" ("Republic," 611).
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Have bread enough and to spare (perisseu>ontai a]rtwn). Lit., abound in loaves. Wyc., plenty of loaves.

Perish. Better, I am perishing. The best texts insert w=de, here, in contrast with the father's house, suggested by the father's servants.
"'At her love of wisdom. Let us see whom she affects, and what converse she seeks, in virtue of her near kindred with the immortal and eternal and divine; also, how
different she would become, if wholly following this superior principle, and born by a divine impulse out of the ocean in which she now is, and disengaged from the
stones and shells and things of earth and rock, which, in wild variety, grow around her, because she feeds upon earth, and is crusted over by the good things of this life
as they are termed. Then would you see her as she is'" ("Republic," 611).

Have bread enough and to spare (perisseu>ontai a]rtwn). Lit., abound in loaves. Wyc., plenty of loaves.

Perish. Better, I am perishing. The best texts insert w=de, here, in contrast with the father's house, suggested by the father's servants.

20. His father. An affecting touch in the Greek: his own father.

Ran. Trench cites an Eastern proverb: "Who draws near to me (God) an inch, I will draw near to him an ell; and whoso walks to meet me, I will leap to meet him."

Kissed. See on Matthew 26:49.

21. To be called thy son. He omits make me a servant. The slavish spirit vanishes in the clasp of the father's arms. Bengel suggest that the father would not suffer him to
utter the news. I once heard Norman McLeod say in a sermon, "Before the prodigal son reached his home he thought over what he should do to merit restoration. He
would be a hired servant. But when his father came out and met him, and put his arms round him, and the poor boy was beginning to say this and that, he just shut his
mouth, and said, 'I take you to my heart, and that' enough.'"

22. To his servants. Bond-servants. There is a fine touch in throwing in the bond-servants immediately after thy son (ver. 21).

Bring forth. Some texts add quickly (tacu). So Rev.

The best robe (stolhthn). Lit., a robe, the first. Properly of a long, flowing robe, a festive garment. See Mark 16:5; Luke 20:46.

Ring. See on James 2:2. Compare Genesis 41:42.

Shoes. Both the ring and the shoes are marks of a free man. Slaves went barefoot.

23. The fatted calf. The article denoting one set apart for a festive occasion. Tynd., "that fatted calf."

24. Is alive - is found (ajne>zhsen euJre>qh). Both aorists, and pointing back to a definite time in the fast; doubtless the moment when he "came to himself." Wyc., hath
lived.

The Prodigal Son is a favorite subject in Christian art. The return of the penitent is the point most frequently chose, but the dissipation in the far country and the
degradation among the swine are also treated. The dissipation is the subject of an interesting picture by the younger Teniers in the gallery of the Louvre. The prodigal is
feasting at a table with two courtesans, in front of an inn, on the open shutter of which a tavern-score is chalked. An old woman leaning on a stick begs alms, possibly
foreshadowing the fate of the females at the table. The youth holds out his glass, which a servant fills with wine. In the right-hand corner appears a pigsty where a
stable-boy is feeding the swine, but with his face turned toward the table, as if in envy of the gay revellers there. All the costumes and other details of the picture are
Dutch. Holbein also represents him feasting with his mistress, and gambling with a sharper who is sweeping the money off the table. The other points of the story are
introduced into the background. Jan Steen paints him at table in a garden before an inn. A man plays a guitar, and two children are blowing bubbles - "an allegory of the
transient pleasures of the spendthrift." Mrs. Jameson remarks that the riotous living is treated principally by the Dutch painters. The life among the swine is treated by
Jordaens in the Dresden Gallery. The youth, with only a cloth about his loins, approaches the trough where the swine are feeding, extends his hand, and seems to ask
food of a surly swineherd, who points him to the trough. In the left-hand corner a young boor is playing on a pipe, a sorrowful contrast to the delicious music of the halls
of pleasure. Salvator Rosa pictures him in a landscape, kneeling with clasped hands amid a herd of sheep, oxen, goats, and swine. Rubens, in a farm-stable, on his
knees near a trough, where a woman is feeding some swine. He looks imploringly at the woman. One of the finest examples of the treatment of the return is by Murillo,
in the splendid picture in the gallery of the Duke of Sutherland. It is thus described by Stirling ("Annals of the Artists of Spain"): "The repentant youth, locked in the
embrace of his father, is, of course, the principal figure; his pale, emaciated countenance bespeaks the hardships of his husk-coveting time, and the embroidery on his
tattered robe the splendor of his riotous living. A little white dog, leaping up to caress him, aids in telling the story. On one side of this group a man and a boy lead in the
fatted calf; on the other appear three servants bearing a light-blue silk dress of Spanish fashion, and the gold ring; and one of them seems to be murmuring at the honors
in preparation for the lost one."

25. Music (sumfwni>av). A symphony: concerted music.

26. Inquired (ejpunqa>neto). Imperfect. Began to inquire.

27. Is come - safe and sound. Compare is alive - is found. "How nice is the observance of all the lesser proprieties of the narration. The father, in the midst of all his
natural affection, is yet full of the moral significance of his son's return - that he has come back another person from what he was when he went, or while he tarried in
that far land; he sees into the deep of his joy, that he is receiving him now indeed a son, once dead but now alive; once lost to him and to God, but now found alike by
both. But the servant confines himself to the more external features of the case, to the fact that, after all he has gone through of excess and hardship, his father has yet
received him safe and sound" (Trench).

28. He was angry (wjrgi>sqh). Not with a mere temporary fit of passion, but, as the word imports, with a deep-seated wrath.

29. Kid (e]rifon). Some read the diminutive, ejri>fion, "a little kid." In any event a contrast is intended between the kid and the fatted calf.

30. This thy son. Not my brother, but with the bitterest sarcasm.

Was come (h=lqen). He says came, as of a stranger. Not returned.

Devoured (katafagw>n). We say "eat up;" the Greek said "eat down" (kata>). The word is suggested, no doubt, by the mention of the calf, the kid, and the feasting.

CHAPTER 16

The Parable of the Unjust Steward.

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1. Steward (oijkono>mon). From oi+kov, a house, and ne>mw, to distribute or dispense. Hence, one who assigns to the members of the household their several
CHAPTER 16

The Parable of the Unjust Steward.

Peculiar to Luke. 1-8.

1. Steward (oijkono>mon). From oi+kov, a house, and ne>mw, to distribute or dispense. Hence, one who assigns to the members of the household their several
duties, and pays to each his wages. The paymaster. He kept the household stores under lock and seal, giving out what was required; and for this purpose received a
signet-ring from his master. Wyc., fermour, or farmer. Here probably the land-steward.

Was accused (dieblh>qh). Only here in New Testament. From dia>, over, across, and ba>llw, to throw. To carry across, and hence to carry reports, etc., from one to
another; to carry false reports, and so to calumniate or slander. See on devil, Matthew 4:1. The word implies malice, but not necessarily falsehood. Compare Latin
traducere (trans, over, ducere, to lead), whence traduce.

Had wasted (wJv diaskorpi>zwn). Lit., as wasting. Rev., was wasting; not merely a past offense, but something going on at the time of the accusation. See Luke 15:13.

2. How is it that I hear this (ti> tou~to ajkou>w)? Better as Rev., What is this that I hear?

Give an account (ajpo>dov togon). Lit., "give back" (ajpo>). Rev., render. The (to) account which is due. Aristophanes has a striking parallel: "And now give back my
signet; for thou shalt no longer be my steward" ("Knights," 947).

Thou mayest (dunh>sh|). More strictly, as Rev., thou canst.

3. Taketh away. Or is taking away. He was not yet dispossessed, as is shown by what follows.

I cannot (oujk ijscu>w). See on Luke 14:30. "I have not strength." His luxurious life had unfitted him for hard labor. In Aristophanes ("Birds," 1431), a sycophant is
asked: "Tell me, being a young man, do you lodge informations against strangers?" He replies: "Yes; why should I suffer, for I know not how to dig?"

To beg (ejpaitei~n). See on besought, Matthew 15:23.

4. They may receive. The debtors of his master (ver. 5).

5. He called. Alford and Trench think that the debtors were together; but the words seem to me to indicate that he dealt with them separately. He called to him each
one, and said unto the first; after that (e]peita) another.

6. Measures (ba>touv). Lit., baths. The bath was a Hebrew measure, but the amount is uncertain, since, according to Edersheim, there were three kinds of
measurement in use in Palestine: the original Mosaic, corresponding with the Roman; that of Jerusalem, which was a fifth larger; and the common Galilaen measurement,
which was more than a fifth larger than the Jerusalem. Assuming the first standard, the bath would be about fifty-six pints, and the debt, therefore, a large one.

Take thy bill (de>xai sou tammata). Lit., take back thy writings. Rev., bond. Wyc., obligation; and in ver. 7, letters. The plural is used for a single document. The bill is
the bond which the buyer has give, and which is in the steward's keeping. He gives it back to the debtor for him to alter the figures.

Sit down quickly. It was a secret transaction, to be hurried through.

7. To another (eJte>rw|). A different one with a different debt, and his circumstances demanding a different rate of discount.

Measures (ko>rouv). Cors. A cor was ten baths; the dry and the fluid measures being the same.

8. The Lord. Of the steward. Rev., properly, "his Lord."

Commended. Admiring his shrewdness, though he himself was defrauded.

Unjust steward. Lit., steward of injustice. See on forgetful hearer, James 1:25; and compare words of grace, Luke 4:22; unjust judge, Luke 18:6; son of his love,
Colossians 1:13; lust of uncleanness, 2 Peter 2:10. The idiom is a Hebrew one. The phrase expresses Jesus' judgment on what the steward's master praised.

Wisely (froni>mwv). See on Matthew 10:16. Wyc., prudently. I would suggest shrewdly, though in the modern sense of sagaciously, since the earlier sense of shrewd
was malicious, or wicked. Plato says: "All knowledge separated from righteousness and other virtue appears to be cunning and not wisdom." In Matthew 7:24-26 it is
applied to the sagacious man who built his house on the rock, opposed to the foolish (mwro>v) man who built on the sand. "It is a middle term, not bringing out
prominently the moral characteristics, either good or evil, of the action to which it is applied, but recognizing in it a skilful adaption of the means to the end - affirming
nothing in the way of moral approbation or disapprobation, either of means or end, but leaving their worth to be determined by other considerations" (Trench,
"Parables").

In their generation (eijv th). The A.V. misses the point, following Wyc. Lit., in reference to their own generation; i.e., the body of the children of this world to which they
belong, and are kindred. They are shrewd in dealing with their own kind; since, as is shown in the parable, where the debtors were accomplices of the steward they are
all alike unscrupulous. Tynd., in their kind.

Than the children of light. Lit., sons of the light. The men of the world make their intercourse with one another more profitable than the sons of light do their intercourse
with their own kind. The latter "forget to use God's goods to form bonds of love to the comtemporaries who share their character" (Godet); forget to "make friends of
the mammon," etc.

9. Make to yourselves friends. Compare Virgil, "Aeneid," vi., 664. Among the tenants of Elysium he sees "those who, by good desert, made others mindful of them."

Of the mammon of unrighteousness (ejk tou~ mamwna~ th~v ajdiki>av). The same idiom as in ver. 8, steward of injustice. Compare unrighteous mammon, ver. 11.
Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at Matthew 6:24. "Of the mammon" is, literally, by means
of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the
characteristic and representative object and delight and desire of the selfish and unrighteous world: their love of it being a root of all evil (1 Timothy 6:10). Wyc., the
riches of wickedness.
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Ye fail (ejkli>phte). But all the best texts read ejkli>ph, "When it (the mammon) fails."

They may receive. The friends.
Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at Matthew 6:24. "Of the mammon" is, literally, by means
of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the
characteristic and representative object and delight and desire of the selfish and unrighteous world: their love of it being a root of all evil (1 Timothy 6:10). Wyc., the
riches of wickedness.

Ye fail (ejkli>phte). But all the best texts read ejkli>ph, "When it (the mammon) fails."

They may receive. The friends.

Habitations (skhna>v). Lit., tents or tabernacles.

10. That which is least. A general proposition, yet with a reference to mammon as the least of things. See next verse.

11. Faithful. Fidelity is, therefore, possible toward the unrighteous mammon.

12. That which is another's. God's. Riches are not ours, but given us in trust.

Your own. Equivalent to the true riches. That which forms part of our eternal being - the redeemed self. Compare the parable of the Rich Fool (Luke 12:20), where the
life or soul is distinguished from the possessions. "Thy soul shall be required; whose shall the wealth be?" Compare, also, rich toward God (Luke 12:21). Chrysostom,
cited by Trench, says of Abraham and Job, "They did not serve mammon, but possessed and ruled themselves, and were masters, and not servants."

13. Servant (oijke>thv). Properly, household servant.

Serve. See on minister, Matthew 20:26.

The other. See on Matthew 6:24.

Hold to. See on Matthew 6:24.

14. Covetous (fila>rguroi). Rev. renders literally, according to the composition of the word, lovers of money. Only here and 2 Timothy 3:2. Compare the kindred noun,
1 Timothy 6:10. The usual word for covetous is pleone>kthv (1 Corinthians 5:10, 11; 6:10).

Derided (ejxemukth>rixon). Only here and Luke 23:35. Lit., to turn up the nose at. The Romans had a corresponding phrase, naso adunco suspendere, to hang on the
hooked nose: i.e., to turn up the nose and make a hook of it, on which (figuratively) to hang the subject of ridicule. Thus Horace, in one of his satires, giving an account
of a pretentious banquet at the house of a rich miser, describes on of the guests as hanging everything to his nose; i.e., making a joke of everything that occurred. The
simple verb occurs at Galatians 6:7 of mocking God.

15. Abomination. See on Matthew 24:15.

16. Presseth. Rev., entereth violently. See on Matthew 11:12. Wyc., maketh violence into it. Tynd., striveth to go in.

17. Tittle. See on Matthew 5:18.

The Parable of Dives and Lazarus.

Peculiar to Luke 19-31.

19. Was clothed. Imperfect, and frequentative; denoting his habitual attire.

Purple (porfu>ran). Originally the purple fish from which the color was obtained, and thence applied to the color itself. Several kinds of these were found in the
Mediterranean. The color was contained in a vein about the neck. Under the term purple the ancients included three distinct colors:

1. A deep violet, with a black or dusky tinge; the color meant by Homer in describing an ocean wave: "As when the great sea grows purple with dumb swell" ("Iliad,:
xiv., 16).

2. Deep scarlet or crimson - the Tyrian purple.

3. The deep blue of the Mediterranean. The dye was permanent. Alexander is said by Plutarch to have found in the royal palace at Susa garments which preserved
their freshness of color though they had been laid up for nearly two hundred years; and Mr. St. John ("Manner and Customs of Ancient Greece") relates that a small
pot of the dye was discovered at Pompeii which had preserved the tone and richness attributed to the Tyrian purple. This fixedness of color is alluded to in Isaiah 1:18
- though your sins were as scarlet, the term being rendered in the Septuagint foinikou~n, which, with its kindred words, denoted darker shades of red. A full and
interesting description of the purple may be found in J. A. St. John's "Manners and Customs of Ancient Greece," iii., 224 sq.

Fine linen (bu>sson). Byssus. A yellowish flax, and the linen made from it. Herodotus says it was used for enveloping mummies (2:86), a statement confirmed by
microscopic examinations. He also speaks of it as a bandage for a wound (7:181). It is the word used by the Septuagint for linen (Exodus 25:4; 28:5; 35:6 etc.). Some
of the Egyptian linen was so fine that it was called woven air. Sir Gardner Wilkinson says that some in his possession was, to the touch, comparable to silk, and not
inferior in texture to the finest cambric. It was often as transparent as lawn, a fact illustrated by the painted sculptures, where the entire form is often made distinctly
visible through the outer garment. Later Greek writers used the word for cotton and silk. See Wilkinson's "Ancient Egyptians," first series, iii., 114 sq., and Rawlinson's
"History of Ancient Egypt," i., 487, 512. A yellow byssus was used by the Greeks, the material for which grew around Elis, and which was enormously costly. See
Aeschylus, "Persae," 127.

Fared sumptuously (eujfraino>menov lamprw~v). Lit., making merry in splendor. Compare Luke 15:23, 24, 29, 32. Wyc., he ate, each day, shiningly.

20. Beggar. See on poor, Matthew 5:3.

Lazarus. Abbreviated from 'Elea>zarov, Eleazar, and meaning God a help. "It is a striking evidence of the deep impression which this parable has made on the mind of
Christendom, that the term lazar should have passed into so many languages as it has, losing altogether its signification as a proper name" (Trench).
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Was laid (ejbe>blhto). Lit., was thrown: cast carelessly down by his bearers and left there.

Gate (pulw~na). The gateway, often separated from the house or temple. In Matthew 26:71 it is rendered porch.
20. Beggar. See on poor, Matthew 5:3.

Lazarus. Abbreviated from 'Elea>zarov, Eleazar, and meaning God a help. "It is a striking evidence of the deep impression which this parable has made on the mind of
Christendom, that the term lazar should have passed into so many languages as it has, losing altogether its signification as a proper name" (Trench).

Was laid (ejbe>blhto). Lit., was thrown: cast carelessly down by his bearers and left there.

Gate (pulw~na). The gateway, often separated from the house or temple. In Matthew 26:71 it is rendered porch.

Full of sores (eiJlkwme>nov). Only here in New Testament. The regular medical term for to be ulcerated. John uses the kindred noun e[lkov, an ulcer (Revelation
16:2). See next verse.

21. Desiring (ejpiqumw~n). Eagerly, and not receiving what he desired. The same thing is implied in the story of the prodigal, where the same word is used, "he would
fain have been filled" (Luke 15:16), but the pods did not satisfy his hunger.

The crumbs that fell (tw~n pipto>ntwn). Lit., the things falling. The best texts omit yici>wn, crumbs.

Moreover (ajlla). Lit., but even. "But (instead of finding compassion), even the dogs," etc.

Licked (ejpe>leicon). Only here in New Testament. Cyril, cited by Hobart, says: "The only attention, and, so to speak, medical dressing, which his sores received, was
from the dogs who came and licked them."

22. Abraham's bosom. A Rabbinical phrase, equivalent to being with Abraham in Paradise. "To the Israelite Abraham seems the personal center and meeting-point of
Paradise" (Goebel).

23. Hell. Rev., Hades. Where Lazarus also was, but in a different region. See on Matthew 16:18.

24. Cool (katayu>cein). Only here in New Testament. Common in medical language. See on Luke 21:26. Compare the exquisite passage in Dante, where Messer
Adamo, the false coiner, horribly mutilated, and in the lowest circle of Malebolge, says:

"I had, while living, much of what I wished;

And now, alas! a drop of water crave.

The rivulets that from the verdant hills

Of Cassentin descend down into Arno,

Making their channels to be soft and cold,

Ever before me stand, and not in vain:

For far more doth their image dry me up

Than the disease which strips my face of flesh."

Inferno, xxx., 65 sq.

Tormented (ojdunw~mai). Used by Luke only. Tormented is too strong. The word is used of the sorrow of Joseph and Mary when the child Jesus was missing (Luke
2:48); and of the grief of the Ephesian elders on parting with Paul (Acts 20:38). Rev., I am in anguish.

25. Son (te>knon). Lit., child.

Receivedst (ajpe>labev). Received back (ajpo>) as a reward or quittance. Compare Luke 6:34; 18:30; 23:41.

Gulf (ca>sma). From ca>skw, to yawn. Transcribed into the English chasm. In medical language, of the cavities in a wound or ulcer.

Is fixed (ejsth>riktai). Compare Luke 22:32; and see on 1 Peter 5:10.

27. Send him to my father's house. Compare Dante, where Ciacco, the glutton, says to Dante:

"But when thou art again in the sweet world,

I pray thee to the mind of others bring me."

Inferno, vi., 88.

31. Be persuaded. Dives had said, "they will repent." Abraham replies, "they will not be even persuaded."

Though one rose. Dives had said, "if one went."

From the dead (ejk nekrw~n). Dives had said from the dead, but using a different preposition (ajpo>). It is wellnigh impossible to give the English reader this nice play
of prepositions. The general distinction is ajpo>, from the outside; ejk, from within. Thus Luke 2:4 Joseph went up from (ajpo>) Galilee, the province, out of (ejk) the
city of Nazareth. Abraham's preposition (ejk, out of) implies a more complete identification with the dead than Dives' ajpo>, from. A rising from among the dead was
more than a messenger going from the dead. "We can hardly pass over the identity of the name Lazarus with that of him who actually was recalled from the dead; but
whose return, far from persuading the Pharisees, was the immediate exciting cause of their crowning act of unbelief" (Alford).

CHAPTER        17
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1. Impossible (ajne>ndekton). Inadmissable. Only here in New Testament. See on it cannot be, Luke 13:33.
city of Nazareth. Abraham's preposition (ejk, out of) implies a more complete identification with the dead than Dives' ajpo>, from. A rising from among the dead was
more than a messenger going from the dead. "We can hardly pass over the identity of the name Lazarus with that of him who actually was recalled from the dead; but
whose return, far from persuading the Pharisees, was the immediate exciting cause of their crowning act of unbelief" (Alford).

CHAPTER 17

1. Impossible (ajne>ndekton). Inadmissable. Only here in New Testament. See on it cannot be, Luke 13:33.

Offenses. See on offend, Matthew 5:29; and compare on Matthew 16:23.

2. It were better (lusitelei~). Only here in New Testament. The verb means to pay what is due, and is equivalent to our phrase, it pays.

Millstone. Compare Matthew 18:6. The correct reading here is li>qov muliko, a millstone; not a great millstone as Matthew.

Thrown (e]rjrJiptai). Hurled: with an underlying sense of violence, called out by so great an outrage.

3. Rebuke. See on straitly charged, Luke 9:21.

6. Sycamine. Or mulberry. Luke distinguishes between this and sukomore>a, the fig-mulberry (Luke 19:4). The names were sometimes confused, but a physician
would readily make the distinction, as both were used medicinally.

9. I trow not. Omitted by the best texts.

10. Unprofitable (ajcrei~oi). From crei>a, requirement; something which the master must pay. Not useless, but having rendered no service beyond what was due. "The
profit does not begin until the servant goes beyond his obligation" (Meyer). "A servant owes all things" (Bengel).

11. Through the midst of. It may also mean between or on the borders of. The Am. Rev. insists on the latter.

12. Lepers. See on Luke 5:12.

20. With observation (metasewv). Only here in New Testament. The progress of the kingdom cannot be defined by visible marks like that of an earthly kingdom. Its
growth in the world is a process of pervasion, like the working of the leaven through the lump.

21. Within. Better, in the midst of. Meyer acutely remarks that "you refers to the Pharisees, in whose hearts nothing certainly found a place less than did the ethical
kingdom of God." Moreover, Jesus is not speaking of the inwardness of the kingdom, but of its presence. "The whole language of the kingdom of heaven being within
men, rather than men being within the kingdom, is modern" (Trench, after Meyer).

24. Lighteneth (ajstra>ptousa). Only here and Luke 24:4.

25. Rejected. See on disallowed, 1 Peter 2:4; and tried, 1 Peter 1:7.

31. Goods. See on Matthew 12:29.

On the house-top. See on Matthew 24:17.

33. Shall preserve (zwogonh>sei). Only here and Acts 7:19. Originally to engender; thence to produce alive or endue with life, and so to preserve alive. Wyc., shall
quicken it.

37. Eagles. See on Matthew 24:28.

CHAPTER 18

The Parables of the Unjust Judge and the Pharisee

and Publican.

Peculiar to Luke. 1-14.

1. To the end that men ought (pro). Lit., with reference to its being necessary always to pray, etc.

Faint (ejgkakei~n). To turn coward or lose heart.

2. Regarded (ejntrepo>menov). See on Matthew 21:37.

3. Avenge (ejkdi>khson). The word is too strong. It means do me justice. See on Romans 12:19.

5. Lest by her continual coming she weary me (i[na mhlov ejrcome>nh uJpwpia>zh| me). Eijv te>lov, lit., unto the end, may mean continually; but weary or wear out for
uJpwpia>zh| is more than doubtful. That word is from uJpw>pion, the part of the face under the eyes, and means to strike under the eye; to give one a black eye. It is
used only once again, by Paul, 1 Corinthians 9:27 and in its literal sense: "I buffet my body;" treat it as the boxer does his adversary. The more literal sense of this word,
and of eijv te>lov, in the end, or finally, give a sound and much livelier meaning here. "Lest at last she come and assault me." So Goebel and Meyer, and so Wyc., "Lest
at the last she, coming, strangle me;" and Tynd., "Lest at the last she come and rail on me." The judge fears lest importunity may culminate in personal violence.
Perhaps, also, as Goebel suggests, he intentionally exaggerates his fear.

6. The unjust judge. Lit., the judge of injustice. See on Luke 16:8.

7. And shall not God. The emphasis is on God. In the Greek order, "and God, shall he not," etc.

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(1.)The verb makroqume>w means to be long-suffering, or to endure patiently. Such is its usual rendering in the New Testament.
6. The unjust judge. Lit., the judge of injustice. See on Luke 16:8.

7. And shall not God. The emphasis is on God. In the Greek order, "and God, shall he not," etc.

Though he bear long with them. A very different passage, and interpretations vary greatly.

(1.)The verb makroqume>w means to be long-suffering, or to endure patiently. Such is its usual rendering in the New Testament.

(2.)Them (aujtoi~v) refers not to the persecutors of God's elect, but to the elect themselves. The Rev. cuts the knot by the most literal of renderings: "and he is long-
suffering over (ejpi) them."

(3.)The secondary meaning of restraining or delaying may fairly be deduced from the verb, and explained either

(a)of delaying punishment, or

(b)of delaying sympathy or help.

The Am. Rev. adopts the former, and throws the sentence into the form of a question: "And is he slow to punish on their behalf" (ejp' aujtoi~v)? I venture to suggest the
following: Kai not infrequently has the sense of yet, or and yet. So Euripides: "Thou are Jove-born, and yet (kai) thy utterance is unjust" ("Helena," 1147). Aristophanes:
"O crown, depart, and joy go with thee: yet (kai) I part from thee unwillingly" ("Knights," 1249). So John 9:30: "Ye know not from whence he is, and yet (kai) he hath
opened my eyes." John 16:32: "Ye shall leave me alone, and yet (kai) I am not alone," etc. Render, then, "Shall not God avenge his own elect, which cry unto him day
and night; yet he delayeth help on their behalf," even as the unjust judge delayed to avenge the widow? Surely he will, and that ere long. This rendering, instead of
contrasting God with the judge, carries out the parallel. The judge delays through indifference. God delays also, or seems to delay, in order to try his children's faith, or
because his purpose is not ripe; but he, too, will do justice to the suppliant. Tynd., Yea, though he defer them.

"He hides himself so wondrously,

As though there were no God;

He is least seen when all the powers

Of ill are most abroad.

O there is less to try our faith,

In our mysterious creed,

Than in the godless look of earth

In these our hours of need.

It is not so, but so it looks;

And we lose courage then;

And doubts will come if God hath kept

His promises to men."

Faber.

8. Nevertheless. Notwithstanding God is certain to vindicate, will the Son of man find on earth a persistence in faith answering to the widow's?

9. Despised (ejxouqenou~ntav). Lit., made nothing of. Rev., set at nought.

Others (tou). The expression is stronger. Lit., the rest. They threw all others beside themselves into one class. Rev., correctly, all others.

10. The other (e[terov). With an implication of his being a different man. See on Matthew 6:24.

Publican. See on Luke 3:12.

11. Stood (satqei). Lit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But no necessarily in a bad sense. See
on Luke 19:8; and compare Acts 5:20. Standing was the ordinary posture of the Jews in prayer. Compare Matthew 6:5; Mark 11:25.

Prayed (proshu>ceto). Imperfect: began to pray, or proceeded to pray.

Other men (oiJ loipoipwn). Lit., the rest of men. See on ver. 9. A Jewish saying is quoted that a true Rabbin ought to thank God every day of his life; 1, that he was not
created a Gentile; 2, that he was not a plebeian; 3, that he was not born a woman.

Extortioners. As the publicans.

This publican. Lit., this (one), the publican. This publican here. "He lets us see, even in the general enumeration, that he is thinking of the publican, so, afterward, he
does not omit directly to mention him" (Goebel).

12. Twice in the week. The law required only one fast in the year, that on the great day of Atonement (Leviticus 16:29; Numbers 29:7); though public memorial fasts
were added, during the Captivity, on the anniversaries of national calamities. The Pharisees fasted every Monday and Thursday during the weeks between the Passover
and Pentecost, and again between the Feast of Tabernacles and that of the Dedication of the Temple.
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I give tithes (ajpodekatw~). See on Matthew 23:23.

Possess (ktw~mai). Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Genesis 28:22; Deuteronomy 14:22.
12. Twice in the week. The law required only one fast in the year, that on the great day of Atonement (Leviticus 16:29; Numbers 29:7); though public memorial fasts
were added, during the Captivity, on the anniversaries of national calamities. The Pharisees fasted every Monday and Thursday during the weeks between the Passover
and Pentecost, and again between the Feast of Tabernacles and that of the Dedication of the Temple.

I give tithes (ajpodekatw~). See on Matthew 23:23.

Possess (ktw~mai). Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Genesis 28:22; Deuteronomy 14:22.
Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare
Matthew 10:9 (Rev.); Acts 22:28; Luke 21:19 (on which see note); 1 Thessalonians 4:4 (Rev.).

13. Standing (eJstw). In a timid attitude: merely standing, not posturing as the Pharisee. See on ver. 11.

Afar off. Some explain, from the sanctuary; others, from the Pharisee.

Lift up his eyes. As worshippers ordinarily.

Be merciful (iJla>sqhti). Lit., be propitiated.

A sinner (tw|~ aJmartwlw|~). With the definite article, "the sinner." "He thinks about no other man" (Bengel).

15-17. Compare Matthew 19:13-15; Mark 10:13-16.

15. Infants (tafh). See on 1 Peter 2:2.

Touch. So Mark. Matthew has lay his hands on them and pray.

16. Suffer. See on Matthew 19:14. Only Mark notes the taking in his arms.

18-30. Compare Matthew 19:16-30; 20:1-16; Mark 10:17-31.

18. Ruler. Peculiar to Luke.

20. Why callest thou me good? See on Matthew 19:17.

Do not commit adultery, etc. Compare the different arrangement of the commandments by the three synoptists.

22. Yet lackest thou one thing (e]ti e]n soi lei>pei). Lit., still one thing is lacking to thee. Mark alone adds that Jesus, looking upon him, loved him.

Come (deu~ro). Lit., hither.

23. He was very sorrowful. Rev., more correctly renders ejgenh>qh, he became. See on Mark 10:22.

Very rich. The Greek order forms a climax: "rich exceedingly."

25. Camel. See on Matthew 19:24.

To go through the eye of a needle (diamatov belo>nhv eijselqei~n). Rev., more literally, to enter in through a needle's eye. Both Matthew and Mark use another word
for needle (rJafi>v); see on Mark 10:25. Luke alone has belo>nh, which, besides being an older term, is the peculiar word for the surgical needle. The other word is
condemned by the Greek grammatrians as barbarous.

28. All (pa>nta). The best texts read ta, our own. So Rev.

31-34. Compare Matthew 20:17-19. Mark 10:32-34.

31. By the prophets (dia>). Lit., through; the preposition expressing secondary agency.

34. Saying (rJh~ma). See on Luke 1:37.

Were said (lego>mena). Or, more correctly, which were being said to them at the moment.

35-43.; 19:1. Compare Matthew 20:29-34. Mark 10:46-52.

39. Cried (e]krazen). A stronger word than ejbo>hsen, cried, in the previous verse, which is merely to cry or shout, while this is to cry clamorously; to scream or
shriek. Compare Matthew 15:23; Mark 5:5; Acts 19:28-34.

To be brought unto (ajcqh~nai pro). Used by Luke alone in the sense of bringing the sick to Christ. He also uses the compound verb prsoa>gw, which was a common
medical term for bringing the sick to a physician, both in that and in other senses. See Luke 9:41; Acts 16:20; 27:27.

CHAPTER 19

The Story of Zacchaeus.

Peculiar to Luke. 1-10.

1. Jericho. The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions,
especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Matthew 9:9; Luke 3:12.
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2. Named (ojno>mati kalou>menov). Lit., called by name. Compare Luke 1:61.
Peculiar to Luke. 1-10.

1. Jericho. The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions,
especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Matthew 9:9; Luke 3:12.

2. Named (ojno>mati kalou>menov). Lit., called by name. Compare Luke 1:61.

Zacchaeus. Saccai, "the just."

3. He sought (ejzh>tei). Imperfect. He was busy seeking as Jesus passed.

Who he was. Lit., is. No to see what kind of a person, but which one of the crowd he was.

Stature (hJliki>a|). See on Luke 12:25.

4. Sycamore (sukomore>an). From sukh~, fig-tree, and mo>ron, the mulberry. The fig-mulberry, resembling the fig in its fruit, and the mulberry in its leaves. Some old
writers derived it from mwro, foolish, because it produced worthless figs. Dr. Thomson says that it bears several crops yearly, which grow on short stems along the
trunk and the large branches. They are very insipid, and none but the poorer classes eat them. Hence Amos expresses the fact that he belongs to the humblest class of
the community, by calling himself a gatherer of sycamore fruit (Amos 7:14). It grows with its large branches low down and wide open, so that Zacchaeus could easily
have climbed into it. It is a favorite and pleasant conceit with old commentators that Zacchaeus' sycamore that day bore precious fruit.

5. I must abide. "Adopting the royal style which was familiar to him, and which commends the loyalty of a vassal in the most delicate manner by freely exacting his
services" ("Ecce Homo").

7. To be guest (katalu~sai). More correctly, Rev., lodge. See on Luke 9:12.

A sinner. See on Luke 3:12.

8. Stood (staqei). See on Luke 18:11. Describing a formal act, as of one who is about to make a solemn declaration. He was like the Pharisee in attitude, but not in
spirit. The more formal word for standing, applied to the Pharisee in the temple, is here used of the publican.

I give. Not, It is my practice to give. Zacchaeus' statement is not a vindication, but a vow. "I now give by way of restoration."

If I have taken anything by false accusation (ei] ti ejsukofa>nthsa). If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such
extortion; but is a milder way of saying "Whatever I have taken." See on Luke 3:14. It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should
occur in connection with the fig-shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those
unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58.

Fourfold. The restoration required of a thief (Exodus 22:1).

11. Appear (ajnafai>nesqai). Only here and Acts 21:3. It means to be brought to light; shown forth. The common phrase show up (ajna>) represents it.

13. His ten servants (de>ka dou>louv eJautou~). Rev., rightly, changes to ten servants of his, since the his is emphatic; lit., his own. Moreover, it would be absurd to
suppose that this nobleman, of consequence enough to be raised to a loyal dignity, had but ten servants. The number of slaves in a Roman household was enormous,
sometimes reaching hundreds. Toward the end of the Republic, it was considered reprehensible not to have a slave for every sort of work.

Pounds (mna~v). Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks: "The small sum astonishes us. Compare, on the other hand, the
talents (Matthew 25). But in Matthew, the Lord transfers to his servant his whole property; here he has only devoted a definite sum of money to the purpose of putting
his servants to the proof therewith; and the smallness of the amount corresponds to what is so carefully emphasized in our parable, viz., the relation of faithfulness in the
least to its great recompense (ver. 17); which relation is less regarded in the parable in Matthew" ("Commentary on Luke").

Occupy (pragmateu>sasqe). The word occupy has lost the sense which it conveyed to the makers of the A.V. - that of using or laying out what is possessed. An
occupier formerly meant a trader. Occupy, in the sense of to use, occurs Judges 16:11: "new ropes that never were occupied;" which Rev. changes to wherewith no
work hath been done. Compare the Prayer-Book version of the Psalter, Psalms 107:23: "occupy that occupieth usury." Rev., trade ye. Wyc., merchandise ye. Tynd.,
buy and sell. See on traded, Matthew 25:16.

Till I come (e[wv e]rcomai). It is strange that the Rev. follows this reading without comment, while the Reviser's text takes no notice whatever of the reading of four of
the leading manuscripts, which is adopted by both Tischendorf and Westcott and Hort; ejn w=| e]rcomai, "while I come," a condensed form of expression for while I
go and return.

15. Had gained by trading (diepragmateu>sato). Only here in New Testament. See on ver. 13.

16. Hath gained (proshrga>sato). Only here in New Testament. Lit., hath worked besides (pro the original sum. Rev., made.

Have thou authority (i]sqi ejxousi>an e]cwn). Lit., Be thou having authority.

Cities. "A city for a pound, yet not even a cottage could be bought for a pound" (Bengel).

18. Made (ejpoi>hsen). See on Matthew 25:16.

20. I kept (ei+con). The imperfect. I was keeping while thou wert absent.

Napkin (soudari>w|). The Latin sudarium, from sudor, perspiration: a cloth for wiping off the sweat. Trench notes that the napkin which the idle servant does not need
for its proper use (Genesis 3:19) he uses for the wrapping up of his pound.

21. Austere (aujsthro). From au]w, to dry. Dry, and thence hard. See on hard, Matthew 25:24.

Sow (e]speirav).
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22. Thou knewest. To be read interrogatively. "Didst thou know that? Then, for that reason, thou shouldst have been the more faithful."
for its proper use (Genesis 3:19) he uses for the wrapping up of his pound.

21. Austere (aujsthro). From au]w, to dry. Dry, and thence hard. See on hard, Matthew 25:24.

Sow (e]speirav). See on strawed, Matthew 25:24.

22. Thou knewest. To be read interrogatively. "Didst thou know that? Then, for that reason, thou shouldst have been the more faithful."

23. Bank (tra>pezan). Lit., the table of the money-changer. Wyc., board. See on exchangers, Matthew 25:27.

Usury (to>kw|). Better interest, as Rev. See on usury, Matthew 25:27.

27. But (plh). Rev., howbeit. However it may be with the unfaithful servant.

Slay (katasfa>xate). Only here in New Testament. A strong word: slaughter; cut them down (kata>).

29-44. Compare Matthew 21:1-11; Mark 11:1-11.

29. Bethphage. See on Matthew 21:1.

31. The Lord. See on Matthew 21:3.

35. Their garments. More strictly, their own garments (eJautw~n), in their reverence and love for their Lord. See on Matthew 25:7.

36. Spread (uJpestrw>nnuon). Only here in New Testament.

37. The descent. Two distinct sights of Jerusalem are caught on this route, an inequality of ground hiding it for a time after one has first seen it. Verse 37 marks the first
sight, verse 41 the second and nearer view (see Introduction, on Luke's topographical accuracy). "At this point (the former) the first view is caught of the southeastern
corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right: what is seen is only Mount Zion, now, for the most part, a
rough field, crowned with the mosque of David, and the angle of the western walls, but then covered with houses to its base, and surmounted by the castle of Herod,
on the supposed site of the palace of David.... It was at this point that the shout of triumph burst forth from the multitude" (Stanley, "Sinai and Palestine").

41. He drew nigh. "Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the intervening ridge of
Olivet. A few moments, and the path mounts again; it climbs a rugged ascent, it reaches a ledge of smooth rock, and in an instant the whole city bursts into view.... It is
hardly possible to doubt that this rise and turn of the road was the exact point where the multitude paused again, and He, when he beheld the city, wept over
it" (Stanley).

42. Wept (e]klausen). With audible weeping.

43. A trench (ca>raka). Rev., correctly, as Tynd., a bank. Only here in New Testament. The word literally means a pointed stake, used in fortifying the intrenchments
of a camp, and thence the palisade itself. In fortifying a camp or besieging a city, a ditch was dug round the entire circuit, and the earth from it thrown up into a wall,
upon which sharp stakes were fixed. Every Roman soldier carried three or four of these stakes on the march. Wyc., with pale.

Keep thee in (sune>xousin). See on Luke 4:38.

44. Lay thee even with the ground (ejdafiou~sin). Only here in New Testament. Primarily, to beat level, like a threshing-floor or pavement. The Septuagint uses it in the
sense of dashing down to the ground (Psalms 137:9 and elsewhere). So Rev., from the succeeding reference to the children, and in allusion to the Psalm.

Visitation. See on 1 Peter 2:12.

45-48. Compare Matthew 21:12-19; Mark 11:12-19.

46. Thieves (lh|stw~n). See on Matthew 26:55; Luke 10:30; Mark 11:17.

48. Were very attentive (ejxekre>mato). Only here in New Testament. Lit., as Rev., hung upon him. Tynd., stuck by him.

CHAPTER 20

1-8. Compare Matthew 21:23-32; Mark 11:27-33.

5. They reasoned (sunelogi>santo). Only here in New Testament. The preposition, su>n, together, and the additional with themselves, denote a very close conference.

6. Will stone (kataliqa>sei). Only here in New Testament. "Stone us down" (kata>); i.e., stone us to death.

They be persuaded (pepeisme>nov ejstin). Lit., It (the people collectively) is having been persuaded. Demoting a long-standing and settled persuasion.

9-19. Compare Matthew 21:33-46; Mark 12:1-12.

9. Let it out. See on Matthew 21:33.

Went into a far country. Not necessarily far, but as Rev., another country. See on Mark 13:34.

A long time (iJkanou>v). See on Luke 7:6.

10. Of the fruit. See on Mark 12:2.

11. He sent yet (prose>qeto pe>myai). Lit., he added to send. A Hebrew form of expression.
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12. Wounded (traumati>santev). Only here and Acts 19:16.
10. Of the fruit. See on Mark 12:2.

11. He sent yet (prose>qeto pe>myai). Lit., he added to send. A Hebrew form of expression.

12. Wounded (traumati>santev). Only here and Acts 19:16.

13. It may be (i]swv). Only here in New Testament. The adverb of i]sov, equal. It expresses more than perhaps, implying rather a strong probability. Compare the
phrase, it is an even chance that.

Reverence. See on Matthew 21:37.

16. Destroy. See on Matthew 21, 41.

God forbid (mhnoito). Lit., may it not be.

17. The stone, etc. See on 1 Peter 2:4-7.

18. Shall be broken (sunqlasqh>setai). Rev., rightly, broken to pieces. See on Matthew 21:44.

Grind him to powder (likmh>sei). See on Matthew 21:44.

20-26. Compare Matthew 22:15-22; Mark 12:13-17.

20. Watched. See on Mark 3:2.

Spies (ejgkaqe>touv). Only here in New Testament. From ejgkaqi>hmi, to send in, as a garrison into a city. Hence of persons sent in for the purpose of espionage.

Which should feign (uJpokrinome>nouv). Lit., feigning. Rev., which feigned. Only here in New Testament. See on hypocrites, Matthew 23:13.

The power and authority (th|~ ajrch|~ kaia|). The former, the Roman power in general; the latter, the specific authority of the official.

21. Acceptest not the person. See on James 2:1.

22. Tribute (fo>ron). From fe>rw, to bring. Something, therefore, which is brought in by way of payment. Luke uses the Greek word instead of the Latin kh~nson,
census, in Matthew and Mark.

23. Perceived. See on considerest, Matthew 7:3.

Craftiness (panourgi>an). From pa~n, every, and e]rgon, deed. Readiness for every and any deed. Hence unscrupulousness, and so, generally, knavery.

24. Penny. See on Matthew 20:2.

Image and superscription. See on Matthew 22:20.

26. His words (rJh>matov). Singular number. Rev., properly, saying. See on Luke 1:37.

27-40. Compare Matthew 22:23-33; Mark 12:18-27.

27. Asked. See on Mark 12:18.

36. Equal unto the angels (ijsa>ggeloi). Only here in New Testament.

37. Shewed (ejmh>nusen). Originally to disclose something secret. Hence, generally, to make known.

At the bush (ejpitou). Wrong. Render as Rev., in the place concerning the bush. See on Mark 12:26.

41-44. Compare Matthew 22:41-46; Mark 12:35-37.

43. Of thy feet (tw~n podw~n sou). A.V. omits.

46. Chief rooms. Rev., correctly, chief places. See on Mark 12:39.

47. Widows' houses. See on Mark 12:40.

CHAPTER 21

1-4. Compare Mark 12:41-44.

1. Treasury. See on Mark 12:41.

Rich. Standing last and emphatically in the sentence, "Saw them that were casting, etc. - rich men." Not the rich only were casting in. Compare Mark 12:41.

2. Poor. See on Matthew 5:3.

Mites. See on Mark 12:42.

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4. Offerings of God. The best texts omit of God. Rev., more simply, unto the gifts.
Mites. See on Mark 12:42.

3. This poor widow. See on Mark 12:43.

4. Offerings of God. The best texts omit of God. Rev., more simply, unto the gifts.

Penury (uJsterh>matov). Lit., lack. Rev., neatly, of her want.

5-19. Compare Matthew 24:1-14; Mark 13:1-13.

5. Stones. See on Mark 13:1.

Offerings (ajnaqh>masin). Only here in New Testament. From ajnati>qhmi, to set up. Hence of something set up in the temple as a votive offering. Such were the
golden vines presented by Herod the Great, with bunches of grapes as large as a man, and mounted above the entrance to the holy place. The magnificent porch of the
temple was adorned with many such dedicated gifts, such as a golden wreath which Sosius offered after he had taken Jerusalem in conjunction with Herod; and rich
flagons which Augustus and his wife had given to the sanctuary. Gifts were bestowed by princes friendly to Israel, both on the temple and on provincial synagogues.
The word ajna>qema, (Galatians 1:8 Rev.), is the same word, something devoted, and so devoted to evil and accursed. Luke uses the classical form. The other is the
common or Hellenistic form. The two forms develop gradually a divergence in meaning; the one signifying devoted in a good, the other in a bad sense. The same
process may be observed in other languages. Thus knave, lad, becomes a rascal villian, a farmer, becomes a scoundrel: cunning, skilful, becomes crafty.

6. Behold (qewrei~te). See on Luke 10:18.

Thrown down. See on Mark 13:2.

8. Deceived. Rev., rightly, led astray. See on Matthew 24:4.

In my name. See on Matthew 18:5.

9. Commotions (ajkatastasi>av). From aj, not, and kaqi>sthmi, to establish. Hence disestablishments; unsettlements. Rev., tumults.

Be not terrified (mh). Only here and Luke 24:37.

By and by (eujqe>wv). Better as Rev. immediately.

11. Earthquakes. See on Matthew 13:8.

Famines and pestilences (limoi). Some texts reverse the order of the words. A paronomasia or combination of like-sounding words: limoi, loimoi. Especially common in
Paul's epistles.

Fearful sights (fobhtra>). Only here in New Testament, and rare in classical Greek. In Septuagint, Isaiah 19:17. Not confined to sights, but fearful things. Rev., better,
terrors. Used in medical language by Hippocrates, of fearful objects imagined by the sick.

13. It shall turn (ajpobh>setai). Lit., turn out; issue.

14. To answer. See on answer, 1 Peter 3:15.

19. Possess ye (kth>sesqe). Wrong. See on Luke 18:12. Rev. rightly, ye shall win.

20-36. Compare Matthew 24:15-42. Mark 13:14-37.

22. Vengeance (ejkdikh>sewv). Of rendering full justice, or satisfaction. See on avenge, Luke 18:3.

23. Distress (ajna>gkh). Originally constraint, necessity; thence force or violence, and in the classical poets, distress, anguish.

24. Edge (sto>mati). Lit., the mouth. So Wyc. Either in the sense of the foremost part, or picturing the sword as a devouring monster. In Hebrews 11:33, 34 the word
is used in both senses: "the mouths of lions;" "the edge of the sword."

Led away captive. See on captives, Luke 4:18.

Trodden down. Denoting the oppression and contempt which shall follow conquest.

25. Signs (shmei~a). See on Matthew 24:24.

Distress (sunoch). Only here and 2 Corinthians 2:4. Kindred with sunecome>nh, taken (Luke 4:38), on which see note. The original idea of the word is being held in a
tight grasp.

With perplexity, the sea and the waves roaring. The A.V. follows the reading hjcou>shv, the participle, roaring. The proper reading is hjcou~v, the noun, the roaring.
Render perplexity for the roaring of the sea, etc. 'Hcw>, roaring, is properly a returned sound, an echo. Generally a ringing sound, as of the blows on an anvil.

Waves (sa>lou). Only here in New Testament. The radical notion of the word is unsteady motion, especially the rolling swell of the sea. Rev., better, billows.

26. Failing (ajpoyuco>ntwn). Only here in New Testament. The word originally means to leave off breathing; to swoon. Thus Homer, when Laertes recognizes Ulysses:

"He threw

Round his dear son his arms. The hardy chief,
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Ulysses, drew him fainting (ajpoyu>conta) to his heart."

Odyssey, xxiv., 346.
"He threw

Round his dear son his arms. The hardy chief,

Ulysses, drew him fainting (ajpoyu>conta) to his heart."

Odyssey, xxiv., 346.

So also Sophocles, of Hector dragged behind Achilles' chariot:

"He breathed out his life (ajpe>yuxen bi>on).

Ajax, 1031.

Matthew alone uses the simple verb, yu>cw, to breathe, or blow. See on wax cold, Matthew 24:12. Luke uses four compounds of this simple verb, all of which are
peculiar to him. Compare cool, Luke 16:24; refreshing, Acts 3:19; gave up the ghost, Acts 5:5, 10.

Expectation (prosdoki>av). Only here and Acts 12:11.

The world. See on Luke 2:1.

Shall be shaken (saleuqh>sontai). Compare Matthew 11:7; Luke 6:38; Acts 4:31; Hebrews 12:26, 27. The root of the verb is the same as that of billows, ver 25.

28. Look up. See on Luke 13:11. Graphic, as implying being previously bowed down with sorrow.

Redemption (ajpolu>trwsiv). See on lettest depart, Luke 2:29.

29. Parable. See on Matthew 24:32.

30. Ye see (ble>pontev). Lit., "looking, ye know," etc. Implying careful observation, with a view to determine the progress of the season.

Know (ginw>skete). Perceive would be better.

31. Come to pass (gino>mena). The present participle. Rev., more correctly, "coming to pass:" in process of fulfilment. Compare Mark 13:29.

34. Overcharged (barhqw~sin). Weighed down. Compare Luke 9:32; 2 Corinthians 5:4.

Surfeiting (kraipa>lh|). Only here in New Testament. Derivation uncertain: akin to the Latin crapula, intoxication. Trench finds an equivalent in fulsomeness, in its original
sense of fulness. In the medical writings it is used of drunken nausea or headache.

Drunkenness (me>qh|). Compare are well drunk, John 2:10. This and kindred words in the New Testament always refer to intoxication, or that which intoxicates. See
note on John 2:10.

Cares (meri>mnaiv). See on Matthew 6:25.

Of this life (biwtikai~v). The rendering is too general; though it might be difficult to give a better. Bi>ov, life, means life considered either as to its duration (1 Peter 4:3);
the means of support (Mark 12:44; Luke 8:43; 21:4; 1 John 3:17); or the manner of leading it (1 Timothy 2:2). The meaning here is pertaining to the support or luxury
of life; and so in the only other passages where it occurs, 1 Corinthians 6:3, 4. The parallel is Matthew 6:31. Wyc., business of this life.

Suddenly (aijfni>diov). Only here and 1 Thessalonians 5:3.

35. As a snare. Join with the previous sentence: "come suddenly as a snare." Compare entangle, Matthew 22:15.

36. Watch. See on Mark 13:33.

37. Abode (hujli>zeto). Only here and Matthew 21:17.

38. Came early in the morning (w]rqrizen). Only here in New Testament.

CHAPTER 22

1-6. Compare Matthew 26:17-19. Mark 14:12-16.

1. Feast (eJorth). Properly festival. See on Mark 14:1.

Drew nigh. Imperfect: "was drawing nigh."

2. Sought. Imperfect, were seeking, contemporaneously with the approach of the feast.

Kill (ajne>lwsin). Lit., to take up and carry off, and so to make way with.

3. Satan. See on Luke 13:16.

Iscariot. See on Matthew 10:5.

4. Captains (strathgoi~v). The leaders of the temple-guards. Compare Acts 4:1.
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6. Promised (ejxwmolo>ghsen). See on Matthew 3:6; 11:25. The idea is that of an open and fair consent or pledge.

10. A man - pitcher. See on Mark 14:13.
Iscariot. See on Matthew 10:5.

4. Captains (strathgoi~v). The leaders of the temple-guards. Compare Acts 4:1.

6. Promised (ejxwmolo>ghsen). See on Matthew 3:6; 11:25. The idea is that of an open and fair consent or pledge.

10. A man - pitcher. See on Mark 14:13.

11. Guest-chamber. See on Mark 14:14.

12. And he (kajkei~nov). See on Mark 14:15.

Furnished. See on Mark 14:15. Wyc., strewed.

Luke 22:14-18, 24-30. Compare Matthew 26:20; Mark 14:17.

14. The apostles. Both Matthew and Mark have the twelve.

15. With desire I have desired. Expressing intense desire. Compare John 3:29rejoiceth with joy; Acts 4:17threaten with threatening.

19-20. Compare Matthew 26:26-29. Mark 14:22-25. 1 Corinthians 11:23-25.

19. Bread (a]rton). Better, a loaf.

20. The cup. See on Mark 14:23.

Testament (diaqh>kh) - shed. See on Matthew 26:28.

21. Betrayeth (paradido>ntov). The present participle: is now engaged in betraying.

With me. "He does not say with you: thus separating the traitor from the rest of the disciples, and showing that now he alone has to do with that wretch, as with an
enemy" (Bengel).

24. A strife (filoneiki>a). Properly, "an eager contention." Only here in New Testament.

Greatest. Strictly, greater.

26. Doth serve. See on minister, Matthew 20:26.

28. Continued (diamemenhko>tev). Lit., "have remained through" (dia>).

29. I appoint (diati>qemai). Implying allotment: assigning in the course of distribution (dia>). Wyc., dispose. Luke is especially fond of compounds with dia>.

31. Hath desired (ejxh|th>sato). Only here in New Testament. It sometimes means to obtain by asking, or to beg off. So Xenophon, "Anabasis," i., 1, 3. The mother of
Cyrus, who is charged with an attempt to kill his brother, begged him off (ejxaithsame>nh). Rev., in margin, obtained you by asking. The result proved that Satan had
obtained him for the time.

Sift (sinia>sai). Only here in New Testament.

Wheat (si~ton). A general term, grain.

32. Prayed (ejdeh>qhn). See on prayers, Luke 5:33.

Art converted (ejpistre>yav). Converted is simply the Latinized rendering of the word to turn round (convertere). Rev. renders the aorist participle, denoting a definite
act, by once: "when once thou hast turned again."

Strengthen (sth>rison). See on Luke 16:25 and 1 Peter 5:10. Rev., stablish, which is much better. Strengthen may denote only a temporary effect. The word implies
fixedness.

34. Peter. The only instance of Christ's directly addressing him as Peter. He refers to him by that name, Mark 16:7.

The cock. See on Matthew 26:34.

Deny. See on Mark 14:30.

36. He that hath no sword, etc. But sword is not governed by hath. It is too far off in the sentence. The meaning is, he that hath not a purse or scrip (and is therefore
penniless), let him sell his garment and buy a sword. So Wyc.

37. Have an end (te>lov e]cei). The phrase is synonymous with be accomplished telesqh~nai, Rev., fulfilled). In classical Greek this latter word is often used of the
fulfilment of an oracle: also of things which are settled beyond controversy. The two expressions here give the two meanings. The prophecy is fulfilled; the things
concerning me are finally settled.

39-46. Compare Matthew 26:30, 36-46; Mark 14:26, 32-42.

40. The place. See on Gethsemane, Matthew 26:36.

41. Was withdrawn (ajpespa>sqh). The Vulgate has avulsus est, "he was torn away," as by an inward urgency. Godet adopts this view, and so, apparently, Wyc., he
was taken away.
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Prayed. Imperfect, began to pray.
40. The place. See on Gethsemane, Matthew 26:36.

41. Was withdrawn (ajpespa>sqh). The Vulgate has avulsus est, "he was torn away," as by an inward urgency. Godet adopts this view, and so, apparently, Wyc., he
was taken away. Meyer inclines to it; De Wette decidedly rejects it. Compare Acts 21:1.

Prayed. Imperfect, began to pray.

43. There appeared (w]fqh). The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; 22:43; Acts 2:17;
7:35. The kindred noun ojptasi>a, wherever it occurs in the New Testament, means a vision. See Luke 1:22; 24:23 etc.

Strengthening (ejniscu>wn). Only here and Acts 9:19. See on was not able, Luke 14:30; and cannot, Luke 16:3. Commonly intransitive; to prevail in or among. Used
transitively only by Hippocrates and Luke.

44. Being in an agony (geno>menov ejn ajgwni>a|). There is in the aorist participle a suggestion of a growing intensity in the struggle, which is not conveyed by the
simple being. Literally, though very awkwardly, it is, having become in an agony: having progressed from the first prayer (began to pray, ver. 41) into an intense struggle
of prayer and sorrow. Wycliffe's rendering hints at this: and he, made in agony, prayed. Agony occurs only here. It is used by medical writers, and the fact of a sweat
accompanying an agony is also mentioned by them.

More earnestly (ejktene>steron). See on fervently, 1 Peter 1:22.

Was (ejge>neto). More correctly, as Rev., became. See on geno>menov, being, above.

Great drops (qro>mboi). Only here in New Testament: gouts or clots. Very common in medical language. Aristotle mentions a bloody sweat arising from the blood
being in poor condition; and Theophrastus mentions a physician who compared a species of sweat to blood.

45. For sorrow. The mention of the cause of the drowsiness is characteristic.

47-53. Compare Matthew 27:47-56; Mark 14:43-52.

47. Multitude - one of the twelve. See on Matthew 26:47.

To kiss. See on Matthew 26:47.

50. The servant. See on Matthew 26:51.

His right ear. Lit., his ear, the right one. See on Matthew 26:51; and compare Mark 14:47. Both Matthew and Mark use diminutives.

51. Suffer ye thus far. This is variously interpreted. I think the text requires that the words should be addressed to the disciples, and taken as the answer to the question,
shall we smite, etc. The meaning then is, permit them to go so far as to seize me. The expression thus corresponds with Matthew 26:52.

Ear (wjti>ou). This time Luke uses the diminutive. Wyc., little ear.

Healed. Only Luke records the healing.

52. Thief (lh|sth). See on Matthew 26:55; Luke 10:30; Mark 11:17.

54-62. Compare Matthew 26:57, 58, 69-75; Mark 14:53, 54, 66-72.

55. Kindled (periaya>ntwn). Lit., kindled all round (peri>): set in full blaze.

Hall. Or court. See on Mark 14:54.

56. By the fire (pro). See on Mark 14:54.

63. Smote (de>rontev). Originally to flay; thence to cudgel. Compare our vulgarism, to tan or hide.

66. The elders (presbute>rion). More correctly, the assembly of the elders. So Rev.

CHAPTER 23

1-5. Compare Matthew 27:1, 2; 11, 14; Mark 15:1-5.

2. We found. In a judicial sense: as the result of their examination before the council.

5. Were the more fierce (ejpi>scuon). Only here in New Testament. The verb means, literally, to grow strong. See on Luke 14:30; 16:3. Here the sense is, they were
more energetic and emphatic. Rev., urgent. Wyc., waxed stronger.

Stirreth up (ajnasei>ei). See on Mark 15:11. The increased urgency is shown by the use of a stronger word than perverteth (ver. 2).

6. Of Galilee. The best texts omit.

7. Sent (ajne>pemyen). Lit., sent him up (ajna>). Used of sending up to a higher court. Compare Acts 25:21 of sending Paul to Caesar. It also means to send back, as
in ver. 11, and Philemon 1:11.

8. Of a long time (ejx iJkanou~). See on Luke 7:6.

Hoped (h]lpizen). Imperfect; was hoping - all this long time.
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Miracle (shmei~on). See on Matthew 11:20; and compare Acts 2:22 Rev.
8. Of a long time (ejx iJkanou~). See on Luke 7:6.

Hoped (h]lpizen). Imperfect; was hoping - all this long time.

Miracle (shmei~on). See on Matthew 11:20; and compare Acts 2:22 Rev.

9. Many (iJkanoi~v). Compare long, ver. 8.

10. Vehemently (eujto>nwv). Only here and Acts 18:28 of the preaching of Apollos. Originally the word means well-strung; hence, in medical language, of a well-
toned body.

11. Gorgeous (lampra). Lit., bright or brilliant. Compare Acts 10:30; Revelation 15:6. Wyc. and Tynd., white. Mark has purple (porfu>ran), and Matthew scarlet
(kokki>nhn).

Apparel (ejdqh~ta). The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (Mark 15:17).

13-25. Compare Matthew 27:15-26; Mark 15:6-15.

14. Perverteth (ajpostre>fonta). Another compound of stre>fw, to turn; diastre>fonta is rendered by the same word in ver. 2. Probably the words are used without any
intentional distinction of meaning. Diastre>fonta implies more of the idea of distraction (compare Wyc., turning upside down); turning different ways; while
ajpostre>fonta emphasizes the turning away (ajpo>) of the people from their civil and religious allegiance. So Wyc., turning away.

Examined (ajnakri>nav). Originally implying a thorough examination; ajna>, up, from bottom to top. Technically, of a legal examination.

16. Chastise (paideu>sav). Originally to bring up a child (pai~v). Hence, to instruct, so Acts 7:22 of Moses instructed in the wisdom of the Egyptians; and Acts 22:3 of
Paul instructed in the law. To discipline or correct, as Hebrews 12:6, 7. The word is not synonymous with punish, since it always implies an infliction which
contemplates the subject's amendment; and hence answers to chastise or chasten. So Hebrews 12:10; Revelation 3:19. In popular speech chastise or punish are often
confounded. Chasten is from the Latin castus, "pure," "chaste;" and to chasten is, properly, to purify. This meaning underlies even the use of the word by Pilate, who
was not likely to be nice in his choice of words. Instead of punishing him with death, he will chastise him, in order to teach him better. So Wyc., I shall deliver him
amended.

18. All together (pamplhqei). The whole multitude (tlh~qov) of them. Only here in New Testament.

Away (ai+re). Lit., take away. Compare Acts 21:36; 22:22.

19. Who (o[stiv). Classifying him. One of such a kind as that he had been imprisoned, etc.

20. Spake (prosefw>nhsen). Addressed. Compare Acts 21:40; 22:2. Always in the New Testament in the sense of to accost, whether an individual or a crowd.

21. Shouted (ejpefw>noun). Imperfect. Kept shouting. Used by Luke only. Compare Acts 12:22; 22:24.

22. Said (ei+pen). Dropping the speech-making tone, and simply asking a question.

23. They were instant (ejpe>keinto). Instant, in the sense of urgent, pressing. See on Luke 7:4. Compare Romans 12:12; 2 Timothy 4:2; Luke 7:4; Acts 26:7. The verb
means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, "Knights," 253: kajpikei>menov bo>a, roar with all your
might. Lit., roar, lying down to it.

Their voices. Omit of the chief priests.

Prevailed (kati>scuon). Had power (ijscu>v) to bear down (kata>) the remonstrances of Pilate. Only here and Matthew 16:18.

24. Gave sentence (ejpe>krinen). Pronounced the final sentence. Only here in New Testament.

26-33. Compare Matthew 27:31-34; Mark 15:20-23.

26. Laid hold on (ejpilabo>menoi). Compare the peculiar word used by Matthew and Mark. See on Matthew 5:41.

27-32. Peculiar to Luke. See Introduction, on the gospel of womanhood.

30. Hills (bounoi~v). Only here and Luke 3:5.

31. Tree (xu>lw|). Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Acts 5:30; 10:39; and 1 Peter 2:24. Compare Galatians 3:13.

32. Two other. The possible omission of a comma before malefactors in the A.V. might make a very awkward and unpleasant statement. Better Rev., two others,
malefactors.

Put to death (ajnaireqh~nai). Lit., to take up and carry away; so that the Greek idiom answers to our taken off. So Shakespeare:

"The deep damnation of his taking off."

MacBeth, i., 7.

"Let her who would be rid of him, devise

His speedy taking off."

Lear, v., 1. (c) 2005-2009, Infobase Media Corp.
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33. Calvary (Krani>on). The Greek word is the translation of the Hebrew Golgotha. See on Matthew 27:33.
"Let her who would be rid of him, devise

His speedy taking off."

Lear, v., 1.

33. Calvary (Krani>on). The Greek word is the translation of the Hebrew Golgotha. See on Matthew 27:33.

35-43. Compare Matthew 27:39-44; Mark 15:29-32.

35. Beholding. See on Luke 10:18.

Scoffed. See on Luke 16:14.

If he. The A.V. does not give the contemptuous emphasis on ou=tov, this fellow.

36. Coming to him. Coming up close to the cross.

Vinegar. See on Matthew 27:34.

38. Superstition. See on Mark 15:26.

39. Railed (ejblasfh>mei). Imperfect: kept up a railing.

41. Receive. Are receiving would be better.

Amiss (a]topon). Lit., out of place, and so strange, eccentric, perverse; as in 2 Thessalonians 3:2 where it is rendered unreasonable. The expression here answers
nearly to our familiar phrase, "has done nothing out of the way." Compare Acts 28:6; no harm.

42. Into thy kingdom. Some texts read eijv, into, ejn, in. So Rev. In that case we must understand, "in thy kingly glory."

43. In Paradise (paradei>sw|). Originally an enclosed park, or pleasure-ground. Xenophon uses it of the parks of the Persian kings and nobles. "There (at Celaenae)
Cyrus had a palace and a great park (para>deisov), full of wild animals, which he hunted on horseback.... Through the midst of the park flows the river Maeander
("Anabasis," i., 2, 7). And again: "The Greeks encamped near a great and beautiful park, thickly grown with all kinds of trees" (2:4, 14.) In the Septuagint, Genesis 2:8
of the garden of Eden. In the Jewish theology, the department of Hades where the blessed souls await the resurrection; and therefore equivalent to Abraham's bosom
(Luke 16:22, 23). It occurs three times in the New Testament: here; 2 Corinthians 12:4; Revelation 2:7; and always of the abode of the blessed.

"Where'er thou roam'st, one happy soul, we know,

See at thy side in woe,

Waits on thy triumph - even as all the blest

With him and Thee shall rest.

Each on his cross, by Thee we hang awhile,

Watching thy patient smile,

Till we have learn'd to say, "Tis justly done,

Only in glory, Lord, thy sinful servant own.'"

Keble, Christian Year.

44-46. Compare Matthew 27:45-50; Mark 15:33-37.

44. Sixth hour. Midday.

Ninth hour. See on Matthew 27:46.

45. Veil. See on Matthew 27:51.

46. I commend (parati>qemai). See on Luke 9:16.

Gave up the ghost (ejxe>pneusen). Lit., breathed out (his life). Wyc., sent out the spirit. See on Matthew 27:50.

47-49. Compare Matthew 27:51-56; Mark 15:38-41.

49. That followed (sunakoluqou~sai). Lit., followed with (su>n). So Rev. See on Matthew 27:55.

50. Councillor. See on Mark 15:43. Matthew calls him rich; Mark, honorable; Luke, good and just.

51. Consented (sugkatateqeime>nov). Only here in New Testament. Another of Luke's numerous compounds. the Greek student will be struck with the array of
compounds, from ver. 49 to 56, inclusive. The verb means to put (ti>qhmi), down (kata>), along with (su>n). Hence to put down the same vote or opinion with
another: to agree with or assent to.

53. Linen (sindo>ni).
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Hewn in stone (laxeutw|~). Only here in New Testament, and not at all in classical Greek.
51. Consented (sugkatateqeime>nov). Only here in New Testament. Another of Luke's numerous compounds. the Greek student will be struck with the array of
compounds, from ver. 49 to 56, inclusive. The verb means to put (ti>qhmi), down (kata>), along with (su>n). Hence to put down the same vote or opinion with
another: to agree with or assent to.

53. Linen (sindo>ni). See on Mark 14:51; and compare Luke 16:19.

Hewn in stone (laxeutw|~). Only here in New Testament, and not at all in classical Greek.

56. Returned (uJpostre>yasai). This word occurs thirty-two times in Luke, and only three times in the rest of the New Testament. It is a significant fact that, reckoning
the aggregate space occupied by the four Gospels, nearly one-sixth of the whole amount is occupied with the account of the twenty-four hours beginning with the last
supper and ending with the burial of Jesus. There is no day in all Bible history narrated with the fulness of that day. If we possessed the whole life of Christ, written with
the same detail, the record would occupy one hundred and eighty volumes as large as the whole Bible.

CHAPTER 24

1-3. Compare Matthew 28:1; Mark 16:2-4.

1. Very early in the morning (o]rqrou baqe>wv). Lit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find baqu>v, deep, used of time; as deep
or late evening. Plutarch says of Alexander, that he supped "at deep evening;" i.e., late at night. Philo says that the Hebrews crossed the Red Sea "about deep dawn (as
here), while others were yet in bed." So Socrates, in prison, asks Crito the time of day. He replies, o]rqrov baqu>v, the dawn is deep, i.e. breaking (Plato, "Crito," 43).

4-8. Compare Matthew 28:5-7; Mark 16:5-7.

4. Shining (ajstraptou>saiv). Only here and Luke 17:24. Akin to ajstra>ph, lightning. See on bright shining, Luke 11:36; and compare Luke 17:24.

11. To them (ejnw>pion aujtw~n). Rev., literally, in their sight.

Idle tales (lh~rov). Lit., silly talk; nonsense. Only here in New Testament. Used in medical language of the wild talk of delirium. Wyc., madness. Tynd., feigned things.

12. Stooping down. See on looketh, James 1:25. The best texts omit this verse.

Clothes. Not garments, but the linen bandages in which the body had been rolled. So Rev., cloths.

13. Threescore furlongs. Seven miles.

15. Went with (suneporeu>eto). The use of the imperfect here is very beautiful. Jesus drew near while they were absorbed in their talk, and was already walking with
them when they observed him.

17. Ye have (ajntiba>llete). Lit., throw back and forth; exchange.

"Discussed a doubt and tossed it to and fro" (Tennyson).

And are sad (skuqrwpoi>). Only here and Matthew 6:16 on which see note. The best texts put the interrogation point after walk, add kaiqhsan, and render, and they
stood still, looking sad. So Rev.

18. Art thou only a stranger in Jerusalem (sunov paroikei~v 'Ierousalh). Paroikei~n, to dwell as a stranger, is used in later Greek of strangers who have no rights of
citizenship, and no settled home. Compare Hebrews 11:9. See on strangers, 1 Peter 1:1; and compare sojourning, 1 Peter 1:17. The only of the A.V. is commonly
understood adverbially: "Are you nothing but a stranger?" But the emphasis of the question falls there, and the word is an adjective. Render "Dost thou alone dwell as a
stranger in Jerusalem?" Are you the only one who sojourns as a stranger in Jerusalem, and who does not know, etc. So, nearly, Wyc., Thou alone art a pilgrim in
Jerusalem.

18. What things (poi~a). Lit., "what kind of things."

21. Trusted (hjlpi>zoman). More correctly, hoped. Imperfect: were hoping all the while.

Should have redeemed. Rev., more correctly, should redeem (lutrou~sqai). See on 1 Peter 1:18.

Beside all this (sutoiv). Lit., with all these things: his betrayal and crucifixion, etc.

Today is the third day (tri>thn tau>thn hJme>ran a]gei sh>meron). The best texts omit today. The phrase forms an idiom which cannot be neatly rendered. Literally it is,
"He (Christ) is passing (a]gei) this day as the third." Rev., It is now the third day since, etc.

22. Made us astonished (ejxe>sthsan). Literally the verb means to put out of place; and so, to drive one out of his senses. Hence the A.V. is feeble. Rev., better,
amazed us.

Early (ojrqrinai). Lit., early ones. Only here and Revelation 22:16. Compare o]rqrov, dawn, ver. 1.

23. That they had seen - which said. Cleopas, absorbed in his story, throws himself back to the time of his interview with the women. Lit., "They came saying that they
have seen a vision of angels which say" (le>gousin).

25. Fools and slow of heart (ajno>htoi kaia|). This is an unfortunate translation, in the light of the ordinary, popular use of the word fool. Jesus would never have called
those sorrowful disciples fools in that sense. The word is compounded of aj, not, and noe>w, which implies, besides seeing, perception of the mind as consequent upon
sight. It is therefore equivalent to dull of perception. They had read what the prophets had spoken, but had failed to perceive its application to Christ. While this rebuke
relates to the understanding, the following one, slow of heart, goes deeper, and contemplates the region of feeling and moral susceptibility. Your heart is dull and slow
to respond to these testimonies of your own prophets. Compare hardness of heart, Mark 16:14.

All (ejpi). Rev., rightly, in all; relying upon (ejpi>) all the utterances of the prophets.
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26. Ought not (oujci). The A.V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as
expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct: beloved it not the Christ to suffer?
to respond to these testimonies of your own prophets. Compare hardness of heart, Mark 16:14.

All (ejpi). Rev., rightly, in all; relying upon (ejpi>) all the utterances of the prophets.

26. Ought not (oujci). The A.V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as
expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct: beloved it not the Christ to suffer?

27. He expounded (diermh>nuen). Or interpreted: throughout (dia>). Imperfect, he went on interpreting from passage to passage.

28. They went (ejporeu>onto). Imperfect, were going. So Rev.

Made as though (prosepoih>sato). The verb means originally to add or attach to; hence to take to one's self what does not belong to him; and so, to pretend; though
pretending as implying anything false, does not attach to this act of Jesus. He was going on, and would have gone on but for their invitation. Only here in New
Testament.

29. They constrained (parebia>santo). Contrary to (para>) his apparent intention of going on. Only here and Acts 16:15.

Is far spent (ke>kliken). Lit., has declined. Wyc., is now bowed down.

30. And gave (ejpedi>dou). A very beautiful use of the imperfect, indicating that while he was in the act of distributing they recognized him. He blessed, and having
broken, was giving it to them, when, in an instant, their eyes were opened (aorist tense).

31. They knew (ejpe>gnwsan). Clearly recognized.

And he vanished out of their sight (aujtoneto ajp' aujtw~n). Lit., he, invisible, became away from them. It is not simply, he suddenly departed from them, but he passed
away from them invisibly. The ejge>neto, became, is construed with ajp' aujtw~n, from them. 10

32. Did not our heart burn - while he talked - opened. (oujcia hJmw~n kaiome>nh h+n wJv ejla>lei dih>noigen). The A.V., as usual, pays no attention to the graphic
imperfects here. They are speaking of something which was in progress: "was not our heart burning (finite verb and participle) while he was speaking, and was opening
the scriptures?"

34. Is risen (hjge>rqh) - appeared (w]fqh). Both aorists. The Lord rose and appeared. So Wyc. See on appeared, Luke 22:43.

35. They told (ejxhgou~nto). Rev., rehearsed is better, because the verb means to tell at length or relate in full.

36. Jesus himself. The best texts omit Jesus. Render as Rev., "he himself stood."

And saith unto them, Peace be unto you. The best texts omit.

38. Thoughts (dialogismoi). See on James 2:4 and deceiving, James 1:22. Rev., reasonings. As if he had said, "Why do you reason about a matter which your spiritual
perception ought to discern at once." Compare note on fools, ver. 25. 11

39. Handle (yhlafh>sate). Compare 1 John 1:1. The word occurs also Acts 17:27; Hebrews 12:18. "It never expresses the so handling an object as to exercise a
moulding, modifying influence upon it, but at most a feeling of its surface; this, it may be, with the intention of learning its composition (Genesis 27:12, 21, 22); while, not
seldom, it signifies no more than a feeling for or after an object, without any actual coming in contact with it at all" (Trench, "Synonyms"). Compare Acts 17:27. Used of
groping in the dark, Job 5:14; of the blind, Isaiah 49:10; Deuteronomy 28:29; Judges, 16:26. See on Hebrews 12:18.

41. Meat (brw>simon). Only here in New Testament. Lit., anything eatable. Wyc., anything that shall be eaten. Rev., better, anything to eat, as the word meat has
largely lost, in popular usage, its old sense of food in general.

42. Broiled. Only here in New Testament.

Of an honey-comb. The best texts omit.

44. The words. The best texts insert my.

Must (dei~). See on ought not, ver. 26.

45. Understanding (nou~n). Which had been closed. See on fools, ver. 25.

46. Thus is behoved. The best texts omit. Render, as Rev., thus it is written that the Christ should suffer.

Christ (to). Note the article, the Christ, and see on Matthew 1:1.

47. Should be preached. See on preacher, 2 Peter 2:5.

In his name. On the foundation of (ejpi[). See on Matthew 24:5.

Remission. See on Luke 3:3 and on forgiven, James 5:15.

Beginning from Jerusalem. Some editors place a period after nations, and join these words with the next sentence, omitting and: "beginning from Jerusalem ye are
witnesses." 12

49. I send (ejgwllw). Rev., better, send forth, giving the force of ejx. I emphatic.

Endued with power. The Rev. has properly substituted the simpler clothed, which, to the English reader, conveys the exact figure in the word. This metaphorical sense
of clothed is found in classical Greek. Aristophanes has clothes with audacity; Homer, clothed with strength; Plutarch, clothes with nobility and wealth.
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51. And was carried up into heaven. Some texts omit.
49. I send (ejgwllw). Rev., better, send forth, giving the force of ejx. I emphatic.

Endued with power. The Rev. has properly substituted the simpler clothed, which, to the English reader, conveys the exact figure in the word. This metaphorical sense
of clothed is found in classical Greek. Aristophanes has clothes with audacity; Homer, clothed with strength; Plutarch, clothes with nobility and wealth.

51. And was carried up into heaven. Some texts omit.

THE ACTS OF THE APOSTLES.
CHAPTER 1

1. The former (to). Lit., the first. Luke refers to his Gospel.

Treatise (lo>gon). Or narrative.

Began (h]rxato). This is interpreted in two ways. Either,

(1),as a simple historical statement equivalent to "all that Jesus did and taught." In favor of this is the fact that the synoptists often record that which is done or said
according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; 26:22, 37; Mark 6:7; 14:19; Luke 8:38 etc. According to this
explanation the word serves "to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer
and teacher" (Meyer). Or,

(2),as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. "The earthly life of Jesus,
concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and
experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the
continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag).

While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to
be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the
value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard
("Progress of Doctrine in the New Testament," Lect. IV.): "Thus the history which follows is linked to, or (may I not rather say) welded with, the past; and the founding
of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The
former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings
appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up."

2. Had given commandment (ejnteila>menov). Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22.

Through the Holy Ghost. Construe with had given commandment: by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had
chosen.

3. Shewed himself (pare>sthsen). This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original
meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.

Infallible proofs (tekmhri>oiv). The word is akin to te>kmar a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably,
assuming that a proof implies certainty.

Being seen (ojptano>menov). Only here in New Testament. Rev., appearing.

Forty days (dij hJmerw~n tessera>konta). Lit., "through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the
ascension is given.

4. Being assembled together (sunalizo>menov). From su>n, together, and aJlh>v thronged or crowded. Both the A.V. and Rev. give eating together in margin,
following the derivation from su>n, together, and a[lv salt: eating salt together, and hence generally of association at table.

Commanded (parh>ggeilen). Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command

To wait for (perime>nein). Only here in New Testament.

The promise (ejpaggeli>an). Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its
kindred and compound words are the only words for promise in the New Testament. 'Upiscne>omai, meaning to promise in response to a request, does not occur;
and oJmologe>w, Matthew 14:7 of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there.

Not many days hence (ouj metatav hJme>rav). Lit., not after many of these days. Not after many, but after a few.

6. Asked (ejphrw>twn). The imperfect, denoting the repetition and urging of the question.

7. The times - the seasons (cro>nouv kairou). Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter,
definite periods, with the idea of fitness.

His own (th|~ ijdi>a|). Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase kat' ijdi>an, apart,
privately. See Matthew 17:1; 24:3.

8. Unto me (moi). The best texts read mou, of me; or, as Rev., my witnesses.

Samaria. Formerly they had been commanded not to enter the cities of the Samaritans (Matthew 10:5).

10. Looked steadfastly (ajteni>zontev h=san). See on Luke 4:20.
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12. A Sabbath-day's journey (sabba>tou e]con ojdo>n). Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference
to the neighborhood of Jerusalem. A Sabbath-day's journey, according to Jewish tradition, was about three-quarters of a mile. It was the supposed distance between
Samaria. Formerly they had been commanded not to enter the cities of the Samaritans (Matthew 10:5).

10. Looked steadfastly (ajteni>zontev h=san). See on Luke 4:20.

12. A Sabbath-day's journey (sabba>tou e]con ojdo>n). Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference
to the neighborhood of Jerusalem. A Sabbath-day's journey, according to Jewish tradition, was about three-quarters of a mile. It was the supposed distance between
the camp and the tabernacle in the wilderness (Joshua 3:4.)

13. An upper room (to). With the article, denoting some well-known place of resort. It was the name given to the room directly under the flat roof. Such rooms were
often set apart as halls for meetings. In such an apartment Paul delivered his farewell address at Troas (Acts 20:8), and the body of Dorcas was laid (Acts 9:37). Used
by Luke only.

Abode (h+san katame>nontev). The participle and finite verb, denoting continuance or habitual residence. Hence more correctly, as Rev., "where they were abiding."

14. Continued (h+san proskarterou~ntev). Participle and finite verb as above. The verb is from kartero, strong, stanch, and means originally to persist obstinately in. In
this sense here, and in Romans 12:12; 13:6. Hence to adhere firmly to. So in Mark 3:9"that a small ship should wait on him;" i.e., keep near at hand. The idea of steady
persistence is supplied by the Rev., steadfastly.

With one accord (oJmoqumado). See on agree, Matthew 18:19. 18:19.

In prayer. The best texts omit and supplication.

Mary. Mentioned here for the last time in the New Testament.

15. Of the disciples (tw~n maqhtw~n). The best texts read ajdelfw~n, brethren.

The number of the names together were about, etc. (h+n te o]clov ojnoma>twn ejpi). Much better as Rev., and there was a multitude of persons gathered together,
about, etc. &Oclov, multitude, would not be used of a number about to be stated.

16. Men and brethren (a]ndrev ajdelfoi). Lit., men, brothers. Brother-men. More dignified and solemn than the simple brethren.

This scripture. The best texts substitute the. See on Mark 12:10.

The Holy Ghost (to). Lit., The Spirit, the Holy.

Guide. See on lead, Luke 6:39.

17. Numbered (kathriqmhme>nov). Only here in New Testament.

With (su>n). The best texts read ejn, among. So Rev.

Obtained (e]lace). Strictly, "received by lot. " Rev., better, received. Compare Luke 1:9. In classical Greek, of receiving public magistracies.

Part (to). The A.V. does not give the force of the article, the lot which was his. So Rev., "his portion:" lit., lot..

Ministry. See on minister, Matthew 20:26. Compare bishopric, ver. 20.

18. Purchased (ejkth>sato). See on possess, Luke 18:12. Better, as Rev., obtained. Judas did not purchase the field, but the priests did with the money which he
returned to them (Matthew 27:7). The expression means merely that the field was purchased with the money of Judas.

Falling headlong (prhnhmenov). Lit., having become headlong.

He burst asunder (ejla>khse). Only here in New Testament. Lit., to crack, to burst with a noise. So Homer, of the bones cracking beneath a blow ("Iliad," xiii., 616).
Compare Aristophanes, "Clouds," 410.

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

20. Habitation (e]pauliv). Only here in New Testament. The word is used in classical Greek of a place for cattle. So Herodotus (i., 111): "The herdsman took the child
in his arms, and went back the way he had come, till he reached the fold" (e]paulin). Also of a farm-building, a country-house..

Bishopric (ejpiskoph). See on 1 Peter 2:12. Rev., better, office, with overseership in margin. Compare Luke 19:44.

Another (e[terov). And different person. See on Acts 2:4.

21. Went in and went out. An expression for constant intercourse. Compare Deuteronomy 18:19; Psalms 121:8; John 10:9; Acts 9:28.

Among us (ejf' hJma~v). The margin of Rev., over us, i.e., as our head, is a sound rendering, and supported by Matthew 25:21, 23; Luke 9:1. The rendering before, in
the presence of, occurs Matthew 10:18; Luke 21:12.

22. Witness (ma>rtura). One who shall bear testimony: not a spectator, a mistake often made on Hebrews 12:1. Compare Acts 2:32.

23. Barsabas. A patronymic, son of Saba: like Bar Jona, Matthew 16:17.

24. Which knowest the hearts (kardiognw~sta). Only here and Acts 15:8. Lit, heart-knower.

25. That he may take part (labei~n to). Lit., to take the lot. But the best texts read topon, the place. Rev., to take the place.
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By transgression fell (pare>bh). See on trespasses, Matthew 6:14. The rendering of the A.V. is explanatory. Rev., better, fell away.

His own place. Compare "the place in this ministry." To, his own, is stronger than the simple possessive pronoun. It is the place which was peculiarly his, as befitting his
24. Which knowest the hearts (kardiognw~sta). Only here and Acts 15:8. Lit, heart-knower.

25. That he may take part (labei~n to). Lit., to take the lot. But the best texts read topon, the place. Rev., to take the place.

By transgression fell (pare>bh). See on trespasses, Matthew 6:14. The rendering of the A.V. is explanatory. Rev., better, fell away.

His own place. Compare "the place in this ministry." To, his own, is stronger than the simple possessive pronoun. It is the place which was peculiarly his, as befitting his
awful sin - Gehenna.

26. He was numbered (sugkateyhfi>sqh). Only here in New Testament. See on counteth, Luke 14:28.

CHAPTER 2

1. Was fully come (sumplhrou~sqai). Used by Luke only. See on Luke 9:51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is
conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfillment.

Pentecost. Meaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of
weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See Deuteronomy 16:10, 11.

With one accord (oJmoqumado). The best texts substitute oJmou~, together. So Rev.

2. A sound (h=cov). See on Luke 4:37.

Of a rushing mighty wind (ferome>nhv pnoh~v biai>av). Lit., of a mighty wind born along. Pno>h is a blowing, a blast. Only here and Acts 27:25. Rev., as of the
rushing of a mighty wind.

The house. Not merely the room. Compare Acts 1:13.

Were sitting. Awaiting the hour of prayer. See ver. 15.

3. There appeared. See on Luke 22:43.

Cloven tongues (diamerizo>menai glw~ssai). Many prefer to render tongues distributing themselves, or being distributed among the disciples, instead of referring it to
the cloven appearance of each tongue. Rev., tongues parting asunder.

Like as of fire. Not consisting of fire, but resembling (wJsei).

It sat. Note the singular. One of these luminous appearances sat upon each.

4. Began. Bringing into prominence the first impulse of the act. See on began, Acts 1:1.

With other tongues (eJte>raiv glw>ssaiv). Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Matthew 6:24.

Gave (ejdi>ou). A graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle
was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter.

Utterance (ajpofqe>ggesqai). Used only by Luke and in the Acts. Lit., to utter. A peculiar word, and purposely chosen to denote the clear, loud utterance under the
miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See 1 Chronicles 25:1; Deuteronomy
32:2; Zechariah 10:2; Ezekiel 13:19.

5. Dwelling (katoikou~ntev). Denoting an abiding; but here it must be taken in a wide sense, since among these are mentioned those whose permanent residence was in
Mesopotamia, etc. See ver. 9.

Devout. See on Luke 2:25.

6. When this was noised abroad (genome>nhv dethv). Wrong. Lit., And this sound having taken place. Rev., correctly, when this sound was heard. The sound of the
rushing wind.

Were confounded (sunecu>qh). Lit., was poured together; so that confound (Latin, confundere) is the most literal rendering possible. Used only by Luke and in the
Acts. Compare Acts 19:32; 21:31.

Heard (h]kouon). Imperfect, were hearing.

Language (diale>ktw|). Rather, dialect; since the foreigners present spoke, not only different languages, but different dialects of the same language. The Phrygians and
Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.

7. Amazed and marvelled (ejxi>stanto kaimazon). The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's
senses. Compare Mark 3:21: "He is beside himself." The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a
suggestion of beginning to speculate on the matter.

Galilaeans. Not regarded as a sect, for the name was not given to Christians until afterward; but with reference to their nationality. They used a peculiar dialect, which
distinguished them from the inhabitants of Judaea. Compare Mark 14:70. They were blamed for neglecting the study of their language, and charged with errors in
grammar and ridiculous mispronunciations.

9. Parthians, Medes, and Elamites. Representing portions of the Persian empire.

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

Judaea. The dialect of Galilee being different from that of Judaea.

Asia. Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the
kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use
until the fourth century of our era.

10. Egypt. Where the Jews were numerous. Two-fifths of the population of Alexandria were said to have been Jews.

Cyrene. In Libya, west of Egypt.

Strangers (ejpidhmou~ntev). See on 1 Peter 1:1. Rev., rightly, sojourners.

11. Arabians. Whose country bordered on Judaea, and must have contained many Jews.

Speak (lalou>ntwn). Rev., rightly, gives the force of the participle, speaking.

Wonderful works (megalei~a). See on majesty, 2 Peter 1:16. From me>gav, great. Rev., mighty works. Used by Luke only.

12. Were in doubt (dihpo>roun). Used by Luke only. See on Luke 9:7. Better, as Rev., perplexed.

13. Others (e[teroi). Of a different class. The first who commented on the wonder did so curiously, but with no prejudice. Those who now spoke did so in a hostile
spirit. See on ver. 4.

Mocking (diacleua>zontev; so the best texts). From cleu>h, a joke. Only here in New Testament.

New wine (gleu>kouv). Lit., "sweet wine." Of course intoxicating.

14. Standing up (staqei). See on Luke 18:11; 19:9.

Said (ajpefqe>gxato). See on ver. 4 Better, rev., spake forth. "This most solemn, earnest, yet sober speech" (Bengel).

Hearken (ejnwti>sasqe). Only here in New Testament. From ejn, in; and ou+v, the ear. Rev., give ear.

Words (rJh>mata). See on Luke 1:37.

15. Third hour. Nine in the morning: the hour of morning prayer. Compare 1 Thessalonians 5:7.

17. All flesh. Without distinction of age, sex, or condition.

Visions (oJra>seiv). Waking visions.

Dream dreams (ejnu>pnia ejnupniasqh>sontai). The best texts read ejnupni>oiv, with dreams. The verb occurs only here and Jude 1:8. The reference is to visions in
sleep.

19. I will shew (dw>sw). Lit., I will give.

Wonders (te>rata). Or portents. See on Matthew 11:20.

Signs. See on Matthew 11:20.

20. That great and notable day of the Lord come. The Rev. heightens the emphasis by following the Greek order, the day of the Lord, that great and notable day.
Notable (ejpifanh~) only here in New Testament. The kindred noun ejpifa>neia, appearing (compare our word Epiphany), is often used of the second coming of the
Lord. See 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13.

22. Approved (ajpodedeigme>non). The verb means to point out or shew forth. Shewn to be that which he claimed to be.

Miracles (duna>mesi). Better, Rev., mighty works. Lit., powers. See on Matthew 11:20.

23. Being delivered (e]kdoton). An adjective: given forth, betrayed.

Ye have taken. The best texts omit.

Wicked hands. The best texts read by the hand of lawless men.

Crucified (prosph>zantev). Only here in New Testament. The verb simply means to affix to or on anything. The idea of the cross is left to be supplied.

Have slain (ajnei>lete). See on Luke 23:32. Rev., rendering the aorist more closely, did slay.

24. Pains (wjdi~nav). The meaning is disputed. Some claim that Peter followed the Septuagint mistranslation of Psalms 18:5 where the Hebrew word for snares is
rendered by the word used here, pains; and that, therefore, it should be rendered snares of death; the figure being that of escape from the snare of a huntsman. Others
suppose that death is represented in travail, the birth-pangs ceasing with the delivery; i.e., the resurrection. This seems to be far-fetched, though it is true that in classical
Greek the word is used commonly of birth-throes. It is better, perhaps, on the whole, to take the expression in the sense of the A.V., and to make the pains of death
stand for death generally.

25. I foresaw
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I should not be moved (mh). Or be shaken. Generally so rendered in the New Testament. See Matthew 11:7; 24:29; Hebrews 12:26 etc.
Greek the word is used commonly of birth-throes. It is better, perhaps, on the whole, to take the expression in the sense of the A.V., and to make the pains of death
stand for death generally.

25. I foresaw (prowrw>mhn). Not to see beforehand, but to see before one's self, as in Psalms 16:8.

I should not be moved (mh). Or be shaken. Generally so rendered in the New Testament. See Matthew 11:7; 24:29; Hebrews 12:26 etc.

26. Rejoiced (hJgallia>sato). Rev., was glad. See on 1 Peter 1:6.

Shall rest (kataskhnw>sei). See on nests, Matthew 8:20. Better, as Rev., dwell. Lit., dwell in a tent or tabernacle. Rendered lodge, Matthew 8:32; Mark 4:32; Luke
8:19. It is a beautiful metaphor. My flesh shall encamp on hope; pitch its tent there to rest through the night of death, until the morning of resurrection.

In hope (ejp' ejlpi>si). Lit., on hope: resting on the hope of resurrection; his body being poetically conceived as hoping.

27. Leave (ejgkatalei>yeiv). Lit., leave behind.

Suffer (dw>seiv). Lit., give.

29. Let me speak (ejxo). Lit., it is permitted me. Rev., I may. It is allowable for him to speak, because the facts are notorious.

Freely (metaav). Lit., with freedom. The latter word from pa~n, all, and rJh~siv, speech; speaking everything, and therefore without reserve.

The patriarch (patria>rcou). From a]rcw, to begin, and patria>, a pedigree. Applied to David as the father of the royal family from which the Messiah sprang. It is used
in the New Testament of Abraham (Hebrews 7:4), and of the sons of Jacob (Acts 7:8).

He is dead and buried (ejteleu>thse kaifh). Aorists, denoting what occurred at a definite past time. Rev., rightly, he both died and was buried.

His sepulchre is with us. Or among us (ejn hJmi~n). On Mount Zion, where most of the Jewish kings were interred in the same tomb.

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

34. Is not ascended (ouj ajne>bh). Aorist, did not ascend.

35. Thy footstool. A.V. omits of thy feet.

36. Assuredly (ajsfalw~v). From aj, not, and sfa>llw, to cause to fall. Hence, firmly, steadfastly.

37. They were pricked (katenu>ghsan). Only here in New Testament. The word does not occur in profane Greek. It is found in the Septuagint, as Genesis 34:7 of the
grief of the sons of Jacob at the dishonor of Dinah. See, also, Psalms 109. (Sept. 108) 16: "broken in heart." The kindred noun kata>nuxiv occurs Romans 11:8 in the
sense of slumber (Rev., stupor). Compare Isaiah 29:10. See, also, Psalms 60 (Sept. 59) 3: oi+non katanu>xewv, the wine of astonishment (Rev., wine of staggering).
The radical idea of the word is given in the simple verb nu>ssw, to prick with a sharp point. So Homer, of the puncture of a spear; of horses dinting the earth with their
hoofs, etc. Here, therefore, of the sharp, painful emotion, the sting produced by Peter's words. Cicero, speaking of the oratory of Pericles, says that his speech left
stings in the minds of his hearers ("De Oratore," iii., 34.

38. Repent. See on Matthew 3:2.

In the name (ejpimati). Lit., upon the name. See on Matthew 28:19.

Remission. See on Luke 3:3; James 5:15.

39. Afar off (eijv makra). Lit., unto a long way. Referring probably to the Gentiles, who are described by this phrase both in the Old and New Testaments. See
Zechariah 6:15; Ephesians 2:11-13. Peter knew the fact that the Gentiles were to be received into the Church, but not the mode. He expected they would become
Christians through the medium of the Jewish religion. It was already revealed in the Old Testament that they should be received, and Christ himself had commanded the
apostles to preach to all nations.

Shall call (proskale>shtai). Rev. gives the force of pro>v, to: "shall call unto him."

40. Other (eJte>roiv). And various.

Did he testify (diemartu>reto). The preposition dia> gives the force of solemnly, earnestly.

Save yourselves (sw>qhte). More strictly, be ye saved.

Untoward (skolia~v). Lit., crooked. Toward in earlier English meant docile, apt. The opposite is froward (fromward). So Shakespeare:

"'Tis a good hearing when children are toward,

But a harsh hearing when women are froward."

Taming of the Shrew, v., 2.

"Spoken like a toward prince."

3 Henry VI., ii., 2.

Untoward, therefore, meant intractable, perverse. So Shakespeare:

"What means
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K. John, i., 1.
3 Henry VI., ii., 2.

Untoward, therefore, meant intractable, perverse. So Shakespeare:

"What means this scorn, thou most untoward knave?"

K. John, i., 1.

"And if she be froward,

Then hast thou taught Horensio to be untoward."

Taming of the Shrew, iv., 5.

Compare Deuteronomy 32:5.

42. Continued steadfastly. See on Acts 1:14.

Doctrine (didach|~). Better, teaching.

Fellowship (koinwni>a|). From koino>v, common. A relation between individuals which involves a common interest and a mutual, active participation in that interest
and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as 1 Corinthians 10:16; 9 Corinthians
13:14. Fellowship is the most common rendering. Thus Philippians 1:5: "your fellowship in the gospel," signifying co-operation in the widest sense; participation in
sympathy, suffering, and labor. Compare 1 John 1:3, 6, 7. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Romans
15:26; Hebrews 13:16 where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.

Breaking (kla>sei). Used by Luke only, and only in the phrase breaking of bread. The kindred verb kla>zw or kla>w, to break, occurs often, but, like the noun, only of
breaking bread. Hence used to designate the celebration of the Lord's Supper.

Prayers (proseucai~v). Always of prayer to God. Compare on deh>seiv, prayers, Luke 5:33; and besought, Luke 8:38.

43. Fear (fo>bov). Not terror, but reverential awe: as Mark 4:41; Luke 7:16; 1 Peter 1:17 etc.

44. Common (koina). Compare fellowship, ver. 42.

45. Possessions (kth>mata). Landed property.

Goods (uJpa>rxeiv). Possessions in general; movables.

46. With one accord (oJmoqumado). See on Matthew 18:19.

From house to house (kat' oi+kon). Better, as Rev., at home, contrasted with in the temple. Compare Philemon 1:2; Colossians 4:15; 1 Corinthians 16:19.

Did eat their meat (metela>mbanon trofh~v). Rev., take their food. Partake would be better, giving the force of meta>, with. Note the imperfect: "continued to
partake."

Singleness (ajfelo>thti). Only here in New Testament. Derived from aj, not, and felleu>v, stony ground. Hence of something simple or plain.

47. Added (proseti>qei). Imperfect: kept adding.

Such as should be saved (tounouv). Lit., as Rev., those that were being saved. The rendering of the A.V. would require the verb to be in the future, whereas it is the
present participle. Compare 1 Corinthians 1:18. Salvation is a thing of the present, as well as of the past and future. The verb is used in all these senses in the New
Testament. Thus, we were saved (not are, as A.V.), Romans 8:24; shall or shalt be saved, Romans 10:9, 13; ye are being saved, 1 Corinthians 15:2. "Godliness,
righteousness, is life, is salvation. And it is hardly necessary to say that the divorce of morality and religion must be fostered and encouraged by failing to note this, and
so laying the whole stress either on the past or on the future - on the first call, or on the final change. It is, therefore, important that the idea of salvation as a rescue from
sin, through the knowledge of God in Christ, and therefore a progressive condition, a present state, should not be obscured, and we can but regret such a translation as
Acts 2:47'The Lord added to the church daily such as should be saved,' where the Greek implies a different idea" (Lightfoot, "on a Fresh Revision of the New
Testament").

To the church. See on Matthew 16:18.

CHAPTER 3

1. Went up (ajne>bainon). The imperfect: were going up. So Rev., ascending the terraces, on the highest of which the temple stood.

Ninth hour. The time of the evening sacrifice; or, as the words of prayer indicate, half an hour later, for the prayer which accompanied the offering of incense.

2. That was (uJpa>rcwn). Lit., being. See on James 2:15.

Was carried (ejbasta>zeto). Imperfect: "was being carried as they were going up (ver. 1)

They laid (ejti>qoun). Imperfect: "they were wont to lay."

4. Fastening his eyes (ajteni>sav). See on Luke 4:20; and compare Acts 1:10.

Look (ble>yon). Attentively. See on Matthew 7:3.

6.Copyright
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                    (ajrgu>rion         Media Corp.
                                kaion). Properly, silver and gold money. See on 1 Peter 1:18.                                                              Page 151 / 536

7. He took (pia>sav). The verb means originally to press or squeeze; and hence implies taking hold with a firm grasp.
4. Fastening his eyes (ajteni>sav). See on Luke 4:20; and compare Acts 1:10.

Look (ble>yon). Attentively. See on Matthew 7:3.

6. Silver and gold (ajrgu>rion kaion). Properly, silver and gold money. See on 1 Peter 1:18.

7. He took (pia>sav). The verb means originally to press or squeeze; and hence implies taking hold with a firm grasp.

Feet (ba>seiv). A peculiar, technical word, used by Luke only, and described by Galen as the part of the foot lying beneath the leg, upon which the leg directly rests, as
distinguished from the tarso, the flat of the foot between the toes and heel, and pedi>on, the part next the toes.

Ankle-bones (sfura>). Only here in New Testament. Also technical. Some of the best texts read sfudra>, but the meaning is the same.

Received strength (ejsterew>qhsan). Used by Luke only. Compare "the churches were established (Acts 16:5), and the kindred noun stere>wma, steadfastness
(Colossians 2:5). In medical language applied to the bones in particular.

8. Leaping up (ejxallo>menov). Strictly, leaping forth. Only here in New Testament. Used in medical language of the sudden starting of a bone from the socket, of
starting from sleep, or of the sudden bound of the pulse.

Walked (periepa>tei). The imperfect. Correctly, as Rev., began to walk; or, perhaps, continued walking about, testing his newly acquired power.

The medical notes of the case are, that the disease was congenital, had lasted over forty years (Acts 4:22), and the progressive steps of the recovery - leaped up,
stood, walked.

10. They knew (ejpegi`>nwskon). Or recognized. Rev., took knowledge.

Wonder (qa>mbouv). Used by Luke only. See on Luke 4:36.

Amazement (ejksta>sewv). See on Mark 5:42; and compare Luke 5:26.

11. The lame man which was healed. The best texts omit. Render as he held.

Held (kratou~ntov). Held them firmly, took fast hold. The verb from kra>tov, strength.

Greatly wondering (e]kqamboi). Wondering out of measure (ejk). Compare wonder. (ver. 10).

12. He answered. The question expressed in the people's explanations of surprise.

Men of Israel. Lit., men, Israelites. An honorable and conciliatory form of address. The term Israelite gradually gave place to that of Jew; but Israel was the sacred
name for the Jews, as the nation of the theocracy, the people under God's covenant, and hence was for the Jew his especial badge and title of honor. "To be
descendants of Abraham, this honor they must share with the Ishmaelites; of Abraham and Isaac, with the Edomites; but none except themselves were the seed of
Jacob, such as in this name of Israelite they were declared to be. Nor was this all, but more gloriously still, their descent was herein traced up to him, not as he was
Jacob, but as he was Israel, who, as a prince, had power with God and with men, and had prevailed" (Trench, "Synonyms"). So Paul, in enumerating to the Philippians
his claims to have confidence in the flesh, says he was "of the stock of Israel." It is said that the modern Jews in the East still delight in this title.

Our own (ijdi>a|). See on Acts 1:7.

13. His son (pai~da). Rightly, servant, as Rev. See on Luke 1:54. The A.V. renders, in Matthew 12:18servant, quoting from Isaiah 42:1; but elsewhere, where applied
to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint
as the servant of God. See 2 Samuel 7:5, 8, 19, 20, 21, 25, 26. Compare Luke 1:69. The term servant of Jehovah, or servant of the Lord, is applied in the Old
Testament

(1)to a worshipper of God, Nehemiah 1:10; Daniel 6:21; so to Abraham, Psalms 105:6, 42; to Joshua, Joshua 24:29; to Job, Job 1:8.

(2)To a minister or ambassador of God called to any service, Isaiah 49:6; of Nebuchadnezzar, Jeremiah 27:6; of the prophets, Amos 3:7; of Moses, Deuteronomy
34:5.

(3)Peculiarly of the Messiah, Isaiah 42:1; 52:13; as God's chosen servant for accomplishing the work of redemption. "Unless we render servant in the passages where
the phrase pai~v Qeou~occurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant
of Jehovah, who learned obedience by the things which he suffered" (Trench, "On the Authorized Version of the New Testament").

When he. He is ejkei>vou the pronoun of more definite and emphatic reference, the latter, Pilate, "in order to make the contrast felt between what Pilate judged and
what they did." This is further emphasized in the next verse.

14. Desired (h|jth>sasqe). Or demanded. See on Luke 11:9.

A murderer (a]ndra fone>a). Lit., a man who was a murderer.

To be granted (carisqh~nai) By way of favor (ca>riv).

15. The Prince of life (ajrchgo). The Greek brings out by the position of these words what Bengel calls "the magnificent antithesis " between a murderer and the Prince
of life. "Ye demanded a murderer, but the Prince of life ye killed." This is the only place where the phrase occurs. 'Archgo>v, though sometimes rendered prince,
means, primarily, beginning, and thence originator, author. Better here as Rev., in margin, author, and so by Rev. at Hebrews 2:10; 12:2.

16. Through faith (ejpistei) Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith (ejpi>) is
rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19.

Made strong(c)(ejstere>wse).
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Ye see (qewrei~te). See on Luke 10:18.
16. Through faith (ejpistei) Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith (ejpi>) is
rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19.

Made strong (ejstere>wse). See on ver. 7.

Ye see (qewrei~te). See on Luke 10:18.

Perfect soundness (oJloklhri>an). Only here in New Testament. From o[lov, entire, and klh~rov, a lot. Denoting, therefore, the condition of one who has his entire
allotment.

19. Be converted (ejpistre>yate). Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on Luke 22:32.

Blotted out (ejxaleifqh~nai) Forgiveness of sins under the figure of the erasure of hand-writing. The word is used thus in Psalms 51 (Sept. 1.), 1; Isaiah 43:25. Also at
Colossians 2:14. In classical Greek the verb is opposed to ejggra>fein, to enter a name. So Aristophanes: "They do things not to be born, entering (ejggra>fontev)
some of us, and others, erasing (ejxalei>fontev) up and down, twice or thrice" ("Peace," 1180). More especially with reference to an item in an account.

When (o[pwv a]n). Wrong. Render in order that, or that (so there may come), as Rev.

Times (kairoi). Better, seasons. See on Acts 1:7.

Of refreshing (ajnayu>xewv). Only here in New Testament. The word means cooling, or reviving with fresh air. Compare the kindred verb, to wax cold, Matthew
24:12 and see note.

Presence (prosw>pou). Lit., the face.

20. Which before was preached (tonon). But the best texts read prokeceirisme>non, appointed. Compare Acts 22:14. Used by Luke only, Acts 22:14; 26:16. The
verb originally means to take in hand.

21. Of restitution (ajpokatasta>sewv). Only here in New Testament. The kindred verb, to restore, occurs Matthew 17:11; Acts 1:6 etc. As a technical medical term, it
denotes complete restoration of health; the restoring to its place of a dislocated joint, etc.

Since the world began (ajp' aijw~nov). The American Revisers insist on from of old.

23. Shall be destroyed (ejxoloqreuqh>setai). Only here in New Testament. Rev., "utterly destroyed," giving the force of ejx out.

25. Covenant (diaqh>khv). See on Matthew 26:28.

Made (die>qeto). The Rev. gives covenanted in margin. The noun covenant is derived from the verb diati>qnmi, originally to distribute or arrange. Hence to arrange or
settle mutually; to make a covenant with.

26. His Son Jesus. The best texts omit Jesus. Render servant for son, and see on ver. 13.

CHAPTER 4

1. Captain of the temple. It was the duty of the Levites to keep guard at the gates of the temple, in order to prevent the unclean from entering. To them the duties of the
temple police were entrusted, under the command of an official known in the New Testament as "the captain of the temple," but in Jewish writings chiefly as "the man of
the temple mount." Josephus speaks of him as a person of such consequence as to be sent, along with the high-priest, prisoner to Rome.

Came upon (ejpe>sthsan). Or stood by them, suddenly. Compare Luke 24:4; Acts 22:20; 23:11. Of dreams or visions, to appear to.

2. Being grieved (diaponou>menoi). Only here and Acts 16:18. The Rev. renders the force of dia> by "sore troubled;" vexed through and through.

The resurrection. The Sadducees denied both the resurrection and a future state. "In the Gospels the Pharisees are represented as the great opponents of Christ; in the
Acts it is the Sadducees who are the most violent opponents of the apostles. The reason of this seems to be, that in the Gospels Jesus Christ came in direct collision
with the Pharisees, by unmasking their hypocrisies and endangering their influence among the people; whereas the apostles, in testifying to the resurrection of Christ,
opposed the creed of the Sadducees. Perhaps, also, in attacking the apostles, who taught the resurrection of that Jesus whom the Pharisees had persecuted and
crucified, the Sadducees aimed an indirect blow at the favorite dogma of their rival sect" (Gloag, "Commentary on Acts").

3. In hold (eijv th>rhsin). A somewhat antiquated rendering. Better, as Rev., in ward. See on 1 Peter 1:4.

4. The number was about five thousand. Translate ejgenh>qh as Rev., came to be; indicating the addition to the original number of the many that believed.

7. What power - what name. Lit., what sort of power; what kind of name.

Have ye done. The ye closes the sentence in the Greek with a contemptuous emphasis: you people.

12. Salvation (hJ swthri>a). Note the article: the salvation; the Messianic deliverance.

13. Boldness. See on freely, Acts 2:29.

Perceived (katalabo>menoi). The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original
sense. Thus, to apprehend or grasp, Ephesians 3:18; Philippians 3:12, 13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking,
John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; 25:25.

Unlearned (ajgra>mmatoi). Or, very literally, unlettered. With special reference to Rabbinic culture, the absence of which was conspicuous in Peter's address.

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                                                   station, as opposed to one in office or in public affairs. Therefore one without professional knowledge,     153 / 536
                                                                                                                                                            a layman;
thence, generally, ignorant, ill-informed; sometimes plebeian, common. In the absence of certainty it is as well to retain the meaning given by the A.V., perhaps with a
slight emphasis on the want of professional knowledge. Compare 1 Corinthians 14:16, 23, 24; 2 Corinthians 11:6.
John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; 25:25.

Unlearned (ajgra>mmatoi). Or, very literally, unlettered. With special reference to Rabbinic culture, the absence of which was conspicuous in Peter's address.

Ignorant (ijdiw~tai). Originally, one in a private station, as opposed to one in office or in public affairs. Therefore one without professional knowledge, a layman;
thence, generally, ignorant, ill-informed; sometimes plebeian, common. In the absence of certainty it is as well to retain the meaning given by the A.V., perhaps with a
slight emphasis on the want of professional knowledge. Compare 1 Corinthians 14:16, 23, 24; 2 Corinthians 11:6.

Took knowledge (ejpegi>nwskon). Or recognized. See on Acts 3:10.

15. Conferred (sune>balon). See on pondered, Luke 2:19.

17. It spread (dianemhqh|~). Only here in New Testament. Lit., be distributed. In 2 Timothy 2:17"their word will eat as canker," is, literally, will have distribution or
spreading (nomh). Bengel, however, goes too far when he represents the members of the council as speaking in the figure of a canker. "They regard the whole as a
canker."

18. To speak (fqe>ggesqai). See on 2 Peter 2:16.

21. Punish (kola>swntai). Originally, to curtail or dock; to prune as trees: thence to check, keep in bounds, punish.

24. Lord (de>spota). See on 2 Peter 2:1.

25. Servant (paido>v). See on Acts 3:13.

Rage (ejfru>axan). Only here in New Testament. Originally, to neigh or snort like a horse. Of men, to give one's self haughty airs, and to act and speak insolently. Philo
describes a proud man as "walking on tiptoe, and bridling (fruatto>menov), with neck erect like a horse."

27. Didst anoint (e]crisav). See on Christ, Matthew 1:1.

28. Thy hand. Thy disposing power.

32. Heart and soul. See on Mark 12:30.

33. Gave (ajpedi>doun). Lit., gave back (ajpo>); as something which they were in duty bound to give.

37. The money (to). The sum of money.

CHAPTER 5

2. Kept back (ejnosfi>sato). Only here, ver. 3, and Titus 2:10 where it is rendered purloining. From no>sfi, aloof, apart. The verb means to set apart for one's self;
hence to appropriate wrongfully.

3. To lie to (yeu>sasqai). Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occurs in
ver. 4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie.

4. Whiles it remained, was it not thine own (oujcinon soi). A play on the words. Lit., remaining, did it not remain to thee? Rev., very happily, whiles it remained, did it
not remain thine own?

Conceived (e]qou). Lit., put or fixed. Wherefore didst thou fix this deed in thy heart? - i.e, resolve upon it.

5. Gave up the ghost (ejxe>yuxe). Used by Luke only. A rare word, occurring in the Septuagint, and in medical writers. See Ezekiel 21:7"Every spirit shall faint." See,
also, on failing, Luke 21:26.

6. Wound him up (sune>steilan). Better, as Rev., wrapped him round. The verb means to draw together, or draw in; hence used for shortening sail, reducing expenses,
lowering or humbling a person. In 1 Corinthians 7:29 it occurs in the phrase, "the time is short (sunestalme>nov Rev., properly, shortened);" i.e., drawn together,
contracted. In the sense of wrapping up it is found in Aristophanes, of wrapping cloaks or garments about one; also of tucking up the garments about the loins, as a
preparation for service. In the sense of shrouding for burial, it occurs in Euripides ("Troades," 382): "They were not shrouded (sunepesta>lhsan) by the hands of a
wife." In medical language, of bandaging a limb; of the contraction of tumors, and of organs of the body, etc. Some, however, as Meyer, refer the word here to the
pressing together of the dead man's limbs.

8. Answered. "The woman, whose entrance into the assembly of the saints was like a speech" (Bengel).

For so much (tosou>tou). Perhaps pointing to the money still lying at his feet.

9. Ye have agreed together (sunefwnh>qh ujmi~n). The verb is passive. Lit., was it agreed by you. The figure in the word is that of concord of sounds. Your souls
were attuned to each other respecting this deceit. See on music, Luke 15:25.

To tempt (peira>sai). To put it to the proof whether the Holy Spirit, ruling in the apostles, could be deceived. See on ver. 3.

The feet. Graphic. The steps of the young men returning from the burial are heard at the door.

12. Were wrought (ejge>neto). The best texts read ejgi>neto, the imperfect, were being wrought from time to time.

All. The whole body of believers.

13. The rest. Unbelievers, deterred by the fate of Ananias from uniting themselves to the church under false pretenses.

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                                              10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural,       154 / 536
                                                                                                                                                          or unexpected
union. Thus Philip would not, without a special command, have "joined himself" to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the
apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons "clave to" Paul in Athens is expressly contrasted with the attitude of the
All. The whole body of believers.

13. The rest. Unbelievers, deterred by the fate of Ananias from uniting themselves to the church under false pretenses.

Join himself (kolla~sqai). See on Luke 15:15; 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected
union. Thus Philip would not, without a special command, have "joined himself" to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the
apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons "clave to" Paul in Athens is expressly contrasted with the attitude of the
citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16.

14. Were added (proseti>qento). Imperfect: kept being added.

15. Couches (krabba>twn). See on Mark 2:4.

The shadow of Peter passing by. But the proper rendering is, as Peter passed by, his shadow might, etc. 13

18. In the common prison (ejn thrh>sei dhmosi>a|). Incorrect. Th>rhsiv is not used in the sense of prison, but is an abstract term meaning ward or keeping, as in Acts
4:3. There is no article, moreover. Note, too, that another word is used for the prison in the next verse (th~v fulakh~v). Rev., therefore, correctly, in public ward.

19. By night (dia). More correctly, during this night: dia> in the course of. Compare Acts 16:9.

20. Stand. Compare Acts 2:14; and see on Luke 18:11; 19:8.

Of this life. The eternal life which Christ revealed. It is a peculiar use of the phrase, which is commonly employed in contrast with the life to come, as 1 Corinthians
15:19. Compare John 6:63, 68. Not equivalent to these words of life.

21. Early in the morning (uJpo). 'Upo>, beneath, is often used in the sense of just about, or near. &Orqron is from o]rnumi, to cause to arise: the dawn. See on Luke
24:1. Render as Rev., about daybreak.

Taught (ejdi>daskon). Imperfect: began teaching.

The council (sune>drion). The Sanhedrim.

The senate (gerousi>an). From ge>rwn, an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in
that of dignity. Thus in Homer ge>rontev are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate.
The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. "The well-known
term," as Meyer remarks, "is fittingly transferred from the college of the Greek gerontes to that of the Jewish presbyters." They summoned, not only those elders of the
people who were likewise members of the Sanhedrim, but the whole council (all the senate) of the representatives of the people.

Prison (desmwth>rion). Still another word for prison. Compare vv. 18, 19. Rev., prison-house. The different words emphasize different aspects of confinement.
Th>rhsiv is keeping, as the result of guarding. See on ver. 18. Fulakh> emphasizes the being put under guard, and desmwth>rion the being put in bonds.

22. Officers (uJphre>tai) See on Matthew 5:25.

24. They doubted (dihpo>roun). See on Luke 9:5. Rev., were much perplexed, giving the force of dia>, thoroughly at a loss. Compare Luke 24:4. 14

28. Did not. The best texts omit ouj, not, and the question.

We straitly charged. So Rev. (paraggeli>a| pathggei>lamen). Lit., we charged you with a charge. See on Luke 22:15with desire I have desired.

Intend (bou>lesqe). Or ye want. See on willing, Matthew 1:19.

This man's. The phrase is remarkable as furnishing the first instance of that avoidance of the name of Christ which makes the Talmud, in the very same terms, refer to
him most frequently as Peloni, "so and so."

29. We ought (dei~). Stronger, we must.

To obey (peiqarcei~n). Not often used in the New Testament to express obedience, the most common word being uJpakou>w. Sometimes pei>qw is used. But this
word, in itself, is the only one of the several in use which expresses the conception of obedience exclusively. 'Upakou>ein is to obey as the result of listening to another:
pei>qesqai is to obey as the result of persuasion. This is the special term for the obedience which one owes to authority (ajrch>). It occurs four times in the New
Testament: Acts 5:29, 32; 27:21; Titus 3:1; and in every case, of obedience to established authority, either of God or of magistrates. In Acts 27:21 where it is used of
the ship's officers hearkening to Paul's admonition not to loose from Crete, Paul speaks of his admonition as divinely inspired; compare Acts27:10. In Acts 4:19 Peter
and John say hearken (ajkou>ein). That is a mere listening to or considering the proposition made to them. This is a deliberate course of action.

30. Ye slew (dieceiri>sasqe). Only here and Acts 26:21. To slay with one's own hands.

Tree. See on Luke 23:31.

31. Prince. See on Acts 3:15.

Repentance - remission. See on Matthew 3:2; James 5:15; Luke 3:3.

32. Witnesses. See on Acts 1:22.

Obey. See on ver. 29.

33. They were cut to the heart (diepri>onto). Only here and Acts 7:54. The verb means, originally, to saw asunder. A strong figure for exasperation.

To slay. See(c)
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34. The apostles. The best texts substitute toupouv, the men.
Obey. See on ver. 29.

33. They were cut to the heart (diepri>onto). Only here and Acts 7:54. The verb means, originally, to saw asunder. A strong figure for exasperation.

To slay. See on Luke 23:32.

34. The apostles. The best texts substitute toupouv, the men.

A little space (bracu>). Better as Rev., a little while.

36. Joined themselves (prosekollh>qh). The best texts read prosekli>qh, were inclined; i.e., leaned to, or took sides with.

37. Obeyed. Note the word for obeyed (ejpei>qonto), implying the persuasive power of Theudas' boasting. See on ver. 29.

Taxing (ajpografh~v). See on Luke 2:1, 2.

Much people. The best texts omit much.

Were dispersed (dieskorpi>sqhsan). See on Matthew 25:24.

38. Refrain (ajpo>sthte). Lit., stand off.

Of men (ejx ajnqrw>pwn). Out of men, proceeding out of their devices.

It will come to naught (kataluqh>setai). Lit., be loosened down. Used of the dilapidation of the temple (Luke 21:6), and of the dissolution of the body under the figure
of striking a tent (2 Corinthians 5:1). See on Mark 13:2.

39. To fight against God (qeoma>coi). Lit., to be God-fighters.

41. They were counted worthy to suffer shame (kathxiw>qhsan ajtimasqh~nai). This is an instance of what rhetoricians style an oxymoron, from ojxu>v, sharp, and
mwro>v, foolish; a pointedly foolish saying, which is witty or impressive through sheer contradiction or paradox, as laborious idleness, sublime indifference. In this case
the apostles are described as dignified by indignity.

Chapter 6

1. And (de>). Better but, as a contrast is now introduced with the prosperous condition of the Church indicated at the close of the last chapter.

Was multiplied (plhquno>ntwn). Lit., "when the disciples were multiplying;" the present participle indicating something in progress.

A murmuring (goggusmo). See on the kindred word murmerers, Jude 1:16.

Grecians ('Ellhnistw~n). Rev., much better, Grecian Jews, with Hellenists in margin. "Grecians" might easily be understood of Greeks in general. The word Hellenists
denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand
Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean
coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes
scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic
dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29 - and, in both cases, of Jews who
had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase.
The word %Ellhn, which is very common in the New Testament, is used in antithesis, either to "Barbarians" or to "Jews." In the former case it means all nations which
spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 23). In the latter it is equivalent to Gentiles (see Romans 1:16; 2:9; 1 Corinthians 10:32;
Galatians 2:3). Hence, in either case, it is wholly different from Hellenist.

Hebrews. Hebrew is the proper antithesis to Hellenist. A man was 'Ioudai~ov, a Jew, who traced his descent from Jacob, and conformed to the religion of his fathers.
He might speak Greek and be a Hellenist. He was 'Ebrai~ov, a Hebrew, only as he spoke Hebrew and retained Hebrew customs. The distinction between Hebrew
and Hellenist was a distinction within the Jewish nation, and not between it and other nations. Thus Paul calls himself a Hebrew of Hebrews; i.e., a Hebrew and of
Hebrew parents (Philippians 3:5; compare 2 Corinthians 11:22).

Were neglected (pareqewrou~nto). Only here in New Testament. Lit., were overlooked. The imperfect denoting something habitual.

Daily (kaqhmerinh|~). Only here in New Testament.

Ministration (diakoni>a|). Or service. See on minister, Matthew 20:26. The reference is to the distribution of provision.

2. Reason (ajresto>n). Lit., pleasing or agreeable.

Leave (katalei>yantav). Rather forsake or abandon: leave in the lurch.

Serve tables. Superintend the distribution of food.

3. Of good report (marturoume>nouv). Lit., attested, having witness born them.

4. We will give ourselves continually (proskarterh>somen). See on Acts 1:14. Rev., continue steadfastly.

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

7. To the faith (th|~ pi>stei). Opinions differ greatly as to whether this is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine - the
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Gospel;  the (c) 2005-2009,
             faith             Infobasesense.
                   in the ecclesiastical MediaThis
                                                 Corp.
                                                    passage and Galatians 1:23 are the strong passages in favor of the latter view; but the general usage Page
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Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former
interpretation.
one Hebrew and the other Greek. They were probably partly Hebrews and partly Hellenists.

7. To the faith (th|~ pi>stei). Opinions differ greatly as to whether this is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine - the
Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23 are the strong passages in favor of the latter view; but the general usage of the New
Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former
interpretation.

1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: "the conviction and confidence regarding Jesus Christ as the
only and perfect mediator of the divine grace and of eternal life, through his work of atonement" (Meyer).

2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ:
obedience of the truth (1 Peter 1:22). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the
Spirit, is regarded objectively as a power - the authority which commands submission.

3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the
Gospel, but as the report or message of faith; i.e., which treats of faith, ajkoh, hearing being always used in the New Testament in a passive sense, and often rendered
fame, rumor, report (see Matthew 4:24; 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; 16:26), where faith is to be
taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered
to faith as the authoritative impulse of the new life in Christ.

The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a
spiritual power), and not as Christian doctrine.

8. Did (ejpoi>ei). Imperfect: was working wonders during the progress of the events described in the previous verse.

9. Synagogue. See on Church, Matthew 16:18.

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

10. They were not able (oujk i]scuon). See on Luke 14:30; 16:3.

11. Suborned (uJpe>balon). Only here in New Testament. The verb originally means to put under, as carpets under one's feet; hence, to put one person in place of
another; to substitute, as another's child for one's own; to employ a secret agent in one's place, and to instigate or secretly instruct him.

12. They stirred up the people (suneki>nhsan to). The verb occurs only here in the New Testament. It implies to stir up as a mass, to move them together (su>n). This
is the first record of the hostility of the people toward the disciples. See Acts 2:47.

Caught (sunh>rpasan). Used by Luke only. Better as Rev., seized. See on Luke 8:29.

14. This Jesus of Nazareth. Contemptuous.

Chapter 7

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

2. Brethren. Addressing the audience generally.

Fathers. Addressing the members of the Sanhedrim.

Of glory. Outward, visible glory, as in the shekinah and the pillar of fire.

Appeared (w]fqh). See on Luke 22:43.

5. Inheritance (klhronomi>an). See on 1 Peter 1:4.

Not so much as to set his foot on (oujdev). Lit., not even the stepping of a foot. From the original meaning, a pace or step, which occurs only here in the New
Testament, comes the sense of a step considered as a raised place or seat, and hence a tribune or judgment-seat, which is its meaning in every other passage of the
New Testament.

Possession (kata>scesin). Only here and ver. 45. See on keep, Luke 8:15. It denotes a permanent possession.

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

9. Moved with envy (zhlw>santev). Compare James 4:1; and see on envying, James 3:14.

10. Afflictions (qli>yewn) See on Matthew 13:21.

11. Sustenance (corta>smata). For their cattle: fodder. See on shall be filled, Matthew 5:6.

12. In Egypt (ejn Aijgu>ptw|). But the best texts read eijv Ai]gupton, into Egypt, and construe with sent forth: "he sent forth our fathers into Egypt."
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13. Joseph's race. Note the repetition of the name. "A certain sense of patriotic pride is implied in it."

14. Threescore and fifteen. Lit., "in (ejn) threescore and fifteen;" the idiom expressing the sum in which all the individuals were included.
11. Sustenance (corta>smata). For their cattle: fodder. See on shall be filled, Matthew 5:6.

12. In Egypt (ejn Aijgu>ptw|). But the best texts read eijv Ai]gupton, into Egypt, and construe with sent forth: "he sent forth our fathers into Egypt."

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

14. Threescore and fifteen. Lit., "in (ejn) threescore and fifteen;" the idiom expressing the sum in which all the individuals were included.

17. When (kaqw). Rev., more correctly, as; the word being not a particle of time, but meaning in proportion as.

18. Another (e[terov). Not merely a successor, but a monarch of a different character.

Knew not. As sixty years had elapsed since Joseph's death, and a new dynasty was coming to the throne, this may be taken literally: did not know his history and
services. Some explain, did not recognize his merits.

19. Dealt subtilely (katasofisa>menov). Only here in New Testament. Lit., to employ cunning against. See on sofo, wise, James 3:13.

So that they cast out (tou~ poiei~n e]kqeta). Lit., make exposed. The verb ejkti>qhmi, to set out, or place outside, is not uncommon in classical Greek for the
exposure of a new-born child. Thus Herodotus, of Cyrus, exposed in infancy: "The herdsman's wife entreated him not to expose (ejkqei~nai) the babe" (1, 112). The
rendering of the A.V., "so that they cast out," is correct, expressing the result, and not Pharaoh's design.

Young children (bre>fh). Incorrect. See on 1 Peter 2:2. Rev., rightly babes.

Live (zwogonei~sqai) Or, be preserved alive. See on Luke 17:33.

20. Time (kairw|~). Better, season or juncture. "Sad, seasonable" (Bengel). See on Acts 1:7.

Exceeding air (ajstei~ov tw|~ qew|~). Lit., fair unto God: a Hebrew superlative. Compare Jonah 3:3: great unto God; A.V., exceeding great. Genesis 10:9 of Nimrod:
a mighty hunter before the Lord. 2 Corinthians 10:4: mighty unto God; i.e., in God's sight. 'Astei~ov, fair (only here and Hebrews 11:23), is from a]stu, a town, and
means originally town-bred; hence refined, elegant, comely. The word is used in the Septuagint of Moses (Exodus 2:2), and rendered goodly. The Jewish traditions
extol Moses' beauty. Josephus says that those who met him, as he was carried along the streets, forgot their business and stood still to gaze at him.

21. Took up (ajnei>leto). Used among Greek writers of taking up exposed children; also of owning new-born children. So Aristophanes: "I exposed (the child) and
some other woman, having taken it, adopted (anei>leto) it" ("Clouds," 531). There is no reason why the meaning should be limited to took him up from the water (as
Gloag).

23. It came into his heart (ajne>bh ejpian). Lit., "it arose into his heart." "There may be something in the depth of the soul which afterward emerges and ascends from
that sea into the heart as into an island" (Bengel). The expression is imitated from the Hebrew, and occurs in the Septuagint: "The ark shall not come to mind;" lit., go up
into the heart (Jeremiah 3:16). See, also, Jeremiah 32:35; Isaiah 65:17.

24. Defended (hjmu>nato). Only here in New Testament. The word means originally to ward off from one's self, with a collateral notion of requital or revenge.

25. Understood (sunie>nai) See on understanding, Mark 12:33.

26. Appeared (w]fqh). With the suggestion of a sudden appearance as in a vision; possibly with the underlying notion of a messenger of God. See on Luke 22:43.

Would have set them at one (sunh>lasen aujtounhn). Lit., drove them together to peace; urged them.

31. The sight (to). Always in the New Testament of a vision. See on Matthew 17:9.

To behold (katanoh~sai). See on Matthew 7:3. Compare Luke 12:24, 27.

32. Trembled (e]ntromov geno>menov). Lit., having become trembling; having fallen into a tremor.

34. I have seen, I have seen (ijdw). Lit., having seen I saw. A Hebraism. See Exodus 3:7 (Sept.). Compare Judges 1:28: utterly drive them out; lit., removing did not
utterly remove. Judges 4:9: going I will go; i.e., I will surely go. Genesis 37:8: reigning shalt thou reign; i.e., shalt thou indeed reign. So Rev. here, "I have surely seen."

35. Deliverer (lutrwth,n). Strictly, a ransomer or redeemer. Only here in New Testament, See on ransom, Matthew 20:28; and redeemed, 1 Peter 1:18.

By the hand (ejn ceiri) The best texts read su>n ceiri, "with the hand;" i.e., in association with the protecting and helping power of the angel.

38. Lively. Better, living, as Rev. Compare 1 Peter 2:4, 5.

39. Turned back in their hearts. Not desiring to go back, but longing for the idolatries of Egypt.

40. Shall go before us. As symbols to be born before them on the march. Compare Nehemiah 9:18.

41. They made a calf (ejmoscopoi>hsan). Only here in New Testament, and not in Septuagint. Bengel says, "A very notorious crime is denoted by an extraordinary
and newly-coined word." This was in imitation of the Egyptian bull-worship. Several of these animals were worshipped at different places in Egypt. Apis was
worshipped at Memphis. Herodotus says: "Now this Apis, or Epaphus, is the calf of a cow which is never afterward able to bear young. The Egyptians say that fire
comes down from heaven upon the cow, which thereupon conceives Apis. The calf which is so called has the following marks: He is black, with a square spot of white
upon his forehead, and on his back the figure of an eagle. The hairs in his tail are double, and there is a beetle upon his tongue" (3, 28). He was regarded by the
Egyptians, not merely as an emblem, but as a God. He was lodged in a magnificent court, ornamented with figures twelve cubits high, which he never quitted except on
fixed days, when he was led in procession through the streets. His festival lasted seven days, and all came forward from their houses to welcome him as he passed. He
was not allowed to reach the natural term of his life. If a natural death did not remove him earlier, he was drowned when he reached the age of twenty-five, and was
then embalmed and entombed in one of the sepulchral chambers of the Serapeum, a temple devoted expressly to the burial of these animals.

Another  sacred
 Copyright      bull was maintained
            (c) 2005-2009,   InfobaseatMedia
                                         Heliopolis,
                                               Corp.in the great Temple of the Sun, under the name of Mnevis, and was honored with a reverence next    Pageto Apis.
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Wilkinson thinks that it was from this, and not from Apis, that the Israelites borrowed their notions of the golden calf. "The offerings, dancing, and rejoicings practiced
on the occasion, were doubtless in imitation of a ceremony they had witnessed in honor of Mnevis during their sojourn in Egypt" ("Ancient Egyptians," 2 ser., vol. ii., p.
197). A third sacred bull, called Bacis, was maintained at Hermonthis, near Thebes. It was a huge, black animal, and its hairs were said to grow the wrong way. Other
fixed days, when he was led in procession through the streets. His festival lasted seven days, and all came forward from their houses to welcome him as he passed. He
was not allowed to reach the natural term of his life. If a natural death did not remove him earlier, he was drowned when he reached the age of twenty-five, and was
then embalmed and entombed in one of the sepulchral chambers of the Serapeum, a temple devoted expressly to the burial of these animals.

Another sacred bull was maintained at Heliopolis, in the great Temple of the Sun, under the name of Mnevis, and was honored with a reverence next to Apis.
Wilkinson thinks that it was from this, and not from Apis, that the Israelites borrowed their notions of the golden calf. "The offerings, dancing, and rejoicings practiced
on the occasion, were doubtless in imitation of a ceremony they had witnessed in honor of Mnevis during their sojourn in Egypt" ("Ancient Egyptians," 2 ser., vol. ii., p.
197). A third sacred bull, called Bacis, was maintained at Hermonthis, near Thebes. It was a huge, black animal, and its hairs were said to grow the wrong way. Other
bulls and cows did not hold the rank of gods, but were only sacred.

Offered (agnh>gagon). Lit., led up. See on James 2:21.

42. To worship (latreu>ein). Rev., more correctly, serve. See on Luke 1:74.

The host of heaven. Star-worship, or Sabaeanism, the remnant of the ancient heathenism of Western Asia, which consisted in the worship of the stars, and spread into
Syria, though the Chaldaean religion was far from being the simple worship of the host of heaven; the heavenly bodies being regarded as real persons, and not mere
metaphorical representations of astronomical phenomena. It is to the Sabaean worship that Job alludes when, in asserting the purity of his life (31:26, 27), he says: "If I
beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hands: this also were an iniquity
to be punished by the judge: for I should have denied the God that is above." Though not a part of the religion of the Egyptians, Rawlinson thinks it may have been
connected with their earlier belief, since prayer is represented in hieroglyphics by a man holding up his hands, accompanied by a star (Herodotus, vol. ii., p. 291).

43. Tabernacle of Moloch. The portable tent-temple of the God, to be carried in procession. Moloch was an Ammonite idol to whom children were sacrificed.
According to Rabbinical tradition, his image was hollow, heated from below, with the head of an ox and outstretched arms, into which children were laid, their cries
being stifled by the beating of drums.

Remphan. The texts vary between Remphan, Rephan, and Romphan. It is supposed to be the Coptic name for Saturn, to which the Arabs, Egyptians, and Phoenicians
paid divineMarvin R. Vincent, Word Studies in the New Testament, Volume 1 honors.

45. That came after (diadexa>menoi). Only here in New Testament. The verb originally means to receive from one another, in succession; and that appears to be the
more simple and natural rendering here: having received it (from Moses). Rev., very neatly, in their turn.

Jesus. Joshua. The names are the same, both signifying Savior. See on Matthew 1:21.

Into the possession (ejn th|~ katasce>sei). Rev., when they entered on the possession. 15

Before the face (ajpopou). More strictly, "away from the face." The same expression occurs in the Septuagint, Deuteronomy 11:23.

46. Desired (h|jth>sato). More correctly, asked: through Nathan. See 2 Samuel 7:2.

Tabernacle (skh>nwma). It was not a tabernacle or tent which David proposed to build, but a house. See 2 Samuel 7:2. Rev., rightly, habitation. Compare oi+kon, a
house, ver. 47 and 2 Chronicles 6:18.

48. The Most High. In contrast with heathen gods, who were confined to their temples.

Temples made with hands (ceiropoih>toiv naoi~v). The best texts omit naoi~v, temples. The meaning is more general: in things made with hands. The expression is,
however, used of a sanctuary in Isaiah 16:12: "Moab shall come to his sanctuary (tahta)." The phrase work, or works of men's hands, is common in the Old Testament
of idols. See Deuteronomy 4:28; 2 Kings 19:18; 2 Chronicles 32:19; Psalms 115:4. Compare Mark 14:58; Ephesians 2:11; Hebrews 9:11, 24; 2 Corinthians 5:1.

49. What house. Rev., more correctly, "what manner of house" (poi~on).

51. Stiff-necked and uncircumcised (sklhrotra>chloi kaitmhtoi). Both only here in New Testament.

Resist (ajntipi>ptete). It is a very strong expression, implying active resistance. Lit., to fall against or upon. Used of falling upon an enemy. Only here in New Testament.

Ye have been (gege>nhsqe). More correctly, as Rev., ye have become.

53. Who (oi[tinev). Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye were those who received, etc.

By the disposition of angels (eijv diatagalwn). Lit., unto ordinances of angels. Eijv means with reference to. Disposition (diatagh>) is used by A.V. in the sense of
arrangement, as we say a general disposed his troops. The word occurs only here and Romans 13:2 where it is rendered ordinance. The kindred verb diata>ssw
occurs often, mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34 it is translated set in order. The reference is most
probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 32:2. Compare Psalms 68:17. Paul expressly says that the law
was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by
angels.

54. They were cut. See on Acts 5:33. In both instances, of anger. A different word is used to express remorse, Acts 2:37.

Gnashed (e]brucon). Originally to eat greedily, with a noise, as wild beasts: hence to gnash or grind the teeth.

55. Being (uJpa>rcwn). See on James 2:15.

Looked up steadfastly. Compare Acts 1:10; 3:4,12; 6:15; and see on Luke 4:20.

Standing. Rising from the throne to protect and receive his servant. Usually Jesus is represented in the New Testament as seated at the Father's right hand. See
Ephesians 1:20; Colossians 3:1; Hebrews 1:3.

56. I see (qewrw~). See on Luke 10:18.
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The Son of man. A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luke 6:22.

57. Stopped (sune>scon). Lit., held together.
Ephesians 1:20; Colossians 3:1; Hebrews 1:3.

56. I see (qewrw~). See on Luke 10:18.

The Son of man. A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luke 6:22.

57. Stopped (sune>scon). Lit., held together.

58. Stoned. According to the Rabbis, the scaffold to which the criminal was to be led, with his hands bound, was to be twice the size of a man. One of the witnesses
was to smite him with a stone upon the breast, so as to throw him down. If he were not killed, the second witness was to throw another stone at him. Then, if he were
yet alive, all the people were to stone him until he was dead. The body was then to be suspended till sunset.

A young man (neani>ou). Which, however, gives no indication of his age, since it is applied up to the age of forty-five. Thirty years after Stephen's martyrdom, Paul
speaks of himself as the aged (Philemon 1:9).

Saul. The first mention of the apostle to the Gentiles.

59. Calling upon God. God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant. So Rev., the Lord.

Jesus. An unquestionable prayer to Christ.

60. Lay not this sin to their charge (mhsh|v aujtoi~v than tau>thn). Lit., fix not this sin upon them.

He fell asleep (ejkoimh>qh). Marking his calm and peaceful death. Though the pagan authors sometimes used sleep to signify death, it was only as a poetic figure.
When Christ, on the other hand, said, "Our friend Lazarus sleepeth (kekoi>mhtai)," he used the word, not as a figure, but as the expression of a fact. In that mystery of
death, in which the pagan saw only nothingness, Jesus saw continued life, rest, waking - the elements which enter into sleep. And thus, in Christian speech and thought,
as the doctrine of the resurrection struck its roots deeper, the word dead, with its hopeless finality, gave place to the more gracious and hopeful word sleep. The pagan
burying place carried in its name no suggestion of hope or comfort. It was a burying-place, a hiding-place, a monumentum, a mere memorial of something gone; a
columbarium, or dove-cot, with its little pigeon-holes for cinerary urns; but the Christian thought of death as sleep, brought with it into Christian speech the kindred
thought of a chamber of rest, and embodied it in the word cemetery (koimhth>rion) - the place to lie down to sleep.

ChaptER 8

1. Death (ajnaire>sei). Lit., taking off. See on Luke 23:32.

2. Devout. See on Luke 2:25.

Carried to his burial (suneko>misan). Only here in New Testament. Lit., to carry together; hence, either to assist in burying or, better, to bring the dead to the company
(su>n) of the other dead. The word is used of bringing in harvest.

Stephen (Ste>fanon). Meaning crown. He was the first who received the martyr's crown.

Lamentation (kopeto). Lit., beating (of the breast). Only here in New Testament.

3. Made havoc (ejlumai>neto). Only here in New Testament. In Septuagint, Psalms 79:13 it is used of the laying waste of a vineyard by the wild boar. Compare Acts
9:21 where the A.V. has destroyed, but where the Greek is porqh>sav, devastated. Canon Farrar observes: "The part which he played at this time in the horrid work
of persecution has, I fear, been always underrated. It is only when we collect the separate passages - they are no less than eight in number - in which allusion is made to
this sad period, 16 it is only when we weigh the terrible significance of the expressions used that we feel the load of remorse which must have lain upon him, and the
taunts to which he was liable from malignant enemies" ("Life and Work of St. Paul"). Note the imperfect, of continued action.

5. Philip. The deacon (Acts 6:5). Not the apostle. On the name, see on Mark 3:18.

Christ (ton). Note the article, "the Christ," and see on Matthew 1:1.

He did (ejpoi>ei). Imperfect. Kept doing from time to time, as is described in the next verse.

7. Taken with palsies (paralelume>noi). Rev., more neatly, palsied. See on Luke 5:18.

Were healed. See on Luke 5:15.

9. Used sorcery (mageu>wn). Only here in New Testament. One of the wizards so numerous throughout the East at that time, and multiplied by the general expectation
of a great deliverer and the spread of the Messianic notions of the Jews, who practiced upon the credulity of the people by conjuring and juggling and soothsaying.

Bewitched (ejxistw~n). Better as Rev., amazed. See on Acts 2:7.

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

11. Bewitched. Amazed, as ver. 9

13. Continued with. See on Acts 1:14.

Miracles and signs (shmei~a kaimeiv). Lit., signs and powers. See on Matthew 11:20; Acts 2:22.

Which were done (ginome>av). The present participle. Lit., are coming to pass.

He was amazed. After having amazed the people by his tricks. See ver. 9. The same word is employed.
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14. Samaria. The country, not the city. See vv. 5, 9.
Which were done (ginome>av). The present participle. Lit., are coming to pass.

He was amazed. After having amazed the people by his tricks. See ver. 9. The same word is employed.

14. Samaria. The country, not the city. See vv. 5, 9.

16. They were (uJph~rcon). See on James 2:15. Rev., more literally, had been.

In the name (eijv to). Lit., "into the name." See on Matthew 28:19.

20. Perish with thee (suleian). Lit., be along with thee unto destruction. Destruction overtake thy money and thyself.

21. Part nor lot. Lot expresses the same idea as part, but figuratively.

Matter (lo>gw|). The matter of which we are talking: the subject of discourse, as Luke 1:4; Acts 15:6.

Right (eujqei~a). Lit., straight.

22. If perhaps. The doubt suggested by the heinousness of the offense.

Thought (ejpi>noia). Only here in New Testament. Lit., a thinking on or contriving; and hence implying a plan or design.

23. In the gall (eijv colh). Lit., into. Thou hast fallen into and continuest in. Gall, only here and Matthew 27:34. Gall of bitterness is bitter enmity against the Gospel.

Bond of iniquity (su>ndesmon ajdiki>av). Thou hast fallen into iniquity as into fetters. The word su>ndesmon denotes a close, firm bond (su>n, together). It is used of
the bond of Christian peace (Ephesians 4:3); of the close compacting of the church represented as a body (Colossians 2:19); and of love as the bond of perfectness
(Colossians 3:14). See Isaiah 58:6.

26. The south (meshmbri). A contracted form of meshmeri>a, midday, noon, which is the rendering at Acts 22:6 the only other passage where it occurs. Rev. gives at
noon in margin.

Desert. Referring to the route. On desert, see on Luke 15:4. There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron,
and thence through a region actually called a desert.

27. Of Ethiopia. The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the
Ethiopian queens living in an island near Meroe, in the northern part of this district. He further remarks: "The monuments prove beyond all question that the Ethiopians
borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be
till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into
Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace."

Of great authority (duna>sthv). A general term for a potentate.

Candace. The common name of the queens of Meroe: a titular distinction, like Pharaoh in Egypt, or Caesar at Rome.

Treasure (ga>zhv). Only here in New Testament. A Persian word.

29. Join thyself (kollh>qhti). See on Luke 15:15; 10:11; Acts 5:12.

30. Understandest thou what thou readest (a+ra> ge ginw>skeiv a{ ajnaginw>skeiv); The play upon the words cannot be translated. The interrogative particles which
begin the question indicate a doubt on Philip's part.

31. How can I (pw~v gamhn)? Lit., for how should I be able? the for connecting the question with an implied negative: "No; for how could I understand except," etc.

32. The place of the scripture (hJ perioch). Strictly, the contents of the passage. See on Mark 12:10; 1 Peter 2:6.

He read. Rev., correctly, was reading; imperfect.

33. Humiliation. See on Matthew 11:29.

Generation. His contemporaries. Who shall declare their wickedness?

35. Opened his mouth. Indicating a solemn announcement. Compare Matthew 5:2.

37. The best texts omit this verse.

39. Caught away. Suddenly and miraculously.

And he went, etc. (ejporeu>eto ga). A mistranslation. Rev., rightly, "for he went." A reason is given for the eunuch's seeing Philip no more. He did not stop nor take
another road to seek him, but went on his way.

Chapter 9

1. Breathing out (ejmpne>wn). Lit., breathing upon or at, and so corresponding to against the disciples.

Threatenings and slaughter (ajpeilh~v kainou). Lit., threatening; so Rev. In the Greek construction, the case in which these words are marks them as the cause or
source of the "breathing;" breathing hard out of threatening, and murderous desire.
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2. Of this way (th~v oJdou~). Rev., more correctly, "the way." A common expression in the Acts for the Christian religion: "the characteristic direction of life as
determined by faith on Jesus Christ" (Meyer). See Acts 19:9; 22:4; 24:22. For the fuller expression of the idea, see Acts 16:17; 18:25.
1. Breathing out (ejmpne>wn). Lit., breathing upon or at, and so corresponding to against the disciples.

Threatenings and slaughter (ajpeilh~v kainou). Lit., threatening; so Rev. In the Greek construction, the case in which these words are marks them as the cause or
source of the "breathing;" breathing hard out of threatening, and murderous desire.

2. Of this way (th~v oJdou~). Rev., more correctly, "the way." A common expression in the Acts for the Christian religion: "the characteristic direction of life as
determined by faith on Jesus Christ" (Meyer). See Acts 19:9; 22:4; 24:22. For the fuller expression of the idea, see Acts 16:17; 18:25.

Women. Paul three times alludes to his persecution of women as an aggravation of his cruelty (Acts 8:3; 9:2; 22:4).

3. There shined round about (perih>strayen). Only here and Acts 22:6. Flashed. See on Luke 11:36; 24:4.

A light. Compare Acts 22:6; 26:13.

4. Saying. In Paul's own account he says that the words were spoken in Hebrew (Acts 26:14).

5. It is hard for thee, etc. Transferred from Acts 26:14, and omitted by the best texts.

6. Trembling and astonished. The best texts omit.

7. Speechless (ejneoi>). Only here in New Testament.

11. Street (rJu>mhn). See on Luke 14:21. A narrow street or lane.

Straight. So called from its running in a direct line from the eastern to the western gate of the city.

15. Chosen vessel (skeu~ov ejklogh~v). Lit., an instrument of choice. On vessel, see on Matthew 12:29; and on the figure, compare 2 Corinthians 4:7.

16. How great things (o[sa). Rev., more correctly, how many.

17. Brother. In Christ.

18. There fell - scales (ajpe>peson lepi>dev). Both words occur only here in the New Testament. In Paul's own account of his conversion in Acts 26. he does not
mention his blindness: in Acts 22. he mentions both the blindness and the recovery of sight, but not the particular circumstances which Luke records. The mention of the
scales, or incrustations, such as are incidental to ophthalmia, is characteristic of the physician, and ajpopi>ptein, to fall off, was used technically by medical writers of
the falling of scales from the skin, and of particles from diseased parts of the body. "We may suppose that Luke had often heard Paul relate how he felt at that
moment" (Hackett).

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

21. Destroyed (porqh>sav). Rather, laid waste, made havoc of, as Rev. Compare Acts 8:3. Paul uses the same word in Galatians 1:13.

22. Confounded. See on Acts 2:6.

Proving (sumbiba>zwn). The verb means to bring or put together: hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense
in Ephesians 4:16. In Colossians 2:2 of being knit together in love. In 1 Corinthians 2:16 of instructing, building up, by putting together. In this sense the word occurs in
the Septuagint. See Leviticus 10:11; Judges 8:8.

The Christ. Note the article. Not a proper name, but an appellative. See on ver. 20.

23. To kill. See on Luke 23:32.

24. Laying await (ejpiboulh). So rendered by A.V. wherever it occurs, viz., Acts 20:3, 19; 23:30; but properly changed by Rev., in every case, to plot. "Laying await"
refers rather to the execution of the plot than to the plot itself.

Watched. See on Mark 3:2. Imperfect: they were or kept watching, day and night.

25. By the wall (diacouv). Rev., more accurately, through the wall, as is explained by 2 Corinthians 11:33. Either through the window of a house overhanging the wall,
or through a window in the wall itself opening to houses on its inner side. Hackett says that he observed such windows in the wall at Damascus. On the mode of
escape, compare Joshua 2:15; 1 Samuel 19:12.

Basket (spuri>di). See on Matthew 14:20. In Paul's account of this adventure he uses sarga>nh, a plaited or braided basket of wicker-work; or, as some think, of
ropes.

26. Join himself. See on Acts 5:13; Luke 15:15; 10:11.

27. Declared (dihgh>sato). Related throughout. See on Luke 8:39; and compare on declaration, Luke 1:1.

Had preached boldly (ejparjrJhsia>sato). See on freely, Acts 2:29.

29. Grecians. Rev., correctly, Grecian Jews. See on Acts 6:1.

Went about (ejpecei>roun). Better, attempted: lit., took in hand.

31. The churches. The best texts read the church; embracing all the different churches throughout the three provinces of Palestine.

Edified.
CopyrightOr build up.
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Comfort (paraklh>sei). From parakale>w, to call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation.
Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25 (see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning
Went about (ejpecei>roun). Better, attempted: lit., took in hand.

31. The churches. The best texts read the church; embracing all the different churches throughout the three provinces of Palestine.

Edified. Or build up.

Comfort (paraklh>sei). From parakale>w, to call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation.
Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25 (see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning
is disputed, as Philippians 2:1 where, as in 1 Corinthians 14:3 it is joined with paramu>qion or paramuqi>a, the meaning of which also varies between incentive and
consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation
of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers.

32. Lydda. The Lod of the Old Testament (Ezra 2:33); about a day's journey from Jerusalem.

33. Eight years. The duration of the malady, and the fact of his having been bedridden for the whole time, are characteristic of the physician's narrative.

Bed. See on Mark 2:14.

Sick of the palsy. Better, as Rev., palsied. See on Luke 5:18.

34. Jesus Christ. But note the article: Jesus the Christ; the Anointed; Messiah.

Maketh thee whole (ija~tai> se). Rev., healeth thee. See on Luke 6:19.

Make thy bed (strw~son seautw|~) Lit., strew for thyself. Not, henceforth, but on the spot, as an evidence of restoration.

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

36. Disciple (maqh>tria). A feminine form, only here in New Testament.

Tabitha - Dorcas. The latter word being the Greek equivalent of the former, which is Aramaic, and meaning gazelle, which in the East was a favorite type of beauty.
See Song of Solomon 2:9, 17; 4:5; 7:3. It was customary at this time for the Jews to have two names, one Hebrew and the other Greek or Latin; and this would
especially be the case in a seaport like Joppa, which was both a Gentile and a Jewish town. She may have been known by both names.

37. Upper chamber. See on Acts 1:13.

38. That he would not delay (mh). The best texts read ojknh>sh|v, putting the request in the form of a direct address, Delay not.

To come (dielqei~n). Lit., to come through. Rev., come on.

39. Coats and garments. See on Matthew 5:40.

Which (o[sa). Lit., as many as.

Made (ejpoi>ei). The imperfect: was accustomed to make.

CHAPTER 10

1. Centurion. See on Luke 7:2.

Band (spei>rhv). See on Mark 15:16.

Italian. Probably because consisting of Roman soldiers, and not of natives of the country.

2. Devout (eujsebh). See on godliness, 2 Peter 1:3.

Prayed (deo>menov). See on prayers, Luke 5:33.

" Unheard by all but angel ears

The good Cornelius knelt alone,

Nor dream'd his prayers and tears

Would help a world undone.

" The while upon his terrac'd roof

The lov'd apostle to his Lord,

In silent thought aloof

For heavenly vision soared."

Keble, Christian Year.

3. A vision. See on Acts 8:31.
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Evidently (fanerw~v). Better, clearly or distinctly, as opposed to a fancy.
Keble, Christian Year.

3. A vision. See on Acts 8:31.

Evidently (fanerw~v). Better, clearly or distinctly, as opposed to a fancy.

4. When he looked (ajteni>sav). Rev., more accurately, fastening his eyes. Compare Acts 8:55; and see on Luke 4:20.

6. A tanner. Showing that the strictness of the Jewish law was losing its hold on Peter; since the tanner's occupation was regarded as unclean by strict Jews, and the
tanners were commanded to dwell apart. "If a tanner married without mentioning his trade, his wife was permitted to get a divorce. The law of levirate marriage might
be set aside if the brother-in-law of the childless widow was a tanner. A tanner's yard must be at least fifty cubits from any town" (Farrar, "Life and Work of St. Paul").

By the seaside. Outside the walls, both for proximity to the business, and because of the ceremonial requirement referred to above. Mr. William C. Prime, describing a
visit to Joppa, says: "I was walking along the sea-beach, looking for shells, and at about a fourth of a mile from the city, to the southward, I found two tanneries directly
on the seaside. I observed that the rocks in front of them were covered with the water a few inches deep, and that they soaked their hides on these rocks and also
submitted them to some process in the water which I did not stop to understand" ("Tent-life in the Holy Land").

Of them that waited on him continually (proskarterou>ntwn aujtw|~). See on Acts 1:14.

8. Declared (ejxhghsa>menov). Better, as Rev., rehearsed. See on Luke 24:35.

9. They (ejkei>nwn). Those messengers, the servants and the soldier. The pronoun has a more specific reference than the English they.

10. Very hungry (pro>speinov). Only here in New Testament.

Would have eaten (h]qele geu>sasqai). Rev., correctly, desired to eat. Geue>sqai is rendered both to eat and to taste, more frequently the latter. See Matthew 27:34;
John 2:9; 1 Peter 2:3; and compare Acts 20:11.

He fell into a trance (ejpe>pesen ejp' aujto). Lit., an ecstasy fell upon him. The best texts, however, read ejge>neto, came upon him, or happened to him. See on
astonishment, Mark 5:42. Luke alone employs the word in this sense of ecstasy or trance.

11. Saw (qewrei~). Rev., better, and more literally, beholdeth. See on Luke 10:18. The present tense is graphically introduced into the narrative.

Unto him. The best texts omit.

Sheet (ojqo>nhn). Only here and Acts 11:5. Originally fine linen; later, sail-cloth or a sail. Dr. J. Rawson Lumby suggests that the word, "applied to loose, bellying sails
of ships," may indicate that the form of vessel which appeared to Peter "recalled an image most familiar to his previous life - the wind-stretched canvas of the craft on
the Lake of Galilee" ("Expositor," iii, 272).

Knit (dedeme>non). If this is retained, we must render bound, or attached; but the best texts omit, together with the following and. Render, as Rev., let down by four
corners. Compare Acts 11:5.

Corners (ajrcai~v). Lit., beginnings; the extremity or corner, marking a beginning of the sheet. "We are to imagine the vessel, looking like a colossal four-cornered linen
cloth, letting itself down, while the corners attached to heaven to support the whole." The word is used in this sense by Herodotus, describing the sacrifices of the
Scythians. The victim's forefeet are bound with a cord, "and the person who is about to offer, taking his station behind the victim, pulls the end (ajrch) of the rope, and
thereby throws the animal down" (4, 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the
word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as
was the kindred word ojqo>nion, used of the linen bandages in which the Lord's body was swathed. See Luke 2412; John 19:40; 20:5, 6, 7. Mr. Hobart says: "We
have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of
employing" ("Medical Language of St. Luke").

12. All manner of four-footed beasts (pa>nta tapoda). Lit., all the four-footed beasts. Without exception, clean and unclean. Not, of very many kinds.

Wild beasts. The best texts omit.

14. Not so (mhdamw~v). Stronger: by no means. "With that simple and audacious self-confidence which in his (Peter's) character was so singularly mingled with fits of
timidity and depression, he boldly corrects the voice which orders him, and reminds the divine Interlocutor that he must, so to speak, have made an oversight" (Farrar,
"Life and Works of Paul"). Compare Matthew 16:22.

Common (koino). Unholy.

15. Call not thou common (sunou). The thought goes deeper than merely styling "common." Lit., do not thou defile. Do not profane it by regarding and calling it
common. Rev., "make not thou common."

17. Doubted (dihpo>rei). See on Luke 9:7.

In himself. On reflection, as compared with his ecstatic state.

Had made inquiry (dierwth>santev). "Having inquired out;" having asked their way through (dia>) streets and houses, until they found the dwelling of the tanner, who
was an obscure man, and not easily found.

18. Called. A general summons to anyone within, in order to make inquiries.

19. Thought on (dienqumoume>nou). Was earnestly (dia>) pondering.

22. Was warned (ejcrhmati>sqh). See on Matthew 2:12.
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24. Near (ajnagkai>ouv). The word originally means necessary; hence of those who are bound by necessary or natural ties; blood-relations. But as relatives or kinsmen
is expressed by suggenei~v, this must be taken in the sense of intimate friends a meaning which it has in later Greek writers.
19. Thought on (dienqumoume>nou). Was earnestly (dia>) pondering.

22. Was warned (ejcrhmati>sqh). See on Matthew 2:12.

24. Near (ajnagkai>ouv). The word originally means necessary; hence of those who are bound by necessary or natural ties; blood-relations. But as relatives or kinsmen
is expressed by suggenei~v, this must be taken in the sense of intimate friends a meaning which it has in later Greek writers.

25. Worshipped (proseku>nhsen). An unfortunate translation, according to modern English usage, but justified by the usage of earlier English, according to which to
worship meant simply to honor. Worship is worthship, or honor paid to dignity or worth. This usage survives in the expressions worshipful and your worship. In the
marriage-service of the English Church occurs the phrase, "With my body I thee worship." So Wycliffe renders Matthew 19:19"Worship thy father and thy mother;"
and John 12:26"If any man serve me, my Father shall worship him." Here the meaning is that Cornelius paid reverence by prostrating himself after the usual oriental
manner.

28. An unlawful thing (ajqe>miton). The word is peculiar to Peter, being used only here and 1 Peter 4:3. See note there. It emphasizes the violation of established
order, being from the same root as ti>qhmi, to lay down or establish. The Jews professed to ground this prohibition on the law of Moses; but there is no direct
command in the Mosaic law forbidding Jews to associate with those of other nations. But Peter's statement is general, referring to the general practice of the Jews to
separate themselves in common life from uncircumcised persons. Juvenal says that the Jews were taught by Moses "not to show the way except to one who practices
the same rites, and to guide the circumcised alone to the well which they seek " (Sat., xiv., 104, 105). Tacitus also says of the Jews that "among themselves they are
inflexibly faithful, and ready with charitable aid, but hate all others as enemies. They keep separate from all strangers in eating, sleeping, and matrimonial
connections" ("Histories," v., 5).

Of another nation (ajllofu>lw|) Only here in New Testament. Used of the Philistines, 1 Samuel 13:3-5 (Sept.).

Me. Emphatic, by contrast with ye. "Ye know," etc., "but God hath showed me."

29. With what intent (ti>ni lo>gw). More strictly, for what reason.

30. Four days ago (ajporthv hJme>rav) Lit., from the fourth day; reckoning backward from the day on which he was speaking.

I was fasting, and. The best texts omit.

At the ninth hour I prayed (ththn proseuco>menov). Lit., praying during the ninth hour. With the omission of I was fasting, and, the rendering is as Rev., Four days ago,
until this hour, I was keeping the ninth hour of prayer. 17

31. Said (fhsi). Rev., saith. The historical present, giving vividness to the narrative.

33. Well (kalw~v). You have done a courteous and handsome thing in coming. Compare 3 John 1:5, 6.

34. I perceive. See on Acts 4:13.

Respecter of persons (proswpolh>mpthv). See on respect of persons, James 2:1. Only here in New Testament.

36. The word (togon). The message.

37. That word (rJh~ma). The contents of the message: the report or history which it proclaimed.

38. Anointed (e]crisen). See on Christ, Matthew 1:1.

Went about (dih~lqen). Lit., went through (the country). Compare Acts 8:4.

And healing. The and (kai) has a particularizing force: doing good, and in particular, healing.

Oppressed (katadunasteuome>nouv). Only here and James 2:6 on which see note.

39. They slew. The best texts insert kai, also: "whom also they slew;" also having an incressive force. They added this crowning atrocity to other persecutions.

Tree. See on Luke 23:31.

40. Shewed him openly (e]dwken aujtosqai). Lit., gave him to become manifest. Compare, for the construction, Acts 2:27.

41. Chosen before (prokeceirotonhme>noiv). Only here in New Testament. The simple verb ceirotone>w, to appoint, occurs Acts 14:23; 2 Corinthians 8:19; and
originally means to stretch out the hand for the purpose of giving a vote. Hence to elect by show of hands, and generally to appoint. Plato uses the word of the election
of leaders of choruses ("Laws," 765). In later ecclesiastical usage it signified ordain, as bishops or deacons.

Who (oi[tinev). The compound pronoun marks them more strongly as belonging to the class of eye-witnesses.

42. Testify (diamartu>rasqai). See on Acts 2:40.

Remission. See on Luke 3:3; James 5:15.

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

44. The Holy Ghost fell. The only example of the bestowment of the Spirit before baptism.

45. They of the circumcision. From this point Luke distinguishes Christians into two classes - those of the circumcision and those of the uncircumcision; calling the
former Jews, and the latter Gentiles or Greeks.
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Were amazed. See on Acts 2:7.

47. Water (to). Note the article: the water; co-ordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of
44. The Holy Ghost fell. The only example of the bestowment of the Spirit before baptism.

45. They of the circumcision. From this point Luke distinguishes Christians into two classes - those of the circumcision and those of the uncircumcision; calling the
former Jews, and the latter Gentiles or Greeks.

Were amazed. See on Acts 2:7.

47. Water (to). Note the article: the water; co-ordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of
baptism.

CHAPTER 11

l. In Judaea (kata'Ioudai>an). More correctly, "throughout Judaea."

2. They of the circumcision. See on Acts 5:45.

3. Men uncircumcised (a]ndrav ajkrobusti>an e]contav). An indignant expression. See Ephesians 2:11.

4. Began. Graphically indicating the solemn purport of the speech (compare Luke 12:1), perhaps, in connection with expounded, his beginning with the first
circumstances and going through the whole list of incidents.

6. I considered. See on Matthew 8:3; Luke 22:24, 27.

12. Nothing doubting (mhdemenon). The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering
seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Matthew 21:21; Mark 11:23 and note on
James 1:6. It was natural that Peter should hesitate.

The six brethren. The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own
vindication, since they had committed the same offense.

13. An angel. It has the definite article: "the angel," mentioned in Acts 10.

17. Forasmuch as (eij). Better, as Rev., if.

The like (i]shn). Lit., equal; making them, equally with us, recipients of the Holy Spirit.

19. They which were scattered abroad (oiJ diaspare>ntev). On the technical expression, the dispersion, see on 1 Peter 1:1. Not so used here.

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

23. Purpose (proqe>sei). Originally, placing in public; setting before. Hence of the shew-bread, the loaves set forth before the Lord (see on Mark 2:26). Something set
before one as an object of attainment: a purpose.

24. Good (ajgaqo). More than strictly upright. Compare Romans 5:7 where it is distinguished from di>kaiov, just or righteous. "His benevolence effectually prevented
him censuring anything that might be new or strange in these preachers to the Gentiles, and caused him to rejoice in their success" (Gloag).

25. To seek (ajnazhth~sai). Strictly, like our "hunt up" (ajna>).

26. Were called Christians (crhmati>sai Cristianou>v). The former of these two words, rendered were called, meant, originally, to transact business, to have dealings
with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See
Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; to be called, with the implication of a name used in the ordinary
transactions and intercourse of men; the name under which one passes. 18 This process of transition appears in the practice of naming men according to their
occupations, as, in English, "John the Smith," "Philip the Armorer;" a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith,
Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14);
Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of
the word in this passage is illustrated by Romans 7:3.

The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and
only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of
Messiah, and who would not have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a
term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47). The name was probably not assumed by the disciples
themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some
suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision;
but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as
their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title - the Anointed - but using it as a personal
name, which they converted into a party name.

27. Prophets. See on Luke 7:26.

28. The world. See on Luke 2:1.

29. According to his ability (kaqw tiv). Lit., according as any one of then was prospered. The verb is from eu]porov, easy to pass or travel through; and the idea of
prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning original]y to travel. Hence, to
 Copyright
bid         (c) 2005-2009,
    one farewell              Infobase
                  is to wish him        Media journey.
                                  a prosperous  Corp. Compare God-speed. So the idea here might be rendered, as each one fared well.               Page 166 / 536

To send relief (eijv diakoni>an pe>myai). Lit., to send for ministry
28. The world. See on Luke 2:1.

29. According to his ability (kaqw tiv). Lit., according as any one of then was prospered. The verb is from eu]porov, easy to pass or travel through; and the idea of
prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning original]y to travel. Hence, to
bid one farewell is to wish him a prosperous journey. Compare God-speed. So the idea here might be rendered, as each one fared well.

To send relief (eijv diakoni>an pe>myai). Lit., to send for ministry

CHAPTER 12

1. That time (ejkei~non to). More correctly, that juncture. See on Acts 1:7. The date is A.D. 44.

Herod the king. Called also Agrippa, and commonly known as Herod Agrippa I., the grandson of Herod the Great.

Stretched forth his hands (ejpe>balen ta). Lit. laid on his hands. The A.V. is wrong, and so is the Rev. Render, laid hands on certain of the church to afflict them.

Vex (kakw~sai). Vex is used in the older and stronger sense of torment or oppress. See Exodus 22:21; Numbers 25:17; Matthew 15:22. Its modern usage relates
rather to petty annoyances. Rev., better, afflict.

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

3. He proceeded to take (prose>qeto sullabei~n). Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luke 19:11he added and spake; Luke
20:12again he sent a third; lit., he added to send.

4. Quaternions. A quaternion was a body of four soldiers; so that there were sixteen guards, four for each of the four night-watches.

The passover. The whole seven days of the feast.

Bring him forth (ajnagagagei~n aujto). Lit., lead him up; i.e., to the elevated place where the tribunal stood, to pronounce sentence of death before the people. See
John 19:13.

5. Without ceasing (ejktenh). Wrong. The word means earnest. See on fervently, 1 Peter 1:22; and compare instantly, Acts 26:7; more earnestly, Luke 22:44; fervent,
1 Peter 4:8. The idea of continuance is, however, expressed here by the finite verb with the participle. Very literally, prayer was arising earnest.

6. Would have brought. Rev., correctly, was about to bring.

Kept (ejth>roun). See on reserved, 1 Peter 1:4. The imperfect, were keeping.

7. Came upon (ejpe>sth). Better, as Rev., stood by. See on Acts 4:1; and compare Luke 2:9.

Prison (oijkh>mati). Not the prison, but the cell where Peter was confined. So, rightly, Rev.

8. Garment (iJma>tion). The outer garment, or mantle. See on Matthew 5:40.

10. Ward (fulakh). Better, watch: the soldiers on guard. Explanations of the first and second watch differ, some assuming that the first was the single soldier on guard at
the door of Peter's cell, and the second, another soldier at the gate leading into the street. Others, that two soldiers were at each of these posts, the two in Peter's cell
not being included in the four who made up the watch.

12. When he had considered (sunidw>n). The verb strictly means to see together, or at the same time. Hence, to see in one view, to take in at a glance. Peter's mental
condition is described by two expressions: First, he came to himself (ver. 12), or, lit., when he had become present in himself; denoting his awaking from the dazed
condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see ver. 9). Secondly, when he had become aware
(sunisw>n); denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of
su>n, together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison,
which, however, has already been noted in ver. 11. While it may include this, it refers also to all the circumstances of the case present at that moment. He had been
freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all,
he went to the house of Mary. 19

13. Door of the gate. The small outside door, forming the entrance from the street, and opening into the pulw>n, or doorway, the passage from the street into the court.
Others explain it as the wicket, a small door in the larger one, which is less probable.

A damsel (paidi>skh). Or maid. The word was used of a young female slave, as well as of a young girl or maiden generally. The narrative implies that she was more
than a mere menial, if a servant at all. Her prompt recognition of Peter's voice, and her joyful haste, as well as the record of her name, indicate that she was one of the
disciples gathered for prayer.

Rhoda. Rose. The Jews frequently gave their female children the names of plants and flowers: as Susannah (lily); Esther (myrtle); Tamar (palm-tree). "God, who leaves
in oblivion names of mighty conquerors, treasures up that of a poor girl, for his church in all ages" (Quesnel).

14. She knew. Or recognized.

15. Constantly affirmed (dii`scuri>zeto). Better, confidently affirmed; constant is used in its older sense of consistent. The verb contains two ideas: strong assertion
(ijscu>v), and holding to the assertion through all contradiction (dia>); hence, she strongly and consistently asserted.

Angel. Guardian angel, according to the popular belief among the Jews that every individual has his guardian angel, who may, on occasion, assume a visible appearance
resembling that of the person whose destiny is committed to him.

17. Beckoning (katasei>sav). Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See Acts 21:40;
26:1.
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19. Examined (ajnakri>nav). See on Luke 23:14; and compare Acts 4:9.
resembling that of the person whose destiny is committed to him.

17. Beckoning (katasei>sav). Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See Acts 21:40;
26:1.

19. Examined (ajnakri>nav). See on Luke 23:14; and compare Acts 4:9.

Put to death (ajpacqh~nai). Lit., led away; i.e., to execution. A technical phrase like the Latin ducere. Compare Matthew 27:31.

Abode (die>triben). Originally, to rub away, or consume; hence, of time, to spend.

20. Highly displeased (qumomacw~n). Originally, to fight desperately: but as there is no record of any war of Herod with the Tyrians and Sidonians, the word is to be
taken in the sense of the A.V. Only here in New Testament.

Chamberlain (to). Lit., the one over the bedchamber.

21. Set (takth|~). Appointed. Only here in New Testament. What the festival was, is uncertain. According to some, it was in honor of the emperor's safe return from
Britain. Others think it was to celebrate the birthday of Claudius; others that it was the festival of the Quinquennalia, observed in honor of Augustus, and dating from the
taking of Alexandria, when the month Sextilis received the name of the Emperor - August.

Arrayed (ejndusa>menov). More literally, having arrayed himself.

Royal apparel. Josephus says he was clothed in a robe entirely made of silver.

Throne. See on Acts 7:5. The elevated seat or throne-like box in the theater, set apart for the king, from which he might look at the games or address the assembly.

Made an oration (ejdhmhgo>rei). Only here in New Testament. The word is used especially of a popular harangue (dh~mov, the commons). "At Jerusalem Agrippa
enacted the Jew, with solemn gait and tragic countenance, amidst general acclamation; but at Caesarea he allowed the more genial part of a Greek to be imposed on
him. It was at a festival in this Hellenic capital, after an harangue he had addressed to the populace, that they shouted, "It is the voice of a God and not of a
man" (Merivale, "History of the Romans under the Empire").

22. The people (dh~mov). The assembled people.

A God. As most of the assembly were heathen, the word does not refer to the Supreme Being, but is to be taken in the pagan sense - a God.

23. An angel of the Lord smote him. An interesting parallel is furnished by the story of Alp Arslan, a Turkish prince of the eleventh century. "The Turkish prince
bequeathed a dying admonition to the pride of kings. 'In my youth,' said Alp Arslan, 'I was advised by a sage to humble myself before God; to distrust my own
strength; and never to despise the most contemptible foe. I have neglected these lessons, and my neglect has been deservedly punished. Yesterday, as from an
eminence, I beheld the numbers, the discipline, and the spirit of my armies; the earth seemed to tremble under my feet, and I said in my heart, surely thou art the king of
the world, the greatest and most invincible of warriors. These armies are no longer mine; and, in the confidence of my personal strength, I now fall by the hand of an
assassin'" (Gibbon, "Decline and Fall").

Eaten of worms (skwlhko>brwtov). Only here in New Testament. Of Pheretima, queen of Cyrene, distinguished for her cruelties, Herodotus says: "Nor did Pheretima
herself end her days happily. For on her return to Egypt from Libya, directly after taking vengeance on the people of Barca, she was overtaken by a most horrid death.
Her body swarmed with worms, which ate her flesh while she was still alive" (4, 205). The term, as applied to disease in the human body, does not occur in any of the
medical writers extant. Theophrastus, however, uses it of a disease in plants. The word skw>lhx is used by medical writers of intestinal worms. Compare the account of
the death of Antiochus Epiphanes, the great persecutor of the Jews. "So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and
pain, his flesh fell away, and the filthiness of his smell was noisome to all his army" (2 Macc. ix. 9). Sylla, the Roman dictator, is also said to have suffered from a similar
disease.

Gave up the ghost. See on Acts 5:5.

CHAPTER 13

1. Prophets. See on Luke 7:26.

Lucius of Cyrene. Attempts have been made to identify him with Luke the evangelist; but the name Lucas is an abbreviation of Lucanus, and not of Lucius. It is worth
noting, however, that, according to Herodotus (iii., 131), the physicians of Cyrene had the reputation of being the second best in Greece, those of Crotona being the
best; and that Galen the physician says that Lucius was before him a distinguished physician in Tarsus of Cilicia. From this it has been conjectured that Luke was born
and instructed in medicine in Cyrene, and left that place for Tarsus, where he made Paul's acquaintance, and was, perhaps, converted by him (Dr. Howard Crosby,
"The New Testament, Old and New Version"). But, apart from the form of the name (see above), the mention of the evangelist's name here is not in accord with his
usual practice, since he nowhere mentions his own name, either in the Gospel or in the Acts; and if the present passage were an exception, we should have expected to
find his name last in the list of the worthies of Antioch. Of the five here named, four are known to be Jews; and therefore, probably, Lucius was also a Jew from
Cyrene, where Jews are known to have abounded. Luke the evangelist, on the contrary, was a Gentile. Nothing certain can be inferred from Romans 16:21 where
Lucius is enumerated by Paul among his kinsmen. If suggenei~v, kinsmen, means here, as is claimed by some, countrymen, it would prove Lucius to be a Jew; but the
word is commonly used of relatives in the New Testament. In Romans 9:3 Paul applies the term to his fellow-countrymen, "my brethren, my kinsmen according to the
flesh, who are Israelites."

Which had been brought up with (su>ntrofov). Some render foster-brother, as Rev.; others, comrade. The word has both meanings.

2. Ministered (leitourgou>ntwn). See on the kindred noun ministration, Luke 1:23. This noun has passed through the following meanings: 1. A civil service, especially in
the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen
(see Hebrews 8:6; 9:21). 4. The eucharistic services. 5. Set forms of divine worship (Lightfoot, "On Philippians," ii., 17). Here, of the performance of Christian
worship. Our word liturgy is derived from it.

Separate. The Greek adds dh>, now, which is not rendered by A.V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose,
and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20.
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4. Sailed. On Luke's use of words for sailing, see Introduction.
worship. Our word liturgy is derived from it.

Separate. The Greek adds dh>, now, which is not rendered by A.V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose,
and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20.

4. Sailed. On Luke's use of words for sailing, see Introduction.

5. Synagogues. The plural implies that the Jews were numerous in Salamis. Augustus, according to Josephus, made Herod the Great a present of half the revenue of the
copper mines of Cyprus, so that numerous Jewish families would be settled in the island. In the reign of Trajan, upon the breaking out of a Jewish insurrection, the
whole island fell into the hands of the Jews, and became a rallying-point for the revolt. It is said that two hundred and forty thousand of the native population were
sacrificed to the fury of the insurgents. When the rebellion was extinguished, the Jews were forbidden thenceforth, on pain of death, to set foot on the island.

Minister (uJphre>thn). Better, as Rev., attendant. See on Matthew 5:25.

6. Sorcerer (ma>gon). That the man was an impostor is told us in the next word, but not in this term. It is the word used of the wise men who came to the Savior's
cradle. See Matthew 2:1, 7, 16. Elymas was a magian; of what kind is shown by false prophet. See on Matthew 2:1.

Bar-Jesus. Son of Jesus or Joshua.

7. The deputy (ajnqupa>tw|). Better, Rev., proconsul. See Introduction to Luke, on Luke's accuracy in designating public officers.

Sergius Paulus. Di Cesnola relates the discovery at Soli, which, next to Salamis, was the most important city in the island, of a slab with a Greek inscription containing
the name of Paulus, proconsul.

Prudent (sunetw|~). Better, as Rev., a man of understanding. See on Matthew 11:25.

8. Elymas. An Arabic word, meaning the wise, and equivalent to Magus. See on ver. 6.

Withstood. "The position of soothsayer to a Roman proconsul, even though it could only last a year, was too distinguished and too lucrative to abandon without a
struggle" (Farrar, "Life and Work of Paul").

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

Set his eyes on him. See on Luke 4:20.

10. Mischief (rJa|diourgi>av). Only here in New Testament. Originally, ease or facility in doing; hence readiness in turning the hand to anything, bad or good; and so
recklessness, unscrupulousness, wickedness. A kindred word (rJa|diou>rghma, lewdness, Rev., villainy) occurs at Acts 18:14.

Right ways. Or straight, possibly with an allusion to Elymas' crooked ways.

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

12. Astonished (ejkplhsso>menov). See on Matthew 7:28.

13. Loosed (ajnacqe>ntev). See on Luke 8:22.

Paul and his company (oiJ peri). Lit., those around Paul. In later writers, used to denote the principal person alone, as John 11:19 came to Mary and Martha; where
the Greek literally reads, came to the women around Mary and Martha. Paul, and not Barnabas, now appears as the principal person.

15. Exhortation. See on Acts 9:31.

16. Beckoning. See on Acts 12:17.

Men of Israel. See on Acts 3:12.

17. People (laou~). Restricted in the Acts to the people of Israel.

18. Suffered he their manners (ejtropofo>rhsen). From pro>pov, fashion or manner, and fore>w, to bear or suffer. The preferable reading, however, is
ejtrofofo>rhsen; from trofo>v, a nurse; and the figure is explained by, and probably was drawn from, Deuteronomy 1:31. The American revisers properly insist on the
rendering, as a nursing-father bare he them.

19. Divided by lot (kateklhrono>mhsen). The A.V. gives the literal rendering. The Rev., gave them their land for an inheritance, is correct, so far as the meaning
inheritance is concerned (see on 1 Peter 1:4), but does not give the sense of distribution which is contained in the word.

24. Before his coming (propou th~v eijso>dou aujtou~). Lit., before the face of his entrance. A Hebrew form of expression.

25. Think ye (uJponoei~te). Originally, to think secretly: hence to suspect, conjecture.

26. To you. The best texts read to us.

33. Hath fulfilled
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34. The sure mercies (ta). Lit., the holy things, the sure. Rev., the holy and sure blessings.
25. Think ye (uJponoei~te). Originally, to think secretly: hence to suspect, conjecture.

26. To you. The best texts read to us.

33. Hath fulfilled (ejkpeplh>rwke). Completely fulfilled; force of ejk, out and out.

34. The sure mercies (ta). Lit., the holy things, the sure. Rev., the holy and sure blessings.

35. Suffer (dw>seiv). Lit., give.

36. Was laid unto (prosete>qh). Lit., was added unto. Compare Acts 2:47; 5:14.

41. Perish (ajfani>sqhte). Lit., vanish.

Declare (ejkdihgh~tai). Only here and Acts 15:3. See on shew, Luke 8:39. The word is a very strong expression for the fullest and clearest declaration: declare
throughout.

42. Next (metaxu). The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by ver. 44;
and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek.

43. Religious (sebome>nwn). Lit., worshipping. Compare ver. 50 and Acts 16:14.

Proselytes (proshlu>twn). Originally, one who arrives at a place; a stranger; thence of one who comes over to another faith.

45. Envy (zh>lou). Rev., jealousy. See on James 3:14.

46. Put (ajpwqei~sqe). Not strong enough. Better, as Rev., thrust, denoting violent rejection.

Lo (ijdou). Marking a crisis.

50. Honorable (eujsch>monav). See on Mark 15:43. Women of rank, or, as Rev., of honorable state.

Coasts (oJri>wn). Not a good rendering, because it implies merely a sea-coast; whereas the word is a general one for boundaries.

51. Shook off. See on Matthew 10:14.

Dust. See on Luke 10:11.

CHAPTER 14

3. Long (iJkano). See on Luke 7:6.

Abode. See on Acts 12:19.

In the Lord. Lit., upon (ejpi>) the Lord: in reliance on him.

5. Assault (oJrmh). Too strong, as is also the Rev., onset. In case an actual assault had been made, it would have been absurd for Luke to tell us that "they were ware
of it." It is rather the purpose and intention of assault beginning to assume the character of a movement. See on James 3:4.

To stone. Paul says he was stoned once (2 Corinthians 11:25). This took place at Lystra (see ver. 19).

6. Were ware (sunido>ntev). Rev., became aware. See on considered, Acts 12:12.

7. They preached the gospel (h=san eujaggelizo>menoi). The finite verb with the participle, denoting continuance. They prolonged their preaching for some time.

8. Impotent (ajdu>natov). The almost universal meaning of the word in the New Testament is impossible (see Matthew 19:26; Hebrews 6:4 etc.). The sense of weak
or impotent occurs only here and Romans 15:1.

9. Heard (h]koue). The force of the imperfect should be given here. He was hearing while Paul preached.

10. Upright (ojrqo>v). Only here and Hebrews 12:13. Compare made straight, Luke 13:13 and see note there.

Leaped (h[lato). Better, as Rev., leaped up. Note the aorist tense, indicating a single act, while the imperfect, walked, denotes continuous action.

11. In the speech of Lycaonia. The apostles had been conversing with them in Greek. The fact that the people now spoke in their native tongue explains why Paul and
Barnabas did not interfere until they saw the preparations for sacrifice. They did not understand what was being said by the people about their divine character. It was
natural that the surprise of the Lystrans should express itself in their own language rather than in a foreign tongue.

In the likeness of men (oJmoiwqe>ntev ajnqrw>poiv). Lit., having become like to men. A remnant of the earlier pagan belief that the gods visited the earth in human
form. Homer, for example, is full of such incidents. Thus, when Ulysses lands upon his native shore, Pallas meets him

"in the shape

Of a young shepherd delicately formed,

As are the sons of kings. A mantle lay

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Shone in their sandals; in her hands she bore
Of a young shepherd delicately formed,

As are the sons of kings. A mantle lay

Upon her shoulder in rich folds; her feet

Shone in their sandals; in her hands she bore

A javelin."

Odyssey, xiii., 485 sq.

Again, one rebukes a suitor for maltreating Ulysses:

"Madman! what if he

Came down from heaven and were a God! The gods

Put on the form of strangers from afar,

And walk our towns in many different shapes,

To mark the good and evil deeds of men."

Odyssey, xvii., 485 sq.

12. Barnabas Jupiter, and Paul Mercury. The Greek names of these deities were Zeus and Hermes. As the herald of the gods, Mercury is the God of skill in the use of
speech and of eloquence in general, for the heralds are the public speakers in the assemblies and on other occasions. Hence he is sent on messages where persuasion
or argument are required, as to Calypso to secure the release of Ulysses from Ogygia ("Odyssey," i., 84); and to Priam to warn him of danger and to escort him to the
Grecian fleet ("Iliad," xxiv., 390). Horace addresses him as the "eloquent" grandson of Atlas, who artfully formed by oratory the savage manners of a primitive race
("Odes," i., 10). Hence the tongues of sacrificial animals were offered to him. As the God of ready and artful speech, his office naturally extended to business
negotiations. He was the God of prudence and skill in all the relations of social intercourse, and the patron of business and gain. A merchant-guild at Rome was
established under his protection. And as, from its nature, commerce is prone to degenerate into fraud, so he appears as the God of thievery, exhibiting cunning, fraud,
and perjury. 20 "He represents, so to speak, the utilitarian side of the human mind.... In the limitation of his faculties and powers, in the low standard of his moral habits,
in the abundant activity of his appetites, in his indifference, his ease, his good nature, in the full-blown exhibition of what Christian theology would call conformity to the
world, he is, as strictly as the nature of the case admits, a product of the invention of man. He is the God of intercourse on earth" (Gladstone, "Homer and the Homeric
Age").

The chief speaker (oJ hJgou>menov tou~ lo>gou). Lit., the leader in discourse. Barnabas was called Jupiter, possibly because his personal appearance was more
imposing than Paul's (see 2 Corinthians 10:1, 10), and also because Jupiter and Mercury were commonly represented as companions in their visits to earth. 21

13. Of Jupiter (tou~ Dio). Properly, the Jupiter, the tutelary deity of Lystra. It is unnecessary to supply temple, as Rev. The God himself was regarded as present in his
temple.

The gates (pulw~nav). What gates are intended is uncertain. Some say, the city gates; others, the temple gates; and others, the doors of the house in which Paul and
Barnabas were residing. See on Acts 12:13.

14. Ran in (eijseph>dhsan). A feeble translation, even if this reading is retained. The verb means to leap or spring. The best texts read ejxeph>dhsan, sprang forth,
probably from the gate of their house, or from the city gate, if the sacrifice was prepared in front of it.

Crying out (kra>zontev). Inarticulate shouts to attract attention.

15. Of like passions (oJmoiopaqei~v). Only here and James 5:17 on which see note. Better, of like nature.

Turn (ejpistre>fein). Compare 1 Thessalonians 1:9 where the same verb is used.

16. Times (geneai~v). More correctly, generations, as Rev.

17. Rains. Jupiter was Lord of the air. He dispensed the thunder and lightning, the rain and the hail, the rivers and tempests. "All signs and portents whatever, that
appear in the air, belong primarily to him, as does the genial sign of the rainbow" (Gladstone, "Homer and the Homeric Age"). The mention of rain is appropriate, as
there was a scarcity of water in Lycaonia.

Food. Mercury, as the God of merchandise, was also the dispenser of food.

"No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is
not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but
surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive
pomp which accompanied the bulls on which the people would afterward have made their common banquet" (Farrar, "Life and Work of Paul"). For the coincidences
between this discourse and other utterances of Paul, compare ver. 15, and 1 Thessalonians 1:9; ver. 16, and Romans 3:25; Acts 17:30; ver. 17, and Romans 1:19, 20.

19. Stoned. See on ver. 5.

20. To Derbe. A journey of only a few hours.

21. Taught (maqhteu>santev). More correctly, made disciples of, as Rev. See on Matthew 13:52.

Many. See on Luke 7:6.
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22. Confirming. See on stablish, 1 Peter 5:10.

23. Ordained (ceirotonh>santev). Only here and 2 Corinthians 8:19. Rev., more correctly, appointed. The meaning ordain is later. See on Acts 10:41.
21. Taught (maqhteu>santev). More correctly, made disciples of, as Rev. See on Matthew 13:52.

Many. See on Luke 7:6.

22. Confirming. See on stablish, 1 Peter 5:10.

23. Ordained (ceirotonh>santev). Only here and 2 Corinthians 8:19. Rev., more correctly, appointed. The meaning ordain is later. See on Acts 10:41.

Elders (presbute>pouv). For the general superintendence of the church. The word is synonymous with ejpi>skopoi, overseers or bishops (see on visitation, 1 Peter
2:12). Those who are called elders, in speaking of Jewish communities, are called bishops, in speaking of Gentile communities. Hence the latter term prevails in Paul's
epistles.

Commended (pare>qento). See on set before, Luke 9:16; and commit, 1 Peter 4:19.

27. With them (met' aujtw~n). In connection with them; assisting them.

And how (kai). Better, that. The and has an incressive and particularizing force: "and in particular, above all."

CHAPTER 15

1. Taught. Rather the imperfect, were teaching. They had not merely broached the error, but were inculcating it.

Manner (e]qei). Better, custom, as Rev.

2. Question (zhth>matov). Found only in the Acts, and alwaye of a question in dispute.

3. Being brought on their way (proprmfqe>ntev). Lit., having been sent forth; under escort as a mark of honor.

Declaring. See on Acts 13:41. In the various towns along their route.

4. Were received (propemfqe>ntev). The word implies a cordial welcome, which they were not altogether sure of receiving.

5. Arose. In the assembly.

Sect. See on heresies, 2 Peter 2:1.

7. The word of the gospel (togou tou~ eujaggeli>ou). This phrase occurs nowhere else; and eujagge>lion, gospel, is found only once more in Acts (Acts 20:24).

8. Which knoweth the heart (kardiognw>sthv). Only here and Acts 1:24.

10. Were able (ijscu>samen). See on Luke 14:30; 16:3.

12. Hearkened. The imperfect (h]kouon) denotes attention to a continued narrative.

Declaring (ejxhgoume>nwn). Better, as Rev., rehearsing. See on Luke 24:35.

What miracles, etc. Lit., how many (o[sa).

13. James. See Introduction to Catholic Epistles.

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

19. Trouble (parenoclei~n). Only here in New Testament. See on vexed, Luke 6:18.

20. Write (ejpistei~lai). Originally, to send to, as a message; hence, by letter. The kindred noun ejpistolh>, whence our epistle, means, originally, anything sent by a
messenger. Letter is a secondary meaning.

Pollutions (ajlisghma>twn). A word not found in classical Greek, and only here in the New Testament. The kindred verb ajlisgei~n, to pollute, occurs in the Septuagint,
Daniel 1:8; Malachi 1:7 and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (ver. 29); the flesh of idol sacrifices, of
which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See 1 Corinthians
10:25-28; and Exodus 34:15.

Fornication. In its literal sense. "The association of fornication with three things in themselves indifferent is to be explained from the then moral corruption of heathenism,
by which fornication, regarded from of old with indulgence, and even with favor, nay, practiced without shame even by philosophers, and surrounded by poets with all
the tinsel of lasciviousness, had become in public opinion a thing really indifferent" (Meyer). See Dollinger, "The Gentile and the Jew," ii., 237 sq.

Strangled. The flesh of animals killed in snares, and whose blood was not poured forth, was forbidden to the Israelites.

23. Greeting (cai>rein). The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (1:1). See
note there. It appears in the letter of Claudius Lysias (Acts 23:26).

24. Subverting (ajnaskeua>zontev). Only here in New Testament, and not found either in the Septuagint or in the Apocrypha. Originally, it means to pack up baggage,
and so to carry away; hence, to dismantle or disfurnish. So Thucydides (4, 116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it
(ajnaskeua>sav). From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down;
throwing them into confusion like a dismantled house.
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We gave no commandment (ouj diesteila>meqa). The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction,     to / 536
distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is,
then, "we gave no express injunction on the points which these Judaizers have raised."
and so to carry away; hence, to dismantle or disfurnish. So Thucydides (4, 116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it
(ajnaskeua>sav). From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down;
throwing them into confusion like a dismantled house.

We gave no commandment (ouj diesteila>meqa). The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to
distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is,
then, "we gave no express injunction on the points which these Judaizers have raised."

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

29. Blood. Because in the blood was the animal's life, and it was the blood that was consecrated to make atonement. See Genesis 9:6; Leviticus 17:10-14;
Deuteronomy 12:23, 24. The Gentiles had no scruples about eating blood; on the contrary, it was a special delicacy. Thus Homer:

"At the fire

Already lie the paunches of two goats,

Preparing for our evening meal, and both

Are filled with fat and blood. Whoever shows

himself the better man in this affray,

And conquers, he shall take the one of these

He chooses."

Odyssey, xviii., 44 sq.

The heathen were accustomed to drink blood mingled with wine at their sacrifices.

Farewell (e]rjrJwsqe). Lit., be strong, like the Latin valete. Compare the close of Claudius Lysias' letter to Festus (Acts 23:30).

31. Consolation. See on Acts 9:31.

32. Many words. Or, lit., much discourse; adding the spoken to the written consolation.

Exhorted. Or comforted. See on ver. 31. The latter agrees better with consolation there.

Confirmed. See on Acts 14:22.

36. Let us go again and visit (ejpistre>yantev dhmeqa). Lit., Having returned, let us now visit. The A.V. omits now. See on Acts 13:2.

In every city (katalin). Kata> has the force of city by city.

38. Him (tou~ton). Lit., that one. It marks him very strongly, and is an emphatic position at the end of the sentence.

Departed (ajposta>nta). Rev., withdrew. It furnishes the derivation of our word apostatize.

39. The contention was so sharp (ejge>neto paroxusmo). More correctly, there arose a sharp contention. Only here and Hebrews 10:24. Our word paroxysm is a
transcription of paroxusmo. An angry dispute is indicated.

Barnabas. The last mention of him in the Acts.

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

CHAPTER 16

3. To go forth (ejxelqei~n). The word is used of going forth as a missionary in Luke 9:6; 3 John 1:7.

5. Were established (ejstereou~nto). Rather, were strengthened. Another word is used for established. See Acts 14:22; 15:32, 41; 18:23. There is a difference,
moreover, between being strengthened and established. See 1 Peter verse 10.

6. Asia. See on Acts 2:9.

8. Passing by Mysia. Not avoiding, since they could not reach Troas without traversing it; but omitting it as a preaching-place.

Came down. From the highlands to the coast.

10. We sought. Note the introduction, for the first time here, of the first person, intimating the presence of the author with Paul.

Assuredly gathering (sumbiba>zontev). See on proving, Acts 9:22.

11. Came with a straight course (eujqudromh>samen). Lit., we ran a straight course. A nautical term for sailing before the wind.

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    Chief (prw>th).        Infobase
                    Some explain, the Media    Corp.
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A colony (kolwni>a). Roman towns were of two classes: municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some
Assuredly gathering (sumbiba>zontev). See on proving, Acts 9:22.

11. Came with a straight course (eujqudromh>samen). Lit., we ran a straight course. A nautical term for sailing before the wind.

12. Chief (prw>th). Some explain, the first city to which they came in Macedonia.

A colony (kolwni>a). Roman towns were of two classes: municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some
cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free
town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. "The municipal cities insensibly equaled the rank and
splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had
been received into, the bosom of Rome" (Gibbon, "Decline and Fall").

The colony was used for three different purposes in the course of Roman history: as a fortified outpost in a conquered country; as a means of providing for the poor of
Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided
mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus, or stranger. The colonial policy
abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his
establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added
his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving ally new citizens
at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme
cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveler
heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own
magistrates named Dumviri, who took pride in calling themselves by the Roman title of praetors (see on verse 20).

13. Out of the city (e]xw th~v po>lewv). The best texts read pu>lhv, the gate.

River. Probably the Gangas or Gangites.

Where prayer was wont to be made (ou+ ejnoni>zeto proseuch). The best texts read ejnomi>zomen proseuch, where we supposed there was a place of prayer. The
number of Jews in Philippi was small, since it was a military and not a mercantile city; consequently there was no synagogue, but only a proseucha, or praying-place, a
slight structure, and often open to the sky. It was outside the gate, for the sake of retirement, and near a stream, because of the ablutions connected with the worship.

14. Lydia. An adjective: the Lydian; but as Lydia was a common name among the Greeks and Romans, it does not follow that she was named from her native country.

A seller of purple. On purple, see note on Luke 16:19.

Thyatira. The district of Lydia, and the city of Thyatira in particular, were famous for purple dyes. So Homer:

"As when some Carian or Maeonian 22 dame

Tinges with purple the white ivory,

To form a trapping for the cheeks of steeds"

Iliad, iv., 141.

An inscription found in the ruins of Thyatira relates to the guild of dyers.

Heard (h]kouen). Imperfect, was hearing while we preached.

15. Constrained (parebia>sato). Only here and Luke 24:29 on which see note. The constraint was from ardent gratitude.

16. Damsel. See on Acts 12:13.

Spirit of divination (pneu~ma Pu>qwna). Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded Delphi. According to the legend, as
related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of
Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot (puqei~n) in the sun. Hence the name of
the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic
demon, and was also used of soothsayers who practiced ventriloquism, or speaking from the belly. The word ejggastri>muqov, ventriloquist, occurs in the Septuagint,
and is rendered having a familiar spirit (see Leviticus 19:31; 20:6,27; 1 Samuel 28:7, 8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo;
and Luke, in recording this case, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python-spirit,
presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi.

Soothsaying (manteuome>nh). Akin to mai>nomai, to rave, in allusion to the temporary madness which possessed the priestess or sibyl while under the influence of the
God. Compare Virgil's description of the Cumaean Sibyl:

"And as the word she spake

Within the door, all suddenly her visage and her hue

Were changed, and all her sleeked hair and gasping breath she drew,

And with the rage her wild heart swelled, and greater was she grown,

Nor mortal-voiced; for breath of God upon her heart was blown

As he drew nigher."

Aeneid, vil,(c)
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18. Grieved (diapomhqei). Not strong enough. Rather, worn out. Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the
continued demonstrations of the evil spirit which possessed her. Compare Acts 4:2.
Nor mortal-voiced; for breath of God upon her heart was blown

As he drew nigher."

Aeneid, vil, 45 sq.

18. Grieved (diapomhqei). Not strong enough. Rather, worn out. Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the
continued demonstrations of the evil spirit which possessed her. Compare Acts 4:2.

19. Was gone (ejxh~lqen). Went out with the evil spirit.

20. Magistrates (strathgoi~v). Their usual name was duumviri answering to the consuls of Rome; but they took pride in calling themselves strathgoi>, or praetors, as
being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city. See Introduction to Luke.

Jews. Who at this time were in special disgrace, having been lately banished from Rome by Claudius (see Acts 18:2). The Philippians do not appear to have recognized
the distinction between Christians and Jews.

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

22. Rent off their clothes (perirjrJh>xantev). Only here in New Testament. By the usual formula of command to the lictors: Go, lictors; strip off their garments; let them
be scourged!

To beat (rJabdi>zein). From rJa>bdov, a rod. Rev. properly adds, with rods.

23. Prison. See on ch. verse 21.

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

Stocks (xu>lon). Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross,
Acts 5:30; 10:39; Galatians 3:13; 1 Peter 2:24.

25. Prayed and sang praises (proseuco>menoi u[mnoun). Lit., praying, they sang hymns. The praying and the praise are not described as distinct acts. Their singing of
hymns was their prayer, probably Psalms.

27. Would have killed (e]mellen ajnairei~n). Rev., more correctly, was about to kill. Knowing that he must suffer death for the escape of his prisoners.

29. A light (fw~ta). Rev., more correctly, lights. Several lamps, in order to search everywhere.

Sprang in. See on ran in, Acts 14:14.

33. He took (paralabw). Strictly, "took them along with (para>) him:" to some other part of the prison.

Washed their stripes (e]lousen ajpo). Properly, "washed them from (ajpo>) their stripes." The verb lou>ein expresses the bathing of the entire body (Hebrews 10:23;
Acts 9:37; 2 Peter 2:22); while ni>ptein commonly means the washing of a part of the body (Matthew 6:17; Mark 8:3; John 13:5). The jailer bathed them; cleansing
them from the blood with which they were besprinkled from the stripes.

34. Brought (ajnagagw>n). Lit., "brought up (ajna>)." His house would seem to have been above the court of the prison where they were. See on took, verse 33.

Believing (pepisteukw). More correctly, having believed; assigning the reason for his joy: "in that he had believed."

35. Serjeants (rJabdou>couv). Lit., those who hold the rod. The Roman lictors. They were the attendants of the chief Roman magistrates.

"Ho, trumpets, sound a war-note!

Ho, lictors, clear the way!
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The knights will ride, in all their pride,

Along the streets today."
"Ho, trumpets, sound a war-note!

Ho, lictors, clear the way!

The knights will ride, in all their pride,

Along the streets today."

MACAULAY, Lays of Ancient Rome.

They preceded the magistrates one by one in a line. They had to inflict punishment on the condemned, especially; on Roman citizens. They also commanded the people
to pay proper respect to a passing magistrate, by uncovering, dismounting from horseback, and standing out of the way. The badge of their office was the fasces, an ax
bound up in a bundle of rods; but in the colonies they carried staves.

Those men. Contemptuous

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

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

CHAPTER 17

3. Opening and alleging. The latter word is rather propounding, or setting forth (paratiqe>menov). See on set before, Luke 9:16; and commit, 1 Peter 4:19. Bengel
remarks, "Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."

4. Consorted with (proseklhrw>qhsan). Only here in New Testament. More strictly, "were added or allotted to."

Chief women. The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her
natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better
than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected
to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother's name instead of on the father's.
Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are born out by the account of Paul's labors in
Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul's
special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his
colleagues as women who had labored with him in the Lord (Philippians 4:2, 3).

5. Of the baser sort (ajgorai>wn). From ajgora>, the market-place; hence loungers in the market-place; the rabble. Cicero calls them subrastrani, those who hung
round the rostra, or platform for speakers in the forum; and Plautus, subbasilicani, the loungers round the court-house or exchange. The word occurs only here and
Acts 19:38, on which see note.

Gathered a company (ojclopoih>santev). Rev., better, a crowd.. Only here in New Testament.

6. Rulers of the city (polita>rcav). Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica
was not a colony, but a free city (see on colony, Acts 16:12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates.
The word occurs only here and verse 8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The
arch is thought by antiquarians to have been standing in Paul's time.

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

9. Security (to). See on Luke 7:6. Bail, either personal or by a deposit of money. A law term. They engaged that the public peace should not be violated, and that the
authors of the disturbance should leave the city.

11. Searched. Or examined. See on Luke 23:14.

12. Honorable women. See on verse 4, and Mark 15:43.

13. They that conducted (kaqistw~ntev). Lit., brought to the spot. Note the different word employed, Acts 15:3 (see note there).

16. Was stirred (parwxu>neto). Better, as Rev., provoked. See on the kindred word contention (paroxusmo), Acts 15:39.

Saw (qewrou~nti). Better, beheld. See on Luke 10:18.

Wholly given to idolatry (katei>dwlon). Incorrect. The word, which occurs only here in the New Testament, and nowhere in classical Greek, means full of idols. It
applies to the city, not to the inhabitants. "We learn from Pliny that at the time of Nero, Athens contained over three thousand public statues, besides a countless
number of lesser images within the walls of private houses. Of this number the great majority were statues of gods, demi-gods, or heroes. In one street there stood
before every house a square pillar carrying upon it a bust of the God Hermes. Another street, named the Street of the Tripods, was lined with tripods, dedicated by
winners in the Greek national games, and carrying each one an inscription to a deity. Every gateway and porch carried its protecting God. Every street, every square,
nay, every purlieu, had its sanctuaries, and a Roman poet bitterly remarked that it was easier in Athens to find gods than men" (G. S. Davies, "St. Paul in Greece").

18. Epicureans. Disciples of Epicurus, and atheists. They acknowledged God in words, but denied his providence and superintendence over the world. According to
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them, the soul was material and annihilated at death. Pleasure was their chief good; and whatever higher sense their founder might have attached toPage    176 /his
                                                                                                                                                    this doctrine, 536
followers, in the apostle's day, were given to gross sensualism.
winners in the Greek national games, and carrying each one an inscription to a deity. Every gateway and porch carried its protecting God. Every street, every square,
nay, every purlieu, had its sanctuaries, and a Roman poet bitterly remarked that it was easier in Athens to find gods than men" (G. S. Davies, "St. Paul in Greece").

18. Epicureans. Disciples of Epicurus, and atheists. They acknowledged God in words, but denied his providence and superintendence over the world. According to
them, the soul was material and annihilated at death. Pleasure was their chief good; and whatever higher sense their founder might have attached to this doctrine, his
followers, in the apostle's day, were given to gross sensualism.

Stoics. Pantheists. God was the soul of the world, or the world was God. Everything was governed by fate, to which God himself was subject. They denied the
universal and perpetual immortality of the soul; some supposing that it was swallowed up in deity; others, that it survived only till the final conflagration; others, that
immortality was restricted to the wise and good. Virtue was its own reward, and vice its own punishment. Pleasure was no good, and pain no evil. The name Stoic was
derived from stoa, a porch. Zeno, the founder of the Stoic sect, held his school in the Stoa Paecile, or painted portico, so called because adorned with pictures by the
best masters.

Babbler (spermolo>gov). Lit., seed-picker: a bird which picks up seeds in the streets and markets; hence one who picks up and retails scraps of news. Trench
("Authorized Version of the New Testament") cites a parallel from Shakespeare:

"This fellow picks up wit as pigeons peas,

And utters it again when Jove doth please.

He is wit's peddler, and retails his wares

At wakes, and wassails, meetings, markets, fairs"

Love's Labor's Lost, v., 2

Setter-forth (kataggeleu). See on declare, verse 23. Compare 1 Peter 4:4,12.

Strange. Foreign.

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

20. Strange (xeni>zonta). A participle: surprising. Compare 1 Peter 4:4,12.

21. All the Athenians. No article. Lit., "Athenians, all of them." The Athenian people collectively.

Strangers which were there (oiJ ejpidhmou~ntev xe>noi). Rev., more correctly, the strangers sojourning there. See on 1 Peter 1:1.

Spent their time (eujkai>roun). The word means to have good opportunity; to have leisure: also, to devote one's leisure to something; to spend the time. Compare
Mark 6:31; 1 Corinthians 16:12.

Something new (ti kaino>teron). Lit., newer: newer than that which was then passing current as new. The comparative was regularly used by the Greeks in the question
what news? They contrasted what was new with what had been new up to the time of asking. The idiom vividly characterizes the state of the Athenian mind. Bengel
aptly says, "New things at once became of no account; newer things were being sought for." Their own orators and poets lashed them for this peculiarity. Aristophanes
styles Athens the city of the gapers ("Knights," 1262). Demades said that the crest of Athens ought to be a great tongue. Demosthenes asks them, "Is it all your care to
go about up and down the market, asking each other, 'Is there any news?'" In the speech of Cleon to the Athenians, given by Thucydides (iii., 38), he says: "No men
are better dupes, sooner deceived by novel notions, or slower to follow approved advice. You despise what is familiar, while you are worshippers of every new
extravagance. You are always hankering after an ideal state, but you do not give your minds even to what is straight before you. In a word, you are at the mercy of
your own ears."

22. I perceive (qewrw~). I regard you, in my careful observation of you. See on Luke 10:18.

Too superstitious (deisidaimoneste>rouv). This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of dei>dw, to
fear, and dai>mwn, a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a
charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to
reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the
sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word deisidaimoni>a occurs Acts 25:19
and in the sense of religion, though rendered in A.V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There
is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian
Diana. "Nor yet blasphemers of your goddess" (Acts 19:37).

23. As I passed by (dierco.menov). More strictly, "passing through (dia>)" your city, or your streets.

Beheld (ajnaqewrw~n). Only here and Hebrews 13:7. Rev:, much better, observed. The compound verb denotes a very attentive consideration (ajna>, up and down,
throughout).

Devotions (seba>smata). Wrong. It means the objects of their worship - temples, altars, statues, etc.

An altar (bwmo). Only here in New Testament, and the only case in which a heathen altar is alluded to. In all other cases qusiasth>rion is used, signifying an altar of the
true God. The Septuagint translators commonly observe this distinction, being, in this respect, more particular than the Hebrew scriptures themselves, which sometimes
interchange the word for the heathen altar and that for God's altar. See, especially, Joshua 22., where the altar reared by the Transjordanic tribes is called, bwmo, as
being no true
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                                                23, 26, 34); and the legitimate altar, qusiasth>rion (vv. 19, 28, 29).                               Page 177 / 536
To the unknown God (ajgnw>stw| Qew|~). The article is wanting. Render, as Rev., to an unknown God. The origin of these altars, of which there were several in
Athens, is a matter of conjecture. Hackett's remarks on this point are sensible, and are born out by the following words: "whom therefore," etc. "The most rational
An altar (bwmo). Only here in New Testament, and the only case in which a heathen altar is alluded to. In all other cases qusiasth>rion is used, signifying an altar of the
true God. The Septuagint translators commonly observe this distinction, being, in this respect, more particular than the Hebrew scriptures themselves, which sometimes
interchange the word for the heathen altar and that for God's altar. See, especially, Joshua 22., where the altar reared by the Transjordanic tribes is called, bwmo, as
being no true altar of God (vv. 10, 11, 16, 19, 23, 26, 34); and the legitimate altar, qusiasth>rion (vv. 19, 28, 29).

To the unknown God (ajgnw>stw| Qew|~). The article is wanting. Render, as Rev., to an unknown God. The origin of these altars, of which there were several in
Athens, is a matter of conjecture. Hackett's remarks on this point are sensible, and are born out by the following words: "whom therefore," etc. "The most rational
explanation is unquestionably that of those who suppose these altars to have had their origin in the felling of uncertainty, inherent, after all, in the minds of the heathen,
whether their acknowledgment of the superior posers was sufficiently full and comprehensive; in their distinct consciousness of the limitation and imperfection of their
religious views, and their consequent desire to avoid the anger of any still unacknowledged God who might be unknown to them. That no deity might punish them for
neglecting his worship, or remain to all the gods named or known among them, but, distrustful still lest they might not comprehend fully the extent of their subjection and
dependence, they erected them also to any other God or power that might exist, although as yet unrevealed to them.... Under these circumstances an allusion to one of
these altars by the apostle would be equivalent to his saying to the Athenians thus: 'You are correct in acknowledging a divine existence beyond any which the ordinary
rites of your worship recognize; there is such an existence. You are correct in confessing that this Being is unknown to you; you have no just conceptions of his nature
and perfections.'"

Ignorantly (ajgnoou~ntev). Rather, unconsciously: not knowing. There is a kind of play on the words unknown, knowing not. Ignorantly conveys more rebuke than Paul
intended.

Declare I (katagge>llw). Compare kataggeleu, setter-forth., in verse 18. Here, again, there is a play upon the words. Paul takes up their noun, setter-forth, and gives it
back to them as a verb. "You say I am a setter-forth of strange gods: I now set forth unto you (Rev.) the true God."

24. God. With the article: "the God."

The world (tosmon). Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the
ordered total of the heavenly bodies; the host of heaven (Deuteronomy 4:19; 17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs 17:6 and see note on James 3:6. In
the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Macc. vii. 9); the creator
or founder of the world (2 Maec. vii. 23); the great potentate of the world (2 Macc. xii. 15). In the New Testament: 1. In the classical and physical sense, the universe
(John 17:5; 21:25; Romans 1:20; Ephesians 1:4 etc.). 2. As the order of things of which man is the center (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21;
Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 3:6; Romans 3:19). Then, as sin has entered and
disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is
alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; 12:31; 15:18, 19; 1
Corinthians 1:21; 1 John 2:15 etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the
name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of
his race meant one God, anticipated the declaration of Paul in this passage ("Jewish Church," i., 25). Paul's statement strikes at the belief of the Epicureans, that the
world was made by "a fortuitous concourse of atoms," and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or
that the world itself was God.

Made with hands (ceiropoih>toiv). Probably pointing to the magnificent temples above and around him. Paul's epistles abound in architectural metaphors. He here
employs the very words of Stephen, in his address to the Sanhedrim; which he very probably heard. See Acts 7:48.

25. Is worshipped (qerapeu>etai). Incorrect. Rendel; as Rev., served. Luke often uses the word in the sense of to heal or cure; but this is its primary sense. See on
Luke verse 15. It refers to the clothing of the images of the gods in splendid garments, and bringing them costly gifts and offerings of food and drink.

As though he needed (prosdeo>menov). Properly, "needed anything in addition (pro>v) to what he already has."

26. Before appointed (protetagme>nouv). The Rev., properly, omits before, following the reading of the best texts, prostetagme>nouv, assigned.

Bounds (ojroqesi>av). Only here in New Testament. The word, in the singular, means the fixing of boundaries, and so is transferred to the fixed boundaries themselves.

27. Might feel after. See on handle, Luke 14:39. Compare Tennyson:

"I stretch lame hands of faith, and grope

And gather dust and chaff, and call

To what I feel is Lord of all."

In Memoriam, lv.

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

29. The Godhead (to). Lit., that which is divine.

Like to gold, etc. These words must have impressed his hearers profoundly, as they looked at the multitude of statues of divinities which surrounded them.

Graven (cara>gmati). Not a participle, as A.V., but a noun, in apposition with gold, silver, and stone: "a graving or carved work of art," etc.

30. Winked at (uJperidw). Only here in New Testament. Originally, to overlook; to suffer to pass unnoticed. So Rev., overtooked.

32. Resurrection. This word was the signal for a derisive outburst from the crowd.

Mocked (ejcleu>azon). From cleu>h, a jest. Only here in New Testament, though a compound, diacleua>zw, mock, occurs, according to the best texts, at Acts 2:13.
The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision.

In this remarkable
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                                                Corp.his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing
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piety toward their gods; his wisdom and readiness in the use of the inscription "to the unknown God," and in citing their own poets; his meeting the radical errors of
every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race;
his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and
Mocked (ejcleu>azon). From cleu>h, a jest. Only here in New Testament, though a compound, diacleua>zw, mock, occurs, according to the best texts, at Acts 2:13.
The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision.

In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their
piety toward their gods; his wisdom and readiness in the use of the inscription "to the unknown God," and in citing their own poets; his meeting the radical errors of
every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race;
his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and
the rapid but powerful and assured movement of the thought.

34. Clave. See on Luke 10:11; 15:15; Acts 5:13.

The Areopagite. One of the judges of the court of Areopagus. Of this court Curtius remarks: "Here, instead of a single judge, a college of twelve men of proved
integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient
institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all
subsequent legislators" ("History of Greece," i., 307).

CHAPTER 18

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

2. Lately (prosfa>twv). Only here in New Testament, though the kindred adjective, rendered new, is found in Hebrews 10:20. It is derived from fe>nw, to slay, and
the adjective means, originally, lately slain; thence, fresh, new, recent. It is quite common in medical writings in this sense.

3. Of the same craft (oJmo>tecnon) It was a Rabbinical principle that whoever does not teach his son a trade is as if he brought him up to be a robber. All the
Rabbinical authorities in Christ's time, and later; were working at some trade. Hillel, Paul's teacher, was a wood-cutter, and his rival, Shammai, a carpenter. It is
recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to
the academy.

Tent-makers (skhnopoioi). Not weavers of the goat's-hair cloth of which tents were made, which could easily be procured at every large town in the Levant, but
makers of tents used by shepherds and travelers. It was a trade lightly esteemed and poorly paid.

5. Was pressed in the spirit (sunei>ceto tw|~ pneu>mati). Instead of spirit the best texts read lo>gw|, by the word. On pressed or constrained, see note on taken, Luke
4:38. The meaning is, Paul was engrossed by the word. He was relieved of anxiety by the arrival of his friends, and stimulated to greater activity in the work of
preaching the word.

6. Opposed themselves (ajntitassome>nwn). Implying an organized or concerted resistance. See on resisteth, 1 Peter 5:5.

12. Gallio. Brother of the philosopher Seneca (Nero's tutor), and uncle of the poet Lucan, the author of the "Pharsalia." Seneca speaks of him as amiable and greatly
beloved.

Deputy. See on Acts 13:7. The verb, to be deputy, occurs only here.

Judgment-seat. See on Acts 7:5.

14. Lewdness (rJa|diou>rghma). See on mischief, Acts 13:10. Rev., villainy.

15. Question. The best texts read the plural, guests. See on Acts 15:2.

Judge. In the Greek the position of the word is emphatic, at the beginning of the sentence: "Judge of these matters I am not minded to be."

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

18. Took his leave (ajpotaza>menov). See on Luke 9:61; Mark 6:46.

Priscilla and Aquila. They are named in the same order, Romans 16:3; 2 Timothy 4:19.

Having shorn his head. Referring to Paul, and not to Aquila.

He had a vow. A private vow, such as was often assumed by the Jews in consequence of some mercy received or of some deliverance from danger. Not the Nazarite
vow, though similar in its obligations; for, in the case of that vow, the cutting of the hair, which marked the close of the period of obligation, could take place only in
Jerusalem.

21. I must by all means keep this feast that cometh in Jerusalem. The best texts omit.

24. Eloquent (lo>giov). Only here in New Testament. The word is used in Greek literature in several senses. As lo>gov means either reason or speech, so this
derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for
example, says that the Heliopolitans are the most learned in history (logiw>tatoi) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as
the God of speech and eloquence. 3. Of a learned; person generally. There seems hardly sufficient reason for changing the rendering of the A.V. (Rev., learned),
especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some
of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 2:4; 2 Corinthians 10:10.

25. Instructed. See on Luke 1:4.

Fervent (ze>wn). Fervent, which is formed from the participle of the Latin ferveo, to boil or ferment, is an exact translation of this word, which means to seethe or
bubble, and is therefore used figuratively of mental states and emotions. See on leaven, Matthew 13:33.
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Diligently (ajkribw~v). Rather, accurately; so far as his knowledge went. The limitation is given by the words following: knowing only the baptism of John. See on Luke
1:3; and compare the kindred verb, inquired diligently, Matthew 2:7 where Rev. renders learned carefully/y.
25. Instructed. See on Luke 1:4.

Fervent (ze>wn). Fervent, which is formed from the participle of the Latin ferveo, to boil or ferment, is an exact translation of this word, which means to seethe or
bubble, and is therefore used figuratively of mental states and emotions. See on leaven, Matthew 13:33.

Diligently (ajkribw~v). Rather, accurately; so far as his knowledge went. The limitation is given by the words following: knowing only the baptism of John. See on Luke
1:3; and compare the kindred verb, inquired diligently, Matthew 2:7 where Rev. renders learned carefully/y.

26. More perfectly (ajkribe>steron). The comparative of the same word. More accurately.

27. Exhorting (protreya>menoi). Originally, to turn forward, as in flight. Hence, to impel or urge. The word may apply either to the disciples at Corinth, in which case
we must render as A.V., or to Apollos himself, as Rev., encouraged him. I prefer the former. Hackett very sensibly remarks that Apollos did not need encouragement,
as he was disposed to go.

Helped (suneba>leto). The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them.
On different senses of the word, see notes on Luke 2:19; 14:31; and compare Acts 4:15; 27:18; 28:27; 20:14.

Through grace. Grace has the article, the special grace of God imparted. Expositors differ as to the connection; some joining through grace with them which had
believed, insisting on the Greek order of the words; and others with helped, referring to grace conferred on Apollos. I prefer the latter, principally for the reason urged
by Meyer, that "the design of the text is to characterize Apollos and his work, and not those who believed."

28. Mightily (eujto>nwv). See on Luke 23:10.

Convinced (diakathle>gceto). Only here in New Testament. See on tell him his fault, Matthew 18:15. The compound here is a very strong expression for thorough
confutation. Confute (Rev.) is better than convince. Note the prepositions. He confuted them thoroughly (dia>), against (kata>) all their arguments.

CHAPTER 19

1. Upper coasts (tarh). Coasts is a bad rendering. Better, as Rev., "the upper country;" lit., parts or districts. The reference is to districts like Galatia and Phrygia, lying
up from the sea-coast and farther inland than Ephesus. Hence the expedition of Cyrus from the sea-coast toward Central Asia was called Anabasis, a going-up.

Certain disciples. Disciples of John the Baptist, who, like Apollos, had been instructed and baptized by the followers of the Baptist, and had joined the fellowship of the
Christians. Some have thought that they had been instructed by Apollos himself; but there is no sufficient evidence of this. "There they were, a small and distinct
community about twelve in number, still preparing, after the manner of the Baptist, for the coming of the Lord. Something there was which drew the attention of the
apostle immediately on his arrival. They lacked, apparently, some of the tokens of the higher life that pervaded the nascent church; they were devout, rigorous, austere,
but were wanting in the joy, the radiancy, the enthusiasm which were conspicuous in others" (Plumptre, "St. Paul in Asia Minor").

2. Have ye received the Holy Ghost since ye believed? The two verbs are in the aorist tense, and therefore denote instantaneous acts. The A.V. therefore gives an
entirely wrong idea, as there is no question about what happened after believing; but the question relates to what occurred when they believed. Hence Rev., rightly, Did
ye receive the Holy Ghost when ye believed?

We have not heard. Also the aorist. We did not hear; referring back to the time of their beginning.

Whether there be any Holy Ghost. But, as Bengel observes, "They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost."
The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word e]stin,
there be, is to be taken in the sense of be present, or be given, as in John 7:39 where it is said, "The Holy Ghost was not yet (ou]pw h+n)," and where the translators
rightly render, "was not yet given."

3. Unto what (eijv ti>). Rev., more correctly, into. See on Matthew 28:19.

John. The last mention of John the Baptist in the New Testament. "Here, at last, he wholly gives place to Christ" (Bengel).

10. Asia. See on Acts 2:9.

11. Special (ouj tasav). A peculiar expression. Lit., not usual or common, such as one might fall in with frequently.

12. Body (crwto). Properly, the surface of the body, the skin; but, in medical language, of the body.

Handkerchiefs (souda>ria). See on Luke 19:20.

Aprons (simiki>nqia). Only here in New Testament. A Latin word, semicinctia. Lit., something passing half-way round the body: an apron or waistband. Perhaps
garments worn by Paul when engaged at his trade.

13. Vagabond (periercome>nwn). Lit., going about. Rev., strolling.

Exorcists (ejxorkistw~n). Only here in New Testament. The kindred verb, adjure, occurs Matthew 26:63 and means, originally, to administer an oath. These Jewish
exorcists pretended to the power of casting out evil spirits by magical arts derived from Solomon.

14. Did (poiou~ntev). The participle denotes a practice.

15. I know - I know (ginw>skw - ejpi>stamai). There is a purpose in using two different words to denote the demon's recognition of the Divine Master and of the
human agent, though it is not easy to convey the difference in a translation. It is the difference between an instinctive perception or recognition of a supreme power and
the more intimate knowledge of a human agent. A divine mystery would invest Jesus, which the demon would feel, though he could not penetrate it. His knowledge of a
man would be greater, in his own estimation at least. The difference may be given roughly, thus: "Jesus I recognize, and Paul I am acquainted with."

Overcame them (katakurieu>sav). The best texts read both of them, which would imply that only two of the seven were concerned in the exorcism. Rev, better,
mastered, thus giving the force of ku>riov, master, in the composition of the verb.
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16. Prevailed against (i]scuse). See on Luke 14:30; 16:3.
man would be greater, in his own estimation at least. The difference may be given roughly, thus: "Jesus I recognize, and Paul I am acquainted with."

Overcame them (katakurieu>sav). The best texts read both of them, which would imply that only two of the seven were concerned in the exorcism. Rev, better,
mastered, thus giving the force of ku>riov, master, in the composition of the verb.

16. Prevailed against (i]scuse). See on Luke 14:30; 16:3.

17. Was known (ejge>neto gnwsto). More correctly, became known.

18. Confessed and shewed (ejxomologou>menoi kaillontev). The two words denote the fullest and most open confession. They openly (ejx) confessed, and declared
thoroughly (ajna>, from top to bottom) their deeds. See on Matthew 3:6.

19. Curious arts (taerga). The word means, literally, overwrought, elaborate, and hence recondite or curious, as magical practices. Only here and 1 Timothy 5:13 in its
original sense of those who busy themselves excessively (peri>): busybodies. The article indicates the practices referred to in the context.

Books. Containing magical formulas. Heathen writers often allude to the Ephesian letters. These were symbols, or magical sentences written on slips of parchment, and
carried about as amulets. Sometimes they were engraved on seals.

Burned (kate>kaion). Burned them up (kata>). The imperfect is graphic, describing them as throwing book after book on the pile.

Counted (sunyh>fisan). Only here in New Testament. See on Luke 14:28. The preposition su>n, together, in the compound verb, indicates the reckoning up of the
sum-total.

Fifty thousand pieces of silver. If reckoned in Jewish money, about thirty-five thousand dollars; if in Greek drachmae, as is more probable, about nine thousand three
hundred dollars.

23. The way. See on Acts 9:2.

24. Silversmith (ajrguroko>pov). Lit., a silver-beater.

Shrines. Small models of the temple of Diana, containing an image of the goddess. They were purchased by pilgrims to the temple, just as rosaries and images of the
virgin are bought by pilgrims to Lourdes, or bronze models of Trajan's column or of the Colonne Vendome by tourists to Rome or Paris. 24

Craftsmen (tecni>taiv). In the next verse he mentions the workmen (ejrga>tav), the two words denoting, respectively, the artisans, who performed the more delicate
work, and the laborers, who did the rougher work.

25. Wealth (eujpori>a). See on ability, Acts 11:29. Lit., welfare. Wealth is used by the A.V. in the older and more general sense of weal, or well-being generally.
Compare the Litany of the English Church: "In all time of our tribulation, in all time of our wealth."

27. Craft (me>rov). Lit., part or department of trade.

To be set at nought (eijv ajpelegmo). Lit., to come into refutation or exposure; hence, disrepute, as Rev. Compare Acts 18:28 and see note there. 'Apelegmo>v,
refutation, occurs only here in New Testament.

Diana. Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend,
was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and
spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women,
but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers
were vowed to chastity.

The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character; and of the attributes of the Lydian Cybele, the great mother of the gods. Her
worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek
immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing, powers of nature,
and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club.
This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen
down from heaven (ver. 35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin
priestesses and a number of slaves, the lowest of whom were known as neocori, or temple-sweepers (ver. 35). "Many a time must Paul have heard from the Jewish
quarter the piercing shrillness of their flutes, and the harsh jangling of testable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken
torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest
debaucheries" (Farrar, "Life and Work of Paul").

Magnificence. See on 2 Peter 1:16.

28. Cried out (e]krazon). The imperfect is graphic; they continued crying. This reiteration was a characteristic of the oriental orgiastic rites.

29. The theater. The site of which can still be traced. It is said to have been capable of seating fifty-six thousand persons.

Having seized (sunarpa>santev). Lit., "having seized along with (su>n):" carried them along with the rush.

Companions in travel (sunekdh>mouv). Only here and 2 Corinthians 8:19. The word is compounded of su>n, along with, ejk, forth, and dh~mov, country or land, and
means, therefore, one who has gone forth with another from his country.

31. Of the chief officers of Asia (tw~n 'Asiarcw~n). The Asiarchs. These were persons chosen from the province of Asia, on account of their influence and wealth, to
preside at the public games and to defray their expenses.

33. They drew (proebi>basan). More correctly, urged forward. See on before instructed, Matthew 14:8.

34. With one(c)voice
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more terrific.

35. The town-clerk. Or recorder, who had charge of the city-archives, and whose duty it was to draw up official decrees and present them to assemblies of the people.
preside at the public games and to defray their expenses.

33. They drew (proebi>basan). More correctly, urged forward. See on before instructed, Matthew 14:8.

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

35. The town-clerk. Or recorder, who had charge of the city-archives, and whose duty it was to draw up official decrees and present them to assemblies of the people.
Next to the commander, he was the most important personage in the Greek free cities.

Worshipper (newko>ron). Lit., a temple-sweeper. See on verse 27. This title, originally applied to the lowest menials of the temple, became a title of honor, and was
eagerly appropriated by the most famous cities. Alexander says, "The city of Ephesus is the sacristan of the great goddess Artemis." 25

36. Quiet (katestalme>nouv). Compare quieted (ver. 35). The verb means to let down or lower; and so is applied, metaphorically, to keeping one's self in check;
repressing.

Rash (propete). Lit., headlong.

37. Robbers of churches (iJerosu>louv). The A.V. puts a droll anachronism into the mouth of the town-clerk of a Greek city. Render, rather, as Rev., robbers of
temples.

38. The law is open (agorai~oi a]gontai) Lit., the court-days are being kept. Rev., the courts are open. Compare Acts 17:5.

Deputies (ajnqu>patoi) Proconsuls, by whom Asia, as a senatorial province, was governed. See Introduction to Luke.

40. Concourse (sustrofh~v). Lit., a twisting together: hence of anything which is rolled or twisted into a mass; and so of a mass of people, with an underlying idea of
confusion: a mob. Compare Acts 28:12.

CHAPTER 20

1. Embraced (ajspasa>menov). Better, as Rev., took leave. The word is used for a salutation either at meeting or parting. See Acts 21:6, 7.

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

3. Sail (ajna>gesqai). Better, as Rev., set sail. See on Luke 8:22; and compare Luke 5:3.

4. So pater. The best texts add, the son of Pyrrhus. Compare Romans 16:21.

Aristarchus. Compare Acts 19:29.

Gaius. Not the one mentioned in Acts 19:29, who was a Macedonian.

Tychicus and Trophimus. See Colossians 4:7, 8; Ephesians 6:21, 22; 2 Timothy 4:12; Titus 3:2; Acts 21:29; 2 Timothy 4:20.

5. Us. The first person resumed, indicating that Luke had joined Paul.

6. In five days (a]criv hJmerw~n pe>nte). Lit., "up to five days," indicating the duration of the voyage from Philippi.

7. First (th|~ mia|~). Lit., "the one day." The cardinal numeral here used for the ordinal.

Week (sabba>twn). The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See
Matthew 28:1; Mark 16:1; John 20:19.

To break bread. The celebration of the eucharist, coupled with the Agape, or love-feast.

Preached (diele>geto). Better, as Rev., discoursed with them. It was a mingling of preaching and conference. Our word dialogue is derived from the verb.

8. Many lights. A detail showing the vivid impression of the scene upon an eye-witness. It has been remarked that the abundance of lights shows how little of secrecy or
disorder attached to these meetings.

The upper chamber. See on Acts 1:13.

9. The window. See on Acts 9:25. The windows of an Eastern house are closed with lattice-work, and usually reach down to the floor, resembling a door rather than a
window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat.

Fallen into a deep sleep (katafero>menov u[pnw| baqei~). Lit., born down by, etc. A common Greek phrase for being over come by sleep. In medical language the
verb was more frequently used in this sense, absolutely, than with the addition of sleep. In this verse the word is used twice: in the first instance, in the present participle,
denoting the corning on of drowsiness falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart
thinks that the mention of the causes of Eutychus' drowsiness - the heat and smell arising; from the numerous lamps, the length of the discourse, and the lateness of the
hour - are characteristic of a physician's narrative. Compare Luke 22:45.

Dead (nekro>v). Actually dead. Not as dead, or for dead.

10. Fell on him. Compare 1 Kings 17:21; 2 Kings 4:34.

Trouble not yourselves (mh). Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See Matthew 9:23; Mark 5:39.
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His life is in him. In the same sense in which Christ said, "The damsel is not dead, but sleepeth" (Luke 8:52).
10. Fell on him. Compare 1 Kings 17:21; 2 Kings 4:34.

Trouble not yourselves (mh). Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See Matthew 9:23; Mark 5:39.

His life is in him. In the same sense in which Christ said, "The damsel is not dead, but sleepeth" (Luke 8:52).

11. Having gone up. From the court to the chamber above.

Talked (oJmilh>sav). Rather, communed. It denotes a more familiar and confidential intercourse than discoursed, in verse 7.

13. To go afoot (pezeu>ein). Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A.V. preserves the etymology of the
Greek verb. The distance was twenty miles; less than half the distance by sea.

15. Arrived (pareba>lomen). Only here and Mark 4:30 where it is used more nearly according to its original sense, to throw beside; to bring one thing beside another
in comparison. Here, of bringing the vessel alongside the island. The narrative implies that they only touched (Rev.) there, but not necessarily the word.

16. To spend time (cronotribh~sai). Only here in New Testament. The word carries the suggestion of a waste of time, being compounded with tri>bw, to rub; to wear
out by rubbing. The sense is nearly equivalent to our expression, fritter away time.

17. Having sent to Ephesus. About thirty miles.

Elders. Called overseers or bishops in verse 28.

20. Kept back (uJpesteila>mhn). A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of
keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical
metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture,
agriculture, and the Grecian games. The statement of Canon Farrar, that he "constantly draws his metaphors from the sights and circumstances immediately around
him," is rather at variance with his remark that, with one exception, he "cannot find a single word which shows that Paul had even the smallest susceptibility for the
works of nature" ("Paul," i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1
Timothy 1:19; 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offense. Compare Galatians 2:12; Hebrews 10:38.

21. Repentance toward God. Repentance has the article: the repentance which is due to God. So, also, faith: the faith which is due toward Christ, as the advocate and
mediator.

29. Bound in the spirit. In his own spirit. Constrained by an invincible sense of duty. Not by the Holy Spirit, which is mentioned in the next verse and distinguished by
the epithet the Holy.

23. Testifieth (diamartu>retai). The compound verb signifies full, clear testimony. Not by internal intimations of the Spirit, but by prophetic declarations "in every city."
Two of these are mentioned subsequently, at Tyre and Caesarea (Acts 21:4, 11).

24. But none of these things move me, neither count I, etc. The best texts omit neither count I, and render, I esteem my life of no account, as if it were precious to
myself.

Dear (timi>an). Of value; precious.

Course (dro>mon). A favorite metaphor of Paul, from the race-course. See 1 Corinthians 9: 24-27; Philippians 3:14; 2 Timothy 4:7.

25. I know. The I is emphatic: I know through these special revelations to myself (ver. 23).

26. This day (th|~ sh>meron hJme>ra|). Very forcible. Lit., on today's day; this, our parting day.

27. Shunned. The same word as in verse 20: kept back.

28. To yourselves and to all the flock. To yourselves first, that you may duly care for the flock. Compare 1 Timothy 4:16.

Overseers (ejpisko>pouv). Denoting the official function of the elders, but not in the later ecclesiastical sense of bishops, as implying an order distinct from presbyters
or elders. The two terms are synonymous. The elders, by virtue of their office, were overseers. 26

To feed (poimai>nein). See on Matthew 2:6. The word embraces more than feeding; signifying all that is included in the office of a shepherd: tending, or shepherding.

Purchased (periepoih>sato). Only here and 1 Timothy 3:13. See on peculiar people, 1 Peter 2:9. The verb means, originally, to make (poie>w) to remain over and
above (peri>): hence to keep or save for one's self; to compass or acquire.

29. Grievous (barei~v). Lit., heavy: violent, rapacious.

31. Watch (grhgorei~te). See on Mark 8:35.

To warn (nouqetw~n). From nou~v, the mind, and ti>qhmi, to put. Lit., to put in mind; admonish (so Rev., better than warn). "It's fundamental idea is the well-
intentioned seriousness with which one would influence the mind and disposition of another by advice, admonition, warning, putting right, according to
circumstances" (Cremer).

32. I commend. See on 1 Peter 4:19.

Build you up. A metaphor in constant use by Paul, and preserved in the words edify, edification (Latin, aedes, "a house" and facere, "to make") by which oijkodome>w
and its kindred words are frequently rendered. In old English the word edify was used in its original sense of build. Thus Wycliffe renders Genesis 2:22"The Lord God
edified the rib which he took of Adam, into a woman."
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So, too, Spenser:

"a little wide
Build you up. A metaphor in constant use by Paul, and preserved in the words edify, edification (Latin, aedes, "a house" and facere, "to make") by which oijkodome>w
and its kindred words are frequently rendered. In old English the word edify was used in its original sense of build. Thus Wycliffe renders Genesis 2:22"The Lord God
edified the rib which he took of Adam, into a woman."

So, too, Spenser:

"a little wide

There was a holy temple edified."

Faerie Queene, i., 1, 34.

33. Raiment. Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for
future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth
(Matthew 6:19; James 5:2).

35. I have shewed you all things (pa>nta uJpe>deixa uJmi~n). The verb means to shew by example. Thus Luke 6:47"I will shew you to whom he is like," is followed by
the illustration of the man who built upon the rock. So acts 9:16. God will shew Paul by practical experience how great things he must suffer. The kindred noun
uJpo>deigma is always rendered example or pattern. See John 13:15; James 5:10 etc.; and note on 2 Peter 2:6. Rev., correctly, In all things I gave you an example.

So. As I have done.

To help (ajntilamba>nesqai). See on Luke 1:54.

He said (aujto). Rev., more strictly, "he himself said." This saying of Jesus is not recorded by the Evangelists, and was received by Paul from oral tradition.

The speech of Paul to the Ephesian elders "bears impressed on it the mark of Paul's mind: its ideas, its idioms, and even its very words are Pauline; so much so as to
lead Alford to observe that we have probably the literal report of the words spoken by Paul. 'It is,' he remarks, 'a treasure-house of words, idioms, and sentences
peculiar to the apostle himself"' (Gloag).

37. Kissed (katefi>loun). See on Matthew 26:49.

38. See (qewrei~n). See on Luke 10:18. The word for steadfast, earnest contemplation suggests the interest and affection with which they looked upon his
countenance for the last time.

CHAPTER 21

1. Gotten from (ajpospasqe>ntav). Withdrawn. Some see in the word an expression of the grief and reluctance with which they parted, and render having torn
ourselves away. See on Luke 22:41.

With a straight course. See on Acts 16:11.

2. Set forth (ajnh>cqhmen). Or set sail. See on Luke 8:22; 5:3.

3. Discovered (ajnafa>nantev). Better, sighted. A nautical phrase. The verb literally means to bring to light: and its use here is analogous to the English marine phrase, to
raise the land.

4. Finding disciples (ajneuro>ntev tou). The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized
members of the church there. The A.V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, "having looked up
the disciples." See on Luke 2:16. A small number of disciples is implied in verse 5.

5. Accomplished (ejxarti>sai). Only here and 2 Timothy 3:17 where it is used in the sense of equip or furnish.

Children. The first time that children are mentioned in the notice of a Christian church.

Shore (aijgialo). Rev., beach. See on Matthew 13:2.

6. Taken leave. See on Acts 20:1.

7. Finished (dianu>santev). Only here in New Testament.

Saluted. The word rendered take leave in verse 6. See on Acts 20:1.

8. We that were of Paul's company. The best texts omit.

Philip. See Acts 8.

The seven. The first deacons. See Acts 6:5.

11. Bound his own feet and hands. Imitating the symbolical acts of the Old Testament prophets. See 1 Kings 22:11; Isaiah 20:1-3; Jeremiah 13:1-7; Ezekiel 4:1-6.
Compare John 21:18.

12. Besought him not to go up. This suggests the case of Luther when on his journey to the Diet of Worms, and the story of Regulus the Roman, who, being, permitted
to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the
remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and
death.

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15. Took up our carriages (ajposkeuasa>menoi). The verb means to pack up and carry off, or simply to pack or store away. Hence, some explain that Paul packed
to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the
remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and
death.

13. I am ready (eJtoi>mwv e]cw). Lit., 1 hold myself in readiness.

15. Took up our carriages (ajposkeuasa>menoi). The verb means to pack up and carry off, or simply to pack or store away. Hence, some explain that Paul packed
and stored the greater part of his luggage in Caesarea. The best texts, however, read ejpiskeuasa>menoi, having equipped ourselves. Carriages is used in the old
English sense, now obsolete, of that which is carried, baggage. See 1 Samuel 17:22 A.V.

16. Bringing with them, etc. This would imply that Mnason was at Caesarea, and accompanied Paul and his companions to Jerusalem. It seems better to suppose that
the disciples accompanied the apostle in order to introduce him to Mnason, whom they knew. Render, conducting us to Mnason, with whom we should lodge.

Old (ajrcai>w|). Better, as Rev., early. The rendering old might be taken to mean aged; whereas the word means of long standing.

21. They are informed (kathch>qhsan). More than informed. They had been carefully instructed, probably by the Judaizing teachers. See on instructed, Luke 1:4.

To forsake Moses (ajpostasi>an ajpo, Mwse>wv). Lit., apostasy from Moses. Compare 2 Thessalonians 2:3.

22. What is it therefore? How does the matter lie? What is to be done?

The multitude must needs come together. Some texts omit. So Rev. If retained, we should read a multitude.

23. A vow. The Nazarite vow. See Numbers 6:1-21.

24. Be at charges with them (dapa>nhson ejp' aujtoi~v). Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, "for them." The
person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites
until the time of the vow had expired. "For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the
chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings" (Farrar, "Life and
Work of Paul"). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair
to burn it under the caldron of the peace-offerings, "and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and
four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord" (Farrar).

Walkest orderly (stoicei~v). See on elements, 2 Peter 3:10.

25. Blood. See on Acts 15:29.

26. Purifying himself (aJgnisqei). See on 1 Peter 1:22; James 4:8.

Declaring (diagge>llwn). To the priests who directed the sacrifices and pronounced release from the vow.

Fulfillment - until, etc. There is some dispute and confusion here as to the precise meaning. The general sense is that, having entered the temple toward the close of the
period required for the fulfillment of these men's vow he gave notice that the vowed number of Nazarite days had expired, after which only the concluding offering was
required.

27. Asia. See on Acts 2:9.

Stirred up (sune>ceon). Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, Acts 2:6; and confusion, Acts 19:29.

28. This place. The temple. Compare the charge against Stephen, Acts 6:13.

Greeks. See on Acts 6:1.

Temple (iJero). See on Matthew 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to
the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might
worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against
advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a
wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul

29. Trophimus. See on Acts 20:4. As an Ephesian he would be known to the Asiatic Jews.

30. Drew him out of the temple. Better, as Rev., dragged (ei=lkon). Out of the sacred enclosure and down the steps to the outer court, as they would not defile the
temple proper with blood.

The doors were shut. Between the inner and outer courts.

31. Chief captain (cilia>rcw|). A commander of a thousand men. See on Mark 6:21; and on centurion, Luke 7:2.

Band (spei>rhv). Or cohort. See on Mark 15:16. These troops were quartered in the tower of Antonia, which was at the northwestern corner of the temple-area, and
communicated with the temple-cloisters by staircases.

32. Centurions. See on Luke 7:2.

Unto them (ejp' aujtou>v). Better, upon them.

33. Chains (aJlu>sesi). See on Mark 5:4.

34. Castle (parembolh>n).
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the temple. In this tower were the quarters of the soldiers. The word is derived from the verb paremba>llw, to put in beside, used in military language of distributing
auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the
meaning of an encampment, soldiers' quarters, barracks. In Hebrews 11:34 it occurs in the earlier sense of an army; and in Hebrews 13:11, 13; Revelation 20:9 in the
Unto them (ejp' aujtou>v). Better, upon them.

33. Chains (aJlu>sesi). See on Mark 5:4.

34. Castle (parembolh>n). Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking
the temple. In this tower were the quarters of the soldiers. The word is derived from the verb paremba>llw, to put in beside, used in military language of distributing
auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the
meaning of an encampment, soldiers' quarters, barracks. In Hebrews 11:34 it occurs in the earlier sense of an army; and in Hebrews 13:11, 13; Revelation 20:9 in the
sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation.

36. Stairs. Leading from the temple-court to the tower. There were two flights, one to the northern and the other to the western cloister, so that the guard could go
different ways among the cloisters in order to watch the people at the Jewish festivals.

So it was (sune>bh). Lit., it happened. The verb means, literally, to come together; hence, of a coincidence of events. It is designedly introduced here to express more
vividly the fact of the peculiar emergency and the peril of Paul's situation. Things came to such a pass that he had to be carried up the stairs.

37. Canst thou speak (ginw>skeiv). Lit., dost thou know? So Rev.

38. Art thou not (oujk a]ra su). Indicating the officer's surprised recognition of his own mistake. "Thou art not, then, as I supposed." Rev. properly adds then (a]ra).

The Egyptian. A false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the
wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army
dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (30,000) and as stated by the
commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers.

Madest an uproar. Better, as Rev., stirred up to sedition. The rendering of the A.V. is too vague. The verb means to unsettle or upset, and the true idea is given in the
A.V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12 and kindred words in Mark 15:7; Luke 23:19.

That were murderers (tw~n sikari>wn). The A.V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the
assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which "followed the Roman domination even into
those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language" (Trench, "Synonyms "). The
Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: "There sprang up in Jerusalem another description of
robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the
crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general
expressions of indignation, and by this plausible proceeding remained undetected" ("Jewish War," c. xiii.). The general New Testament term for murderer is foneu>v
(see Matthew 22:7; Acts 3:14; 28:4 etc.).

39. Mean (ajsh>mou). Lit., without a mark or token (sh~ma). Hence used of uncoined gold or silver: of oracles which give no intelligible response: of inarticulate
voices: of disease without distinctive symptoms. Generally, as here, undistinguished, mean. There is a conscious feeling of patriotism in Paul's expression.

40. Beckoned with the hand. Compare Acts 26:1.

Tongue (diale>ktw|). Lit., dialect: the language spoken by the Palestinian Jews - a mixture of Syriac and Chaldaic.

CHAPTER 22

1. Defence (ajpologi>av). See on answer, 1 Peter 3:15.

2. Kept-silence (pare>scon hJsuci>an). Lit., gave quiet.

3. At the feet. Referring to the Jewish custom of the pupils sitting on benches or on the floor, while the teacher occupied an elevated platform.

Gamaliel. One of the seven Rabbis to whom the Jews gave the title Rabban. Rab, "teacher," was the lowest degree; Rabbi, "my teacher," the next higher. and Rabban,
"our teacher," the highest. Gamaliel was a liberal Pharisee. "As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so
Gamaliel was called the Beauty of the Law. He had no antipathy to the Greek learning. Candor and wisdom seem to have been features of his character" (Conybeare
and Howson). See Acts 5:34 sq.

Instructed (pepaideume>nov). See on chastise, Luke 23:16.

According to the perfect manner (katabeian). Lit., according to the strictness. See on perfect understanding, Luke 1:3; and diligently, Acts 18:25. Compare, also, Acts
18:26; 26:5.

Zealous (zhlwth). Or a zealot. On the word as a title, see on Mark 3:18.

4. Way. See on Acts 9:2.

5. Estate of the elders (presbute>rion). The eldership or Sanhedrim.

Went. The imperfect: was journeying.

6. About noon. Not mentioned in Acts 9.

8. Of Nazareth (oJ Nazwrai~ov). Lit., the Nazarene. Not mentioned in Acts 9.

9. Heard not (oujk h]kousan). The verb is to be taken in the sense of understood, as Mark 4:33; 1 Corinthians 14:2 which explains the apparent discrepancy with Acts
9:7.

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12. A devout man, etc. In Acts 9:10, he is called a disciple. Paul here "affirms that he was not introduced to Christianity by an opponent of Judaism, but by a strict
9. Heard not (oujk h]kousan). The verb is to be taken in the sense of understood, as Mark 4:33; 1 Corinthians 14:2 which explains the apparent discrepancy with Acts
9:7.

11. For the glory of that light. The cause of his blindness is not stated in Acts 9.

12. A devout man, etc. In Acts 9:10, he is called a disciple. Paul here "affirms that he was not introduced to Christianity by an opponent of Judaism, but by a strict
Jew" (Gloag).

13. Stood (ejpista). More correctly, as Rev., "standing by (ejpi>)."

Receive thy sight (ajna>bleyon). Better, look up. See the following words: I looked up upon him. The word admits of both translations, to look up and to recover sight.

I looked up upon him. Some unite both meanings here: I looked up with recovered sight. So Rev., in margin.

14. The God of our fathers - Just One. A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare Acts 3:14; 7:52.

Hath chosen (proeceiri>sato). See on Acts 3:20. Better, as Rev., appointed.

15. All men. He keeps back the offensive word Gentiles (Acts 9:15).

16. Wash away (ajpo>lousai). See on Acts 16:33.

17. I was in a trance (gene>sqai me ejn ejksta>sei). Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see
note on astonishment, Mark 5:42; and compare note on Acts 10:10.

20. Martyr. Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Acts 1:22. It occurs, however, in Revelation 2:13;
17:6.

Standing by. See on verse 13.

Consenting (suneudokw~n). See on allow, Luke 11:48; and compare Acts 8:1.

Slew. See on Luke 23:32.

21. Gentiles. "The fatal word, which hitherto he had carefully avoided, but which it was impossible for him to avoid any longer, was enough.... The word 'Gentiles,'
confirming all their worst suspicions, fell like a spark on the inflammable mass of their fanaticism" (Farrar, "Life and Work of Paul").

22. They gave him audience (h]kouon). The imperfect. Up to this word they were listening.

Lifted up their voice, etc. "Then began one of the most odious and despicable spectacles which the world can witness, the spectacle of an oriental mob, hideous with
impotent rage, howling, yelling, cursing, gnashing their teeth, flinging about their arms, waving and tossing their blue and red robes, casting dust into the air by handfuls,
with all the furious gesticulations of an uncontrolled fanaticism" (Farrar). Hackett cites Sir John Chardin ("Travels into Persia and the East Indies") as saying that it is
common for the peasants in Persia, when they have a complaint to lay before their governors, to repair to them by hundreds or a thousand at once. They place
themselves near the gate of the palace, where they suppose they are most likely to be seen and heard, and there set up a horrid outcry, rend their garments, and throw
dust into the air, at the same time demanding justice. Compare 2 Samuel 16:13.

24. Examined (ajneta>zesqai). Only here and ver. 29. Not found in classical Greek. Apocrypha, Susanna, ver. 14.

By scourging (ma>stixin). Lit., with scourges.

25. Bound him with thongs (proe>teinan aujto). Against the rendering of the A.V. is the word proe>teinan, they stretched forward, in allusion to the position of the
victim for scourging, and the article with thongs; "the thongs," with reference to some well-known instrument. If the words referred simply to binding him, with thongs
would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical
Greek, and to render stretched him out for (or before) the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mark 1:7; Luke 3:16; John
1:27).

Roman. See on Acts 16:37.

28. Sum (kefalai>ou). Lit., capital. The purchase of Roman citizenship was an investment. Under the first Roman emperors it was obtained only at large cost and with
great difficulty; later, it was sold for a trifle.

I was free born (ejgwnnhmai). Lit., I am even so born, leaving the mind to supply free or a Roman. Better, as Rev., I am a Roman born.

30. Brought Paul down. To the meeting-place of the Sanhedrim: probably not their usual place of assembly, which lay within the wall of partition, which Lysias and his
soldiers would not have been allowed to pass.

CHAPTER 23

1. Earnestly beholding. See on Luke 4:20. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision.

Men and brethren. He addresses the Sanhedrim as an equal.

I have lived (pepoli>teumai). Lit., have lived as a citizen, with special reference to the charge against him that he taught men against the law and the temple. He means
that he has lived as a true and loyal Jew.

Conscience (suneidh>sei). See on 1 Peter 3:16.
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2. Ananias. He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes,
and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force.
that he has lived as a true and loyal Jew.

Conscience (suneidh>sei). See on 1 Peter 3:16.

2. Ananias. He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes,
and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force.

3. Shall smite thee (tu>ptein se me>llei). More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing.
According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding-place, in a sewer of the palace, and murdered by assassins.

Thou whited wall. Compare Matthew 23:27.

Contrary to the law (paranomw~n). A verb. Lit., transgressing the law.

4. Revilest (loidorei~v). The word signifies vehement abuse, scolding, berating.

6. The one part were Sadducees, etc. Perceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into
collision with each other.

The resurrection. A main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of
any spiritual existence apart from the body.

8. Both. Showing that two classes of doctrines peculiar to the Sadducees, and not three, are meant:

1.The resurrection.

2.The existence of spirits, whether angels or souls of men; "neither angel nor spirit."

9. Strove. The diversion was successful. The Pharisees' hatred of the Sadducees was greater than their hatred of Christianity.

What if a spirit, etc. Neither the A.V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which
leaves the hearers to supply the omission for themselves: "But if a spirit or angel has spoken to him - " The words which the A.V. supplies to complete the sentence, let
us not fight against God, are spurious, borrowed from Acts 5:39.

12. Banded together (poih>santev sustrofh). Lit., having made a conspiracy. See on concourse, Acts 19:40.

Bound themselves under a curse (ajneqema>tisan eJautou). Lit., anathematized or cursed themselves; invoked God's curse on themselves if they should violate their
vow. On the kindred noun ajna>qema, a curse, see note on offerings, Luke 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.

13. Conspiracy (sunwmosi>an). Lit., swearing together; conjuration. According to its etymology, conspiracy is a breathing or blowing together (Latin, conspirare).
Hence, of concerted thought and action.

14. We have bound ourselves under a great curse (ajnaqe>mati ajneqemati>samen eJautou). Lit., we have anathematized ourselves with an anathema. A very strong
expression. For similar expressions, see Luke 22:15; John 3:29; Acts 4:17.

15. Enquire (diaginw>skein). Only here and Acts 24:22. Originally, to distinguish or discern; hence, to decide, as a suit. Rev., more correctly, therefore, judge.

More perfectly (ajkribe>steron). Rev., better, more exactly. See on Luke 1:3; Acts 18:25, 26.

Concerning him (ta). Lit., the things about him. Rev., better, his case.

18. The prisoner (oJ de>smiov). From de>w, to bind. Paul, as a Roman citizen, was held in custodia militaris, "military custody." Three kinds of custody were
recognized by the Roman law: 1. Custodia publica (public custody); confinement in the public jail. This was the worst kind, the common jails being wretched dungeons.
Such was the confinement of Paul and Silas at Philippi. 2. Custodia libera (free custody), confined to men of high rank. The accused was committed to the charge of a
magistrate or senator, who became responsible for his appearance on the day of trial. 3. Custodia militaris (military custody). The accused was placed in charge of a
soldier, who was responsible with his life for the prisoner's safe-keeping, and whose left hand was secured by a chain to the prisoner's right. The prisoner was usually
kept in the barracks, but was sometimes allowed to reside in a private house under charge of his guard.

21. Have bound themselves. "If we should wonder how, so early in the morning, after the long discussion in the Sanhedrim, which must have occupied a considerable
part of the day, more than forty men should have been found banded together, under an anathema, neither to eat nor to drink till they had killed Paul; and, still more,
how such a conspiracy, or, rather, conjuration, which, in the nature of it, would be kept a profound secret, should have become known to Paul's sister's son - the
circumstances of the case furnish a sufficient explanation. The Pharisees were avowedly a fraternity or guild; and they, or some of their kindred fraternities, would
furnish the ready material for such a band, to whom this additional vow would be nothing new or strange, and, murderous though it sounded, only seem a further
carrying out of the principles of their order. Again, since the wife and all the children of a member were ipso facto members of the guild, and Paul's father had been a
Pharisee (ver. 6), Paul's sister also would, by virtue of her birth, belong to the fraternity, even irrespective of the probability that, in accordance with the principles of the
party, she would have married into a Pharisaical family" (Edersheim, "Jewish Social Life").

23. Soldiers (stratiw>tav). Heavy-armed footmen: legionaries.

Spearmen (dexiola>bouv). Only here in New Testament, and not in classical Greek. From dexio>v, right, and lamba>nw, to take. The exact meaning is uncertain.
Some explain it as those who take the right side of the prisoners whom they have in charge; others, those who grasp (their weapon) with the right hand; others, again,
those who hold (a second horse) by the right hand. They are here distinguished from the heavy armed legionaries and the cavalry. They were probably light-armed
troops, javelin-throwers or slingers. One of the principal manuscripts reads dexiobo>louv, "those who throw with the right hand."

24. Beasts (kth>nh). See on Luke 10:34.

25. After this manner (perie>cousan topon tou~ton). Lit., containing this form or type. See on it is contained, 1 Peter 2:6.
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26. To the most excellent (tw|~ krati>stw|). "His excellency": an official title. Compare Acts 24:3; 26:25.
24. Beasts (kth>nh). See on Luke 10:34.

25. After this manner (perie>cousan topon tou~ton). Lit., containing this form or type. See on it is contained, 1 Peter 2:6.

26. To the most excellent (tw|~ krati>stw|). "His excellency": an official title. Compare Acts 24:3; 26:25.

Greeting (cai>rein). See on Acts 15:23.

27. Rescued. Bengel says, "a lie." Lysias wishes to make the impression that Paul's citizenship was the cause of his rescuing him; whereas he did not know of this until
afterward. He says nothing about the proposed scourging.

29. Questions. See on Acts 15:2.

Nothing - worthy of death or of bonds. Every Roman magistrate before whom the apostle is brought declares him innocent.

30. When it was told (mhnuqei>shv). Lit., pointed out, or shown, as Rev. See on Luke 20:37.

Farewell. The best texts omit. See on Acts 15:29.

31. Took (ajnalabo>ntev). Lit., "having taken up." Compare set Paul on, verse 24.

To Antipatris. A hard night's ride: forty miles.

32. On the morrow. After arriving at Antipatris.

33. Caesarea. Twenty-six miles from Antipatris.

34. Of what province (ejk poi>av ejparci>av). Rather, "from what kind of a province;" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial
province.

35. I will hear thee (diakou>somai). Better, as Rev., will hear thy cause; the word meaning "to hear fully (dia>) in a judicial sense." The present questioning was merely
preliminary.

Herod's palace. Built by Herod the Great. Judaea being now a Roman province, the palace of its former kings had become the governor's official residence. It thus
appears that Paul was leniently dealt with, and not cast into the common prison.

CHAPTER 24

1. An orator (rJh>torov). An advocate. The Jews, being little acquainted with Roman forms and laws, had to employ Roman advocates.

3. Very worthy deeds (katorqwma>twn). From katorqo>w, to set upright. Hence, a success consequent on right judgment; a right action. The best texts, however,
read diorqwma>twn, settings right; amendments. Thus the sentence reads, literally, obtaining much peace through thee, and amendments taking place for this nation
through thy providence, we accept, etc.

Providence (pronoi>av). Forethought. Previdentia Augusti (the providence of the emperor) was a common title on the coins of the emperors.

4. Be tedious (ejgko>ptw). See on hindered, 1 Peter 3:7. The meaning is, rather, "that I may not further hinder thee, or detain thee.

Clemency (ejpieikei>a|) See on gentle, 1 Peter 2:18.

A few words (sunto>mwv). Lit., concisely. From sunte>mnw, to cut down or cut short.

5. Pestilent fellow (loimo). Lit., a plague or pest.

Ringleader (prwtosta>thn). Originally, one who stands first on the right of a line; a file-leader. Thus Thucydides says that all armies when engaging are apt to thrust
outward their right wing; and adds, "The first man in the front rank (oJ prwtosta>thv) of the right wing is originally responsible for the deflection" (v., 71). Here, of
course, metaphorically, as A.V. and Rev. Only here in New Testament.

Sect (aiJre>sewv). See on heresies, 2 Peter 2:1.

Nazarenes. The only passage in scripture where this term is used to denote the Christians. See on Matthew 2:23.

6. To profane (bebhlw~sai). The word is akin to bhlo>v, threshold, and bai>nw, to step; and its fundamental idea, therefore, is that of overstepping the threshold of
sacred places. The word profane is the Latin pro fanurn, in front of the sanctuary; that which is kept outside the fane because unholy.

We laid hold. The best texts omit all after these words as far as by examining.

8. From whom. Paul. It would refer to Lysias if the omitted passage above were retained.

9. Assented (sune>qento). But the best texts read sunepe>qento, jointly set upon or assailed. So Rev., joined in the charge.

10. The more cheerfully (eujqumo>teron). The best texts read the positive of the adverb, eujqu>mwv, cheerfully.

14. The way. See on Acts 9:2.

A sect. See on verse 5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Acts 15:5; 28:29. Here, however, in a bad sense
-Copyright
 a schisomatic  sect, as in 1 Corinthians
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Worship (latreu>w). Better, as Rev., serve. See on Luke 1:74.
14. The way. See on Acts 9:2.

A sect. See on verse 5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Acts 15:5; 28:29. Here, however, in a bad sense
- a schisomatic sect, as in 1 Corinthians 11:19.

Worship (latreu>w). Better, as Rev., serve. See on Luke 1:74.

God of my fathers (tw|~ patrw>w| Qew|~). A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the patrw|~ov (ancestral
God) of Athens. Socrates is asked (Plato, "Euthydemus," 302), "Have you an ancestral Zeus (Zeu)? So, frequently, in the classics. Similarly, the Roman phrase, Di
patrii, "the gods of the forefathers." On the Roman reverence for the ancestral religion, see note on Acts 16:21. The Roman's own sentiment would prepare him to
respect Paul's.

15. Allow (prosde>contai). Or, as Rev., look for. The word admits of either sense.

16. Exercise myself (ajskw~). Originally, to work raw material, to form: hence, to practice, exercise, discipline; and so, in ecclesiastical language, to mortify the body.
Of the kindred adjective ajskhtiko>v, our word ascetic is a transcript.

Void of offense (ajpo>skopon). Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philippians 1:10. In 1 Corinthians 10:32 it occurs
in the active sense of giving offense to others, causing them to stumble.

18. Whereupon (ejn oi=v). More correctly, in which (occupation); while so engaged. The best texts, however, read ejn ai=v, in which, the pronoun agreeing in gender
with offerings. The sense, according to this, is, as Rev., margin, in presenting which (offerings).

22. Deferred (ajneba>leto). Adjourned the case. Only here in New Testament.

I will know the uttermost (diagnw>somai). Better, as Rev., I will determine. See on Acts 23:15.

23. Liberty (a]nesin). From ajni>hmi, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly
rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2 Corinthians 2:13; 7:5; 8:13; 2 Thessalonians 1:7.

To minister (uJphretei~n). See on officer, Matthew 5:25.

25. Righteousness, temperance, the judgment to come. Three topics which bore directly upon the character of Felix. Tacitus says of him that he "exercised the authority
of a king with the spirit of a slave; "and that, by reason of the powerful influence at his command, "he supposed he might perpetrate with impunity every kind of villainy."
He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the
preaching of the judgment to come. Temperance (ejgkra>teia) is, properly, self-control; holding the passions in hand.

Trembled (e]mfobov geno>menov) Lit., having become in fear. Rev., better, was terrified.

For this time (to). Or, for the present. Very literally, as to what has itself now.

26. He hoped also (a[ma dezwn). A comma should be placed after thee (ver. 25), and the participle ejlpi>zwn, hoping, joined with answered: "Felix answered, 'Go thy
way, etc.,' hoping withal that money would be given him."

Communed (wJmi>lei). See on talked, Acts 20:11.

27. Porcius Festus came into Felix's room (e]labe dia>docon oJ Fh~lix Po>rkion Fh~ston). Rev., better, Felix was succeeded by Porcius Festus. The Greek idiom is,
Felix received Porcius Festus as a successor.

To shew the Jews a pleasure (ca>ritav kataqe>sqai toi~v 'Ioudai>oiv). Lit., to lay up thanks for himself with the Jews. Rev., correctly, to gain favor with the Jews.

CHAPTER 25

1. Was come into the province (eJpibaa|). Lit., having entered upon the province..

2. Besought. The imperfect denotes their persistence: kept beseeching.

3. Laying wait (ejne>dran poiou~ntev). Lit., making or arranging an ambush.

4. Should be kept (threi~sqai). This puts it as a peremptory denial of the Jews' request by Festus; whereas it is only his statement of a fact. Render, as Rev., that Paul
was kept in charge. Festus' reply is conciliatory, and is put on the ground of convenience.

6. Judgment-seat. See on Acts 7:5.

8. Have I offended (h[marton). See on the kindred noun aJmarti>a, sin, Matthew 1:21.

9. Do a pleasure. See on Acts 24:27. Rev., better, to gain favor.

Before me (ejp' ejmou~). Not with him as judge, but by the Sanhedrim in his presence.

10. Very well (ka>llion). The force of the comparative should be preserved: "thou knowest better than thy question implies."

11. Deliver (cari>sasqai). With an underlying sense of giving him up as a favor to the Jews.

I appeal (ejpikalou~mai). The technical phrase for lodging an appeal. The Greek rendering of the Latin formula appello.

12. The council. A body of men chosen by the governor himself from the principal Romans of the province. These were called assessors, sometime friends, sometimes
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captains. Though a Roman citizen had the right of appeal to the emperor, a certain discretion was allowed the governors of provinces as to admitting    the appeal.
might be disallowed if the affair did not admit of delay, or if the appellant were a known robber or pirate. In doubtful cases the governor was bound to consult with his
council, and his failure to do so exposed him to censure. Cicero, in his impeachment of Verres, the brutal governor of Sicily, says; "Will you deny that you dismissed
I appeal (ejpikalou~mai). The technical phrase for lodging an appeal. The Greek rendering of the Latin formula appello.

12. The council. A body of men chosen by the governor himself from the principal Romans of the province. These were called assessors, sometime friends, sometimes
captains. Though a Roman citizen had the right of appeal to the emperor, a certain discretion was allowed the governors of provinces as to admitting the appeal. It
might be disallowed if the affair did not admit of delay, or if the appellant were a known robber or pirate. In doubtful cases the governor was bound to consult with his
council, and his failure to do so exposed him to censure. Cicero, in his impeachment of Verres, the brutal governor of Sicily, says; "Will you deny that you dismissed
your council, the men of rank with whom your predecessor and yourself had been wont to consult, and decided the case yourself?" (ii., 33). That Festus exercised this
discretion in Paul's case is shown by his conferring with the council.

13. Agrippa the king. Herod Agrippa II., son of the Herod whose death is recorded in Acts 12:20-23.

Bernice. Sister of Drusilla, the wife of Felix. She is said to have lived in incestuous relations with her brother. Juvenal, in his sixth satire, alludes to this: "A most notable
diamond, made more precious by having been worn on the finger of Bernice. This a barbarian king once gave to his incestuous love. This Agrippa gave to his sister."

16. Opportunity (to>pon). Lit., place. An unclassical use of the word.

18. Stood up (staqe>ntev). See on Luke 18:11; 19:8.

19. Superstition (deisidaimoni>av). See on Acts 17:22. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the
word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non-committal expression, since the
word meant either religion or superstition according to circumstances. He left Agrippa "to take the word in a good sense, but reserved his own view, which was
certainly the Roman one" (Meyer). There is, indeed, a similar tact in Paul's use of the word to the Athenians. He selected "a word which almost imperceptibly shaded
off from praise to blame" (Trench). 27

Affirmed (e]fasken). The imperfect implies something habitual. "Paul kept asserting."

21. Of the Emperor (tou~ Sebastou~). Lit., the august one; hence a translation of Augustus, which was not a proper name, but a title of the Roman emperors.

26. Lord (kuri>w|). An instance of Luke's accuracy. The title "Lord" was refused by the first two emperors, Augustus and Tiberius. The emperors who followed
accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins.

27. Crimes (aijti>av). Rev., more correctly, charges.

CHAPTER 26

2. Happy (maka>rion). See on blessed, Matthew 5:3.

Answer (ajpologei~sqai). See on 1 Peter 3:15.

3. Expert (gnw>sthn). Lit., a knower.

Questions (zhthma>twn). See on Acts 15:2.

4. My manner of life, etc. The repeated articles give additional precision to the statement: "the manner of life, that which was from my youth; that which was from the
beginning."

6. For the hope (ejp' ejlpi>di). Lit., "on the ground of the hope."

Made of God. The article clearly defines what promise, "the one, namely, made of God."

7. Twelve tribes (dwdeka>fulon). Only here in New Testament. A collective term, embracing the tribes as a whole. Meyer renders our twelve-tribe-stock.

Instantly (ejn ejktenei>a|). Only here in New Testament. Lit., in intensity. See on fervently, 1 Peter 1:22. Compare more earnestly, Luke 22:44; without ceasing, Acts
12:5; fervent, 1 Peter 4:8. See, also, on instantly and instant, Luke 7:4; 23:23.

Serving. Compare Acts 24:14; and see on Luke 1:74.

Come (katanth~sai). Lit., to arrive at, as if at a goal. Compare Acts 16:1; 18:19; 25:13 etc. Rev. attain.

8. That God should raise the dead (eij oJ Qeorei). Much better, as Rev., if God raises the dead. He does not put it as a supposition, but as a fact: if God raises the
dead, as you admit that he has the power to do, and as your own writings tell you that he has done.

10. Saints (tw~n aJgi>wn). Lit., the holy ones. Paul did not call the Christians by this name when addressing the Jews, for this would have enraged them; but before
Agrippa he uses the word without fear of giving offense. On this word a[giov, holy, which occurs over two hundred times in the New Testament, it is to be noted how
the writers of the Greek scriptures, both in the New Testament and, what is more remarkable, in the Septuagint, bring it out from the background in which it was left by
classical writers, and give preference to it over words which, in pagan usage, represented conceptions of mere externality in religion. Even in the Old Testament, where
externality is emphasized, a[giov is the standard word for holy. 28

Gave my voice (kath>negka yh~fon). Lit., laid down my vote. See on counteth, Luke 14:28. Some suppose that Paul here refers to casting his vote as a member of the
Sanhedrim; in which case he must have been married and the father of a family. But this there is no reason for believing (compare 1 Corinthians 7:7, 8); and the phrase
may be taken as expressing merely moral assent and approval.

12. Whereupon (ejn oi=v). See on Acts 24:18. Better, on which errand; in which affairs of persecution.

13. Above the brightness of the sun. Peculiar to this third account of Paul's conversion. The other peculiarities are: the falling of his companions to the ground along with
himself; the voice addressing him in Hebrew; and the words, "It is hard for thee to kick against the pricks."
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14. It is hard for thee to kick against the pricks. Or, goads. The sharp goad carried in the ploughman's hand, against which the oxen kick on being pricked. The
metaphor, though not found in Jewish writings, was common in Greek and Roman writings. Thus, Euripides ("Bacchae," 791): "Being enraged, I would kick against the
goads, a mortal against a God." Plautus ("Truculentus, 4, 2, 55): "If you strike the goads with your fists, you hurt your hands more than the goads." "Who knows
12. Whereupon (ejn oi=v). See on Acts 24:18. Better, on which errand; in which affairs of persecution.

13. Above the brightness of the sun. Peculiar to this third account of Paul's conversion. The other peculiarities are: the falling of his companions to the ground along with
himself; the voice addressing him in Hebrew; and the words, "It is hard for thee to kick against the pricks."

14. It is hard for thee to kick against the pricks. Or, goads. The sharp goad carried in the ploughman's hand, against which the oxen kick on being pricked. The
metaphor, though not found in Jewish writings, was common in Greek and Roman writings. Thus, Euripides ("Bacchae," 791): "Being enraged, I would kick against the
goads, a mortal against a God." Plautus ("Truculentus, 4, 2, 55): "If you strike the goads with your fists, you hurt your hands more than the goads." "Who knows
whether at that moment the operation of ploughing might not be going on within sight of the road along which the persecutor was traveling? (Howson, "Metaphors of St.
Paul").

16. Have I appeared (w]fqhn). See on Luke 22:43.

To make (proceiri>sasqai). Better, as Rev., appoint. See on Acts 3:20.

A minister and a witness. See on Matthew 5:25; Acts 1:22.

17. The people. The Jews.

22. Help of God (ejpikouri>av th~v para). Lit., "help that is from God." The article defines the nature of the help more sharply than A.V. The word for help originally
meant alliance.

23. That Christ should suffer (eij paqhto). Rather, if or whether the Messiah is liable to suffering. He expresses himself in a problematic form, because it was the point
of debate among the Jews whether a suffering Messiah was to be believed in. They believed in a triumphant Messiah, and the doctrine of his sufferings was an obstacle
to their receiving him as Messiah. Note the article, "the Christ," and see on Matthew 1:1.

24. Much learning doth make thee mad (ta se gra>mmata eijv mani>an peritre>pei). The A.V. omits the article with much learning: "the much knowledge" with which
thou art busied. Rev., "thy much learning." Doth make thee mad: literally, is turning thee to madness.

25. Speak forth (ajpofqe>ggomai). See on Acts 2:4.

28. Almost thou persuadest (ejn ojli>gw| me pei>qeiv). Lit., in a little thou persuadest. The rendering almost must be rejected, being without sufficient authority. The
phrase, in a little, is adverbial, and means in brief; summarily. We may supply pains or talk. "With little pains, or with a few words." The words are ironical, and the
sense is, "You are trying to persuade me offhand to be a Christian." Thou persuadest (pei>qeiv) is rather, thou art for persuading; thou attemptest to persuade; a force
which both the present and the imperfect sometimes have. 29

29. Almost and altogether (ejn oli>gw| kailw|). 30 Lit., in little and in great; i.e., with little or with great pains.

Were (gene>sqai). Better, as Rev., might become. Agrippa's word, "to become a Christian," is repeated.

Except these bonds. An exquisite touch of Christian courtesy.

30. The king, the governor, Bernice. Mentioned in the order of their rank.

31. Doeth. Referring, not to Paul's past conduct, but to the general character of his life.

CHAPTER 27

1. Sail (ajpoplei~n). Lit., sail away.

Band. See on Mark 15:16.

2. Meaning to sail (me>llontev plei~n). This refers the intention to the voyagers; but the best texts read me>llonti, agreeing with ploi>w|, ship; so that the correct
rendering is, as Rev., a ship - which was about to sail.

3. Touched (kath>cqhmen). From kata>, down, and a]gw, to lead or bring. To bring the ship down from deep water to the land. Opposed to ajnh>xqhmen, put to sea
(ver. 2); which is to bring the vessel up (ajna>) from the land to deep water. See on Luke 8:22. Touched is an inferential rendering. Landed would be quite as good.
From Caesarea to Sidon, the distance was about seventy miles.

Courteously (filanqrw>pwv). Only here in New Testament. Lit., in a man-loving way; humanely; kindly. Rev., kindly, better than courteously. Courteous, from court,
expresses rather polish of manners than real kindness.

To refresh himself (ejpimelei>av tucei~n). Lit., to receive care or attention.

4. We sailed under (ujpepleu>samen). Rev., correctly, under the lee of: under the protection of the land.

6. A ship of Alexandria. Employed in the immense corn trade between Italy and Egypt. See verse 38. The size of the vessel may be inferred from verse 37.

7. Many (iJkanai~v). See on Luke 7:6.

Scarce (mo>liv). Incorrect. Render, as Rev., with difficulty. See, also, hardly, in verse 8. The meaning is not that they had scarcely reached Cnidus when the wind
became contrary, nor that they had come only as far as Cnidus in many days; but that they were retarded by contrary winds between Myra and Cnidus, a distance of
about one hundred and thirty miles, which, with a favorable wind, they might have accomplished in a day. Such a contrary wind would have been the northwesterly,
which prevails during the summer months in that part of the Archipelago.

9. The Fast. The great day of atonement, called "the Fast" by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the
beginning of November until the middle of March.
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10. I perceive (qewrw~). As the result of careful observation. See on Luke 10:18.
which prevails during the summer months in that part of the Archipelago.

9. The Fast. The great day of atonement, called "the Fast" by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the
beginning of November until the middle of March.

10. I perceive (qewrw~). As the result of careful observation. See on Luke 10:18.

Hurt (u[brewv). The word literally means insolence, injury, and is used here metaphorically: insolence of the winds and waves, "like our 'sport' or 'riot' of the
elements" (Hackett). Some take it literally, with presumption, as indicating the folly of undertaking a voyage at that season; but the use of the word in verse 21 is
decisive against this.

Damage (zhmi>av). Better, as Rev., loss. Hurt and damage (A.V.) is tautological. See on the kindred verb, notes on lose, Matthew 16:26 and cast away, Luke 9:25.

11. Master (kubernh>th|). Only here and Revelation 13:17. Lit., the steersman.

12. Not commodious (ajneuqe>tou). Lit., not well situated.

Lieth toward the southwest and northwest (ble>ponta kataba kai). Instead of lieth, Rev., literally and correctly, renders looking. The difference between the Rev. and
A.V., as to the points of the compass, turns on the rendering of the preposition kata> The words southwest and northwest mean, literally, the southwest and northwest
winds. According to the A.V., kata means toward, and has reference to the quarter from which these winds blow. According to the Rev., kata> means down: "looking
down the southwest and northwest winds," i.e., in the direction toward which they blow, viz., northeast and southeast. This latter view assumes that Phenice and Lutro
are the same, which is uncertain. For full discussion of the point, see Smith, "Voyage and Shipwreck of St. Paul;" Hackett, "Commentary on Acts;" Conybeare and
Howson, "Life and Epistles of St. Paul."

13. Loosing thence (a]rantev). Lit., having taken up. It is the nautical phrase for weighing anchor. So Rev.

14. There arose against it (e]bale kat' aujth~v). Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we
are told that they were driven away from it. Others, the ship. It is objected that the pronoun aujth~v, it, is feminine, while the feminine noun for ship (nau~v) is not
commonly used by Luke, but rather the neuter, ploi~on. I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses nau~v
(see verse 41), though he uses it but once; and, as Hackett remarks, "it would be quite accidental which of the terms would shape the pronoun at this moment, as they
were both so familiar." A third explanation refers the pronoun to the island of Crete, and renders, "there beat down from it." This is grammatical, and according to a
well-known usage of the preposition. The verb ba>llw is also used intransitively in the sense of to fall; thus Homer ("Iliad," xi., 722), of a river falling into the sea.
Compare Mark 4:37: "the waves beat (ejpe>ballen) into the ship; "and Luke 15:12: "the portion of goods that falleth (ejpiba>llon) to me." The rendering of the Rev. is,
therefore, well supported, and, on the whole, preferable: there beat down from it. It is also according to the analogy of the expression in Luke 8:23there came down a
storm. See note there, and on Matthew 8:24.

A tempestuous wind (a]nemov tufwniko). Lit., a typhonic wind. The word tufw~n means a typhoon, and the adjective formed from it means of the character of a
typhoon.

Euroclydon (Eujroklu>dwn). The best texts read Eujraku>lwn, Euraquilo: i.e., between Eurus, "the E.S.E. wind," and Aquilo, "the north-wind, or, strictly, N. 1/3 E."
Hence, E. N. E.

15. Bear up (ajntofqalmei~n). Only here in New Testament. From ajnti> opposite, and ojfqalmo>v, the eye. Lit, to look the wind: in the eye. The ancient ships often
had an eye painted on each side of the bow. To sail "into the eye of the wind" is a modern nautical phrase.

We let her drive (ejpido>ntev ejfero>meqa). Lit., having given up to it, we were born along.

16. We had much work to come by the boat (mo>liv ijscu>samen perikratei~v gene>sqai th~v ska>fhv). Lit., we were with difficulty able to become masters of the
boat: i.e., to secure on deck the small boat which, in calm weather, was attached by a rope to the vessel's stern. Rev., we were able with difficulty to secure the boat.
On with difficulty, see note on scarce, ver. 7.

17. Helps (bohqei>aiv). Any apparatus on hand for the purpose: ropes, chains, etc.

Undergirding (ujpozwnnu>ntev). In modern nautical language, frapping: passing cables or chains round the ship's hull in order to support her in a storm. Mr. Smith
("Voyage and Shipwreck of St. Paul") cites the following from the account of the voyage of Captain George Back from the arctic regions in 1837: "A length of the
stream chain-cable was passed under the bottom of the ship four feet before the mizzen-mast, hove tight by the capstan, and finally immovably fixed to six ringbolts on
the quarter-deck. The effect was at once manifest by a great diminution in the working of the parts already mentioned; and, in a less agreeable way, by impeding her
rate of sailing."

Quicksands (thrtin). The rendering of the A.V. is too general. The word is a proper name, and has the article. There were two shoals of this name - the "Greater
Syrtis" (Syrtis Major), and the "Smaller Syrtis" (Syrtis Minor). It was the former upon which they were in danger of being driven; a shallow on the African coast,
between Tripoli and Barca, southwest of the island of Crete.

Strake sail (cala>santev to). Lit., as Rev., lowered the gear. See on goods, Matthew 12:29. It is uncertain what is referred to here. To strike sail, it is urged, would be a
sore way of running upon the Syrtis, which they were trying to avoid. It is probably better to understand it generally of the gear connected with the fair-weather sails.
"Every ship situated as this one was, when preparing for a storm, sends down upon deck the 'top-hamper,' or gear connected with the fair-weather sails, such as the
topsails. A modern ship sends down top-gallant masts and yards; a cutter strikes her topmast when preparing for a gale" (Smith, "Voyage," etc.). The stormsails were
probably set.

18. Lightened (ejkbolh). Lit., made a casting out. Rev., began to throw the freight overboard. Note the imperfect, began to throw. The whole cargo was not cast
overboard: the wheat was reserved to the last extremity (ver. 38).

19. Tackling (skeuh). The word means equipment, furniture. The exact meaning here is uncertain. Some suppose it to refer to the main-yard; an immense spar which
would require the united efforts of passengers and crew to throw overboard. It seems improbable, however, that they would have sacrificed so large a spar, which, in
case of shipwreck, would support thirty or forty men in the water. The most generally received opinion is that it refers to the furniture of the ship - beds, tables, chests,
etc.

21. Hearkened
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Loosed (ajna>gesqai). Rev., set sail. See on Luke 8:22.
would require the united efforts of passengers and crew to throw overboard. It seems improbable, however, that they would have sacrificed so large a spar, which, in
case of shipwreck, would support thirty or forty men in the water. The most generally received opinion is that it refers to the furniture of the ship - beds, tables, chests,
etc.

21. Hearkened (peiqarch>santav). See on obey, Acts 5:29.

Loosed (ajna>gesqai). Rev., set sail. See on Luke 8:22.

Harm (u[brin). See on ver. 10.

23. The angel. Rev., correctly, an angel. There is no article.

Of God (tou~ Qeou~). Rev., correctly, supplies the article: "the God," added because Paul was addressing heathen, who would have understood by angel a messenger
of the gods.

27. Adria. The Adriatic Sea: embracing all that part of the Mediterranean lying south of Italy, east of Sicily, and west of Greece.

Deemed (uJpeno>oun). Better, as Rev., suspected or surmised.

That they drew near to some country. Lit., that some land is drawing near to them.

30. Under color (profa>sei). Lit., on pretense.

Cast (ejktei>nein). Lit., to stretch out. The meaning is, to carry out an anchor to a distance from the prow by means of the small boat. Rev., lay out.

33. While the day was coming on (a]cri dera gi>nesqai). Lit., until it should become day: in the interval between midnight and morning.

39. Bay (ko>lpon). See on bosom, Luke 6:38.

Shore (aijgialo). See on Matthew 13:2. Better, as Rev., beach.

They were minded (ejbouleu>santo). Better, as Rev., took counsel. See on Matthew 1:19.

40. Taken up (perielo>ntev). Wrong. The word means to remove, and refers here to cutting the anchor-cables, or casting off, as Rev.

Committed themselves (ei]wn). Wrong. The reference is to the anchors. Rev., correctly, left them in the sea.

Rudder bands (zeukthri>av tw~n phdali>wn). Lit., the bands of the rudders. The larger ships had two rudders, like broad oars or paddles, joined together by a pole,
and managed by one steersman. They could be pulled up and fastened with hands to the ship; as was done in this case, probably to avoid fouling the anchors when they
were cast out of the stern. The bands were now loosened, in order that the ship might be driven forward.

Mainsail (ajrte>mwna). Only here in New Testament. Probably the foresail. So Rev.

Made toward (katei~con). Lit., held; bore down for.

CHAPTER 28

1. They knew. The best texts read we knew: ascertained or recognized: with a reference to ver. 39.

2. Barbarous people. From the Roman point of view, regarding all as barbarians who spoke neither Greek nor Latin. Not necessarily uncivilized. It is equivalent to
foreigners.

Compare Romans 1:14; 1 Corinthians 14:11. The inhabitants of Malta were of Carthaginian descent. "Even in the present day the natives of Malta have a peculiar
language, termed the Maltese, which has been proved to be essentially an Arabic dialect, with an admixture of Italian" (Gloag).

No little (ouj tucou~san). See on special, Acts 19:11. Rev., much better, "no common kindness."

Kindness (filanqrwpi>an). See on the kindred adverb courteously, Acts 28:3.

Present rain (uJeto). Lit., which was upon us, or had set in. No mention of rain occurs up to this point in the narrative of the shipwreck. The tempest may thus far have
been unattended with rain, but it is hardly probable.

3. Of sticks (fruga>nwn). Only here in New Testament. From ajpo> to roast or parch. Hences dry sticks.

Out of (ejk). The best texts read ajpo>, by reason of.

4. Justice (Di>kh). Personified.

Suffereth not (oujk ei]asen). The aorist tense: did not suffer. His death is regarded as fixed by the divine decree.

5. The beast (toon). Luke uses the word in the same way as the medical writers, who employed it to denote venomous serpents, and particularly the viper; so much so
that an antidote, made chiefly from the flesh of vipers, was termed qhriakh>. A curious bit of etymological history attaches to this latter word. From it came the Latin
theriaca, of which our treacle (molasses) is a corruption. Treacle, therefore, is originally a preparation of viper's flesh, and was used later of any antidote. Thus
Coverdale's translation of Jeremiah 8:22 has, "There is no more treacle in Gilead." Gurnall ("Christian in Complete Armor") says: "The saints' experiences help them to a
sovereign treacle made of the scorpion's own flesh (which they through Christ have slain), and that hath a virtue above all other to expel the venom of Satan's
temptations from the heart." So Jeremy Taylor: "We kill the viper and make treacle of him."

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Looked (prosdokw>ntwn). Occurring eleven times in Luke, and only five times in the rest of the New Testament. Frequent in medical writers, to denote expectation of
Coverdale's translation of Jeremiah 8:22 has, "There is no more treacle in Gilead." Gurnall ("Christian in Complete Armor") says: "The saints' experiences help them to a
sovereign treacle made of the scorpion's own flesh (which they through Christ have slain), and that hath a virtue above all other to expel the venom of Satan's
temptations from the heart." So Jeremy Taylor: "We kill the viper and make treacle of him."

6. Swollen (pi>mprasqai). Only here in New Testament. The usual medical word for inflammation.

Looked (prosdokw>ntwn). Occurring eleven times in Luke, and only five times in the rest of the New Testament. Frequent in medical writers, to denote expectation of
the fatal result of illness.

No harm (mhde). Lit., nothing out of place. The word a]topov occurs three times in Luke, and only once elsewhere in the New Testament (2 Thessalonians 3:2). Used
by physicians to denote something unusual in the symptoms of disease and also something fatal or deadly as here. Rev., nothing amiss. Compare Luke 23:41; and Acts
25:5 where the best texts insert the word.

Said (e]legon). The imperfect, denoting current talk.

A God. "Observe," says Bengel, "the fickleness of human reasoning. He is either an assassin, say they, or a God. So, at one time bulls, at another stones" (Acts 14:13,
19).

7. The chief man (tw|~ prw>tw|). Official title, without reference to his rank and possessions. Though not occurring as the official designation of the governor of Malta
in any ancient author, it has been found in two inscriptions discovered in the island.

8. Sick (suneco>menon). Lit., taken or holden. See on taken, Luke 4:38.

Fever (puretoi~v). Lit., fevers. This peculiarly medical use of the plural is confined to Luke in the New Testament. It denotes successive and varying attacks of fever.

Bloody flux (dusenteri>a|). Only here in New Testament. Our word dysentery is nearly a transcript of it. Hippocrates often speaks of the two complaints in
combination.

Healed (ija>sato). See on Luke 6:19.

10. Honors (timai~v). The word was applied to payments for professional services, and that fact may have influenced Luke in selecting it; but it is evidently not used in
that sense here.

11. Sign. Answering to the ship's name in modern times. It was the image of a God, a man, a beast, or of some other object, sculptured or painted on the prow. The
figure of the guardian deity was affixed to the stern.

Castor and Pollux. Known as the twin brothers and the Dioscuri, or sons of Jove. They were regarded as tutelary deities of sailors.

16. The centurion delivered the prisoners to the captain of the guard. The best texts omit.

20. I am bound (peri>keimai). Lit., compassed.

22. We desire (ajxiou~men). Rather, we think it fitting. Compare Acts 15:38.

Sect. See on heresies, 2 Peter 2:1.

25. Agreed not. See on agreed together, ch. verse 9.

27. Waxed gross. See on Matthew 13:15.

Their ears are dull of hearing. Lit., with their ears they heard heavily.

Closed. See on Matthew 13:15.

30. Hired house (misqw>mati). Probably different from the xeni>a, or lodging-place, where he resided for the first few days, perhaps as the guest of friends, though
under custody, and where he received the Jews (ver. 23).

LIST OF GREEK WORDS USED BY LUKE ONLY

ajgka>lh, arm, Luke 2:28

aJgnismo>v, purification, Acts 21:26

a]gnwstov, unknown, Acts 17:23

ajgorai~ov, pertaining to the market place, base, Acts 17:5

ajgorai~oi, court-days, Acts 19:38

a]gra, draught, Luke 5:4, 9

ajgra>mmatov, unlearned, Acts 4:13

ajgraule>w, abide in the field, Luke 2:8

ajgwni>a, agony, Luke 22:44

aijsqa>nomai,
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aijti>ama, complaint, Acts 25:7
ajgraule>w, abide in the field, Luke 2:8

ajgwni>a, agony, Luke 22:44

aijsqa>nomai, perceive, Luke 9:45

aijti>ama, complaint, Acts 25:7

ai]tion, fault, Luke 23:4, 14, 22; Acts 19:40

aijcma>lwtov, captive, Luke 4:18, 19

ajkata>kritov, uncondemned, Acts 16:37; 22:25

ajkri>beia, exactness, perfect manner, Acts 22:3

ajkrbe>statov, most strict, Acts 26:5

ajkribe>steron, more perfect, Acts 18:26; 23:15, 20; 24:22

ajroath>rion, place of hearing, Acts 25:23

ajkwlu>twv, without hindrance, Acts 28:31

ajli>sghma, pollution, Acts 15:20

ajllogenh>v, stranger, Luke 17:18

ajllo>fulov, of another nation, Acts 10:28

ajma>rturov, without witness, Acts 14:17

ajmpelourgo>v, dresser of the vineyard, Luke 13:7

ajmu>nomai, defend, Acts 7:24

ajnabaqmo>v, stair, Acts 21:35, 40

ajnaba>llomai, put off, defer, Acts 24:22

ajna>bleyiv, recovering of sight, Luke 4:18

ajnabolh>, delay, Acts 25:17

ajnagnwri>zomai, to be made known, Acts 7:13

ajnadei>knumi, appoint, shew, Luke 10:1; Acts 1:24

ajna>deixiv, shewing, Luke 1:80

ajnadi>dwmi, deliver, Acts 23:33

ajnazhte>w, seek, Luke 2:44; Acts 11:25

ajna>qhma, gift, offering, Luke 21:5

ajnai>deia, importunity, Luke 11:8

ajnai>resiv, death, Acts 8:1; 22:20

ajnakaqi>zw, set up, 7;15; Acts 9:40

ajna>krisiv, examination, Acts 25:26

ajna>lhyiv, taking up, Luke 9:51

ajnanti>rjrJh>tov, not to be spoken against, Acts 19:36

ajnantirjrJh>twv, without gainsaying, Acts 10:29

ajnapei>zw, persuade, Acts 18:13

ajnaptu>ssw, open, unroll, Luke 4:17

ajnaskeua>zw, subvert, Acts 15:24

ajnaspa>w, pull or draw up, Luke 14:5; Acts 11:10
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ajnata>ssomai, set forth in order, Luke 1:1

ajnatre>fw, nourish up, Acts 7:20, 21; 22:3
ajnaskeua>zw, subvert, Acts 15:24

ajnaspa>w, pull or draw up, Luke 14:5; Acts 11:10

ajnata>ssomai, set forth in order, Luke 1:1

ajnatre>fw, nourish up, Acts 7:20, 21; 22:3

ajnafai>nw, bring to light, appear, to sight, Luke 19:11; Acts 21:3

ajnafwne>w, speak out, Luke 1:42

ajna>yuxiv, refreshing, Acts 3:19

ajne>kleiptov, that faileth not, Luke 12:33

ajne>ndekton, impossible, Luke 17:1

ajneta>zw, examine, Acts 22:24, 29

ajneu>qetov, not commodious, Acts 27:12

ajneuri>skw, find, Luke 2:16; Acts 21:4

ajnqomologe>omai, give thanks, Luke 2:38

ajnqupateu>w, to be deputy or proconsul Acts 18:12

anqu>patov, deputy, proconsul, Acts 13:7, 8, 12; 19:38

ajnoikodome>w, build again, Acts 15:16

ajntei~pon, gainsay, Luke 21:15; Acts 4:14

ajntiba>llw, exchange, have one to another, Luke 24:17

ajntikale>w, bid again in return, Luke 14:12

ajntikru>, over against, Acts 20:15

ajntipare>rcomai, pass by on the other side, Luke 10:31, 32

ajntipe>ran, over against, Luke 8:26

ajntipi>ptw, resist, Acts 7:51

ajntofqalme>w, bear up into (into the eye of), Acts 27:15

ajnwteriko>v, upper, Acts 19:1

ajpaite>w, ask again, require, Luke 6:30; 12:20

ajpartismo>v, finishing, Luke 14:28

ajpei~mi, go (away), Acts 17:10

ajpelau>nw, drive away, Acts 18:16

ajpelegmo>v, refutation, contempt, Acts 19:27

ajpelpi>zw, hope for in return, Luke 6:35

ajperi>tnhtov, uncircumcised, Acts 7:51

ajpografh>, taxing (enrolment), Luke 2:2; Acts 5:37

ajpode>comai, receive, Luke 8:40; Acts 2:14; 15:4; 18:27; 24:3; 28:30

ajpoqli>bw, press, Luke 8:45

ajpokata>stasiv, restitution, Acts 3:21

ajpoklei>w, shut to, Luke 13:25

ajpoma>ssomai, wipe off, Luke 10:11

ajpopi>ptw, fall from, Acts, 9:18
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ajpople>w, sail away, Acts 13:4; 14:26; 20:15; 27:1
ajpoma>ssomai, wipe off, Luke 10:11

ajpopi>ptw, fall from, Acts, 9:18

ajpople>w, sail away, Acts 13:4; 14:26; 20:15; 27:1

ajpori>a, perplexity, Luke 21:25

ajporjrJi>ptw, cast, Acts 27:43

ajpostomati>zw, provoke to speak, Luke 11:53

ajpofqe>ggomai, shake off, Luke 9:5; Acts 28:5

ajpofqe>ggomai, speak forth, Acts 2:4, 14; 26:25

ajpoforti>zomai, unlade, Acts 21:3

ajpoyu>cw, fail at heart, Luke 21:26

a[ptw, to light, Luke 8:16; 11:33; 15:8; 22:55

ajpwqe>omai, put away from, Acts 13:46

ajrguroko>pov, silversmith, Acts 19:24

ajrh>n (ajrno>v, ajmno>v), lamb, Luke 10:3

a]rotron, plough, Luke 9:62

ajrte>mwn, mainsail, Acts 27:40

ajrcieratiko>v, of the high-priest, Acts 4:6

ajrcitelw>nhv, chief among the publicans, Luke 19:2

a]shmov, mean, undistinguished, Acts 21:39

ajsiti>a, abstinence, Acts 27:21

a]sitov, fasting, Acts 27:33

ajske>w, to exercise, Acts 24:16

ajsme>nwv, gladly, Acts 2:41; 21:17

a+sson, close by, nearer, Acts 27:13

ajstra>ptw, to lighten (of lightning), Luke 17:24; 24:4

ajsu>mfwnov, not agreeing, Acts 28:25

ajsw>twv, wastefully, unsavingly, Luke 15:13

a]teknov, without children, Luke 20:28, 29, 30

a]ter, in the absence of, without Luke 22:6, 35

aujgh>, break of day, Acts 20:11

aujsthro>v, austere, Luke 19:21, 22

aujto>pthv, eye-witness, Luke 1:2

aujto>ceir, with one's own hands, Acts 27:19

a]fantov, vanished out of sight, Luke 24:31

ajfelo>thv, singleness, Acts 2:46

a]fixiv, departure, Acts 20:29

a]fnw, suddenly, Acts 2:2; 16:26; 28:6

ajfro>v, foaming, Luke 9:39

ajfupno>w, fall2005-2009,
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ajclu>v, Acts 13:11
a]fnw, suddenly, Acts 2:2; 16:26; 28:6

ajfro>v, foaming, Luke 9:39

ajfupno>w, fall asleep, Luke 8:23

ajclu>v, Acts 13:11

baqu>nw, deepen, make deep, Luke 6:48

bala>ntion, purse, Luke 10:4; 12:33; 22:35, 36

basi>leia, royal mansion, king's court, Luke 7:25

ba>siv, foot, Acts 3:7

ba>tov, measure, Luke 16:6

belo>nh, needle, Luke 18:25

bi>a, violence, Acts 5:26; 21:35; 24:7; 27:41

bi>aiov, mighty, Acts 2:2

bi>wsiv, manner of life, Acts 26:4

bolh>, a throw, cast, Luke 22:41

boli>zw, to sound (with a lead), Acts 27:28

bouno>v, hill, Luke 3:5; 23:30

braduploe>w, sail slowly, Acts 27:7

bru>cw, gnash, Acts 7:54

brw>simov, meat, Luke 24:41

burseu>v, tanner, Acts 9:43; 10:6, 32

bwmo>v, altar, Acts 17:23

ga>za, treasure, Acts 8:27

gela>w, laugh, Luke 6:21, 25

gerousi>a, senate, Acts 5:21

gh~rav, old age, Luke 1:36

gleu~kov, new or sweet wine, Acts 2:13

gnw>sthv, expert, Acts 26:3

dakyu>liov, ring, Luke 15:22

daneisth>v, creditor, Luke 7:41

dapa>nh, cost, Luke 14:28

deisidaimone>sterov, very religious, Acts 17:22

deisidaimoni>a, religiousness, Acts 25:19

dexiola>bov, spearman, Acts 23:23

desme>n, to bind, Luke 8:29

desmofu>lax, jailer, Acts 16:23, 27, 36

desmw>thv, prisoner, Acts 27:1, 42

deuterai~ov, on the second day, Acts 28:13

deutero>prwtov, second after the first, Luke 6:1

dhmhgore>w, make an oration, Acts 12:21
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dh~mov, people, Acts 12:22; 17:5; 19:30, 33

dh~mo>siov, public, open, Acts 5:18; 16:37; 18:28; 20:20
deutero>prwtov, second after the first, Luke 6:1

dhmhgore>w, make an oration, Acts 12:21

dh~mov, people, Acts 12:22; 17:5; 19:30, 33

dh~mo>siov, public, open, Acts 5:18; 16:37; 18:28; 20:20

diaba>llomai, to be accused, Luke 16:1

diaginw>skw, judge, determine, Acts 23:15; 24:22

dia>gnwsiv, decision, Acts 15:21

diagoggu>zw, murmur, Luke 15:2; 19:7

diagrhgore>w, to keep awake, or be fully awake, Luke 9:32

diade>comai, receive by succession, Acts 7:45

dia>docov, successor, Acts 24:27

diakatele>gcomai, convince, Acts 18:28

diakou>omai, hear (a cause), Acts 23:35

dialale>w, noise abroad, converse, Luke 1:65; 6:11

dialei>pw, cease, Luke 7:45

dia>lektov, tongue, dialect, Acts 1:19; 2:6, 8; 21:40; 22:2; 26:14

dialu>omai, to be scattered, Acts 5:36

dima>comai, strive, Acts 23:9

diamerismo>v, division, Luke 12:51

diane>momai, to be spread abroad, Acts 4:17

dianeu>w, to beckon, Luke 1:21

diano>hma, thought, Luke 11:17

dianuktereu>w, continue all night, Luke 6:12

dianu>`w, finish, Acts 21:7

diaple>w, sail over, Acts 27:5

diapone>omai, to be grieved, Acts 4:2; 16:18

diapore>w, to be perplexed, Luke 9:7; 24:4; Acts 2:12; 5:24; 10:17

diapragmateu>omai, gain by trading, Luke 19:15

diapri>omai, to be cut to the heart; lit., sawn, Acts 5:33; 7:54

diasei>w, do violence, Luke 3:14

diaspei>rw, scatter abroad, Acts 8:1, 4; 11:19;

dia>sthmei, space, Acts 5:7

diatara>ttw, to trouble, Luke 1:29

diatele>w, to continue, Acts 27:33

diathre>w, to keep, Luke 2:51; Acts 15:29

diafeu>gw, to escape, Acts 27:42

diafqora>, corruption, Acts 2:27, 31; 13:34, 35, 36, 37

diafula>ttw, keep, Luke 4:10

diaceiri>zomai, slay, Acts 5:30; 26:21
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diacleua>zw, mock, Acts 2:13
diafula>ttw, keep, Luke 4:10

diaceiri>zomai, slay, Acts 5:30; 26:21

diacleua>zw, mock, Acts 2:13

diacwri>zomai, depart, Luke 9:33

dierwta>w, make inquiry, Acts 10:17

dieti>a, two years, Acts 24:27; 28:30

dih>ghsiv, declaration, Luke 1:1

diaqa>lassov, where two seas meet, Acts 27:41

dii`>sthmi, separate, intervene, put a space between, Luke 22:59; 24:51; Acts 27:28

dii`scuri>zomai, confidently affirm, Luke 22:59; Acts 12:15

dikasth>v, judge, Luke 12:14; Acts 7:27, 35

diodeu>w, go throughout, Luke 8:1; Acts 17:1

diopeth>v, fallen from Jupiter, Acts 19:35

dio>rqwma, a setting right, Acts 24:3

dou>lh, handmaid, Luke 1:38, 48; Acts 2:18

doch>, feast, reception, Luke 5:29; 14:13

dracmh>, drachma, Luke 15:8, 9

dusenteri>a, as dysentery, Acts 28:8

dwdeka>fulon, the twelve tribes (collective), Acts 26:7

eJbdomh>konta, seventy, Luke 10:1, 17; Acts 7:14; 23:23; 27:37

eJbrai`ko>v, Hebraic, Luke 23:38

eJbrai`>v, Hebrew, Acts 21:40; 22:2; 26:14

ejgka>qetov, spy, Luke 20:20

e]gkuov, charge, Acts 23:29; 25;16

e]gkuov, great with child, Luke 2:5

ejdafi>zw, lay even with the ground, Luke 19:44

e]dafov, ground, Acts 22:7

ejqi>zw, to accustom, Luke 2;27

eijskale>w, call in, Acts 10:23

eijsphda>w, spring in, Acts 14:14; 16:29

eijstre>cw, run in, Acts 12:14

eJkatonta>rchv, centurion, Acts 10:1, 22; 24:23; 27:1, 31

ejkbolh>, casting out, Acts 27:18

ejkgami>skomai, to be given in marriage, Luke 20:34, 35

ejkdihge>omai, declare, Acts 13:41; 15:3

e]kdotov, delivered, Acts 2:23

ejkei~ste, thither, Acts 21:3; 22:5

e]kqambov, greatly wondering, Acts 3:11

e]kqetov,
 Copyrightexposed, Acts 7:19
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ejkkolumba>w, swim out, Acts 27:42
ejkei~ste, thither, Acts 21:3; 22:5

e]kqambov, greatly wondering, Acts 3:11

e]kqetov, exposed, Acts 7:19

ejkkolumba>w, swim out, Acts 27:42

ejkkomi>zomai, to be carried out, Luke 7:12

ejkkre>mamai, to hang upon, be attentive, Luke 19:48

ajklale>w, tell, Acts 23:22

ejkmukthri>zw, deride, Luke 16:14; 23:35

ejkpe>mpw, send forth, Acts 13:4; 17:10

ejkple>w, sail forth, A Luke 15:39; 18:18; 20:6

ejkplhro>w, fulfil, Acts 13:33

ejkplh>rwsiv, accomplishment, Acts 21:26

ejktara>ssw, exceedingly trouble, Acts 16:20

ejktele>w, finish, Luke 14:29, 30

ejkte>neia, intensity, Acts 26:7

ejktene>steron, more earnestly, Luke 22:44

ejkti>qhmi, cast out, set forth, expound, Acts 7:21; 11:4; 18:26; 28:23

ejkyu>cw, give up the ghost, Acts 5:5, 10; 12:23

ejlai>wn, of olives, Olivet, Acts 1:12

e]leusiv, coming, Acts 7:52

eJlko>omai, to be ulcerated, Luke 16:20

ajmba>llw, cast into, Luke 12:5

ejmbiba>zw, causeto enter, Acts 27:6

ejmmai>nomai, to be mad, Acts 26:11

ejmpipla>w, fill, Acts 14:17

ejmpne>w, breathe, Acts 9:1

e]nanti, before, Luke 1:8

ejndeh>v, needy, Acts 4:34

ejnde>cetai, it is admissible or posssible, Luke 13:33

ejndidu>skomai, to be clothed, Luke 7;27; 16:19

ejne>dra, a lying in wait, Acts 23:16; 25:3

ejnedreu>w, to lie in wait, Luke 11:54; 23:21

e]neimi, to be in (ye have), Luke 11:41

ejniscu>w, to strengthen, Luke 22:43; Acts 9:19

ejnne>a, nine, Luke 17:17:

ejneo>v, speechless, Acts 9:7

ejnneu>w, make signs, Luke 1:62

ejnto>piov, belonging to a place, Acts 21:12

ejnu>pnion, dream, Acts 2:17
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ejnwti>zomai, hearken, Acts 2:14

ejxaite>omai, to desire, 22:31
ejnto>piov, belonging to a place, Acts 21:12

ejnu>pnion, dream, Acts 2:17

ejnwti>zomai, hearken, Acts 2:14

ejxaite>omai, to desire, 22:31

ejxa>llomai, leap up, Acts 3:8

ejxastra>ptw, to be glistering, Luke 9:29

e]xeimi, depart, Acts 13:42; 17:15; 20:7; 27:43

eJxh~v, next (day), Luke 7:11; 9:37; Acts 21:1; 25:17; 27:18

ejxoloqreu>omai, to be destroyed, Acts 3:23

ejxoch>, exorcist, Acts 19:13

ejxoch>, eminence, Acts 25:23

e]xupnov, out of sleep, awakened, Luke 16:27

ejxw>qw, drive out, Acts 7:45; 27:39

ejpaqroi>zomai, to be gathered thickly together, Luke 11:29

ejpaite>w, to beg, Luke 16:3

ejpakroa>omai, to listen, Acts 16:25

ejpa>nagkev, necessary, Acts 15:28

ejpane>rcomai, to return, Luke 10:35; 19:35

ejparci>a, province, Acts 23:34; 25:1

e]pauliv, habitation, Acts 1:20

ejpegei>rw, stir up, Acts 13:50; 14:2

ejpidh>per, forasmuch, Luke 1:1

ejpe>keina, beyond, Acts 7:43

ejpibiba>zw, to set upon, Luke 10:34; 19:35; Acts 23:24

ejpiboa>w, to cry out upon, Acts 25:24

ejpiboulh>, plot, Acts 9:24; 20:3, 19; 23:30

ejpigi>nomai, spring up, arise, Acts 28:13

ejpidhme>w, to dwell as a stranger, Acts 2:10; 17:21

ejpikouri>a, help, Acts 26:22

ejpikri>nw, give sentence, Luke 23:24

ejpilei>cw, lick, Luke 16:21

ejpime>leia, care, Acts 27:3

ejpimelw~v, diligently, Luke 15:8

ejpineu>w, to consent, Acts 28:20

ejpi>noia, thought, Acts 8:22

ejpiou~sa, next (day), Acts 7:26; 16:11; 20:15; 21:18; 23:11

ejpiporeu>omai, to come to, Luke 8:4;

ejpisitismo>v, victuals, Luke 9:12

ejpiskeua>zw, to prepare baggage, Acts 21:15
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ejpi>stasiv, a stirring up, Acts 24:12
ejpisitismo>v, victuals, Luke 9:12

ejpiskeua>zw, to prepare baggage, Acts 21:15

ejpi>stasiv, a stirring up, Acts 24:12

ejpista>hv, master, Luke 5:5; 8:24, 45; 9:33, 49; 17:13

ejpisthri>zw, confirm, Acts 14:22; 15:32, 41; 18:23

ejpistrofh., conversion, Acts 15:3

ejpisfalh>v, dangerous, Acts 27:9

ejpiscu>w, togrow stronger, become more vehement, Luke 23:5

ejpitroph>, commission, Acts 26:12

ejpifanh>v, notable, Acts 2:20

ejpifwne>w, cry upon or against, Luke 23:21; Acts 12:22; 22:24

ejpiceire>w, take in hand, Luke 1:1; Acts 9:29; 19:13

ejpice>w, pour upon, Luke 10:34

ejpoke>llw, run aground, Acts 27:41

ejrei.dw, stick fast, Acts 27:41

e]sqhsiv, raiment, Luke 24:4

eJspe>ra, evening, Luke 24:29; Acts 4:3; 28:23

eujergete>w, do good, Acts 10:38

eujerge>thv, benefactor, Luke 22:25

eujqudrome>w, run straight, Acts 16:11; 21:1

eu]qumov, of good cheer, Acts 27:36

eujqumo>teron, more cheerfully, Acts 24:10

eujlabh>v, devout, Luke 2:25; Acts 2:5; 8:2

eujpore>omai, to prosper, Acts 11:29

eujpori>a, prosperity, Acts 19:25

eujto>nwv, vehemently, strongly, Luke 23:10; Acts 18:28

eujfore>w, bring forth plentifully, Luke 12:16

ejfa>llomai, leap upon, Acts 19:16

ejfhmeri>a, course (of priests), Luke 1:5, 8

ejfora>w, look upon, Luke 1:25; Acts 4:29;

zeu~gov, pair, yoke, Luke 2:24; 14:19

zeukthri>a, rudder-bands, Acts 27:40

zh>thma, question, Acts 15:2; 18:15; 23:29; 25:19; 26:3

zwogone>w, to preserve alive, Luke 17:33; Acts 7:19

hJgemoni>a, reign, Luke 3:1

hJgemoneu>w, to be governor, Luke 2:2; 3:1

qa>mbov, amazement, Luke 4:36; 5:9; Acts 3:10

qa>rsov, courage, Acts 28:15

qea>, goddess,
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qeomace>w, to fight against God, Acts 23:9
qa>mbov, amazement, Luke 4:36; 5:9; Acts 3:10

qa>rsov, courage, Acts 28:15

qea>, goddess, Acts xix., 27, 35, 37

qeomace>w, to fight against God, Acts 23:9

qeoma>cov, a fighting against God, Acts 5:39

qe>rmh, heat, Acts 28:3

qewri>a, a sight, Luke 23;48

qhreu>w, to catch (as a hunter), Luke 11:54

qoruba>zomai, to be troubled, Luke 10:41

qrau>w, bruise, Luke 4:18

qro>mbov, great drop, Luke 22:44

qumia>w, to burn incense, Luke 1:9

qumomace>w, to be highly displeased, Acts 12:20

i]asiv, cure, healing, Luke 13:32; Acts 4:22, 30

iJdrw>v, sweat, Luke 22:44

iJerateu>w, to perform the priest's duty, Luke 1:8

iJero>sulov, robber of temples, Acts 19:37

iJkma.v, moisture, Luke 8:6

iJppeu>v, horseman, Acts 23:23, 32

ijsa>ggelov, equal to the angels, Luke 20:36

i]swv, perhaps, Luke 20:13

kaqa>ptw, fasten, seize upon, Acts 28:3

kaqexh~v, in order or succession, Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23;

kaqhmerino>v, daily, Acts 6:1

kaqi>hmi, let down, Luke 5:19; Acts 9:25; 10:11; 11:5

kaqo>lou, at all, Acts 4:18

kaqopli>zomai, to be fully armed, Luke 11:21

kaqo>ti, because, according as, Luke 1:7; 19:9; Acts 2:24, 45; 4:35

ka>kwsiv, affliction, Acts 7:34

kardiognw>sthv, knower of the heart, Acts 1:24; 15:8

karpofo>rov, fruitful, Acts 14:17

kata>basiv, descent, Luke 19:37

kataggeleu>v, setter forth, Acts 17:18

katade>w, bind up, Luke 10:34

kataklei>w, shut up, Luke 3:20; Acts 26:10

kataklhrodote>w, divide by lot, Acts 13:19

katakli>nw, to make recline, Luke 9:14; 14:8; 24:30

katakolouqe>w, follow after, Luke 23:55; Acts 16:17

katakrhmni>zw, to cast down headlong, Luke 4:29
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kataliqa>zw, to stone, Luke 20:6

kata>loipov, residue, Acts 15:17
katakolouqe>w, follow after, Luke 23:55; Acts 16:17

katakrhmni>zw, to cast down headlong, Luke 4:29

kataliqa>zw, to stone, Luke 20:6

kata>loipov, residue, Acts 15:17

katame>nw, abide, Luke 1:13

kataneu>w, beckon, Luke 5:7

katanu>ssw, to prick or pierce, Acts 2:37

katapi>ptw, to fall down, Acts 26:14; 28:6

kataple>w, arrive at (by sea), Luke 8:26

katariqme>omai, to be numbered with, Acts 1:17

katasei>w, to move (the hand), as a signal of silence, Acts 12:17; 13:16; 19:33; 21:40

katasofi>zomai, deal subtly with, Acts 7:19

katastellw, to appease, quiet, A Luke 19:35, 36

katasu>rw, to drag along, Luke 12:58

katasfa>ttw, slay, Luke 19:27

kata>scesiv, possession, Acts 7:5, 45

katatre>cw, run down, Acts 21:32

katafe>rw, bear down; oppress, Acts 20:9; 26:10

katafronhth>v, despiser, Acts 13:41

katayu>cw, to cool, Luke 16:24

katei>dwlov, full of idols, Acts 17:16

katoiki>a, habitation, Acts 17:26

ke>ramov, tiling, Luke 5:19

kera>tion, husk, Luke 15:16

khri>on, comb (honey), Luke 24:42

kla>siv, breaking, Luke 24:35; Acts 2:42

klini>dion, couch, Luke 5:19, 24

klisi>a, company (at table), Luke 9:14

koitw>n, bedchamber, Acts 12:20

kolumba>w, swim, Acts 27:43

kolwni>a, colony, Acts 16:12

kopeto>v, lamentation, Acts 8:2

kopri>a, dung, Luke 13:8; 14:35

ko>rax, raven, Luke 12:24

ko>rov, measure, Luke 16:7

koufi>zw, lighten (as a ship), Acts 27:38

kraipa>lh, surfeiting, Luke 21:34

kra>tistov, most excellent, Luke 1:3; Acts 23:26; 24:3; 26:25

kth>twr, possessor, Acts 4:34
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lake>w, burst asunder, Acts 1:18
kra>tistov, most excellent, Luke 1:3; Acts 23:26; 24:3; 26:25

kth>twr, possessor, Acts 4:34

lake>w, burst asunder, Acts 1:18

lakti>zw, to kick, Acts 26:14

laceuto>v, rock-hewn, Luke 23:53

lei~ov, smooth, Luke 3:5

lepi>v, a scale, Acts 9:18

lh~rov, tattle, idle talk, Luke 24:11

limh>n, a haven, Acts 27:8, 12

li>y, the southwest wind, Acts 27:12

lo>giov, eloquent, Acts 18:24

lumai>nomai, to make havoc, Acts 8:3

lusitelei~, it is better, Luke 17:2

lutrwth>v, deliverer, Acts 7:35

magei>a, sorcery, Acts 8:11

mageu>w, to use sorcery, Acts 8:9

maqh>tria, female disciple, Acts 9:36

makroqu>mwv, patiently, Acts 26:3

mani>a, madness, Acts 26:24

manteu>omai, to divine, practice soothsaying, Acts 16:16

masti>zw, to scourge, Acts 26:25

megalei~a, great things, Luke 1:49; Acts 2:11

meli>ssiov, of honey, Luke 24:42

meristh>v, divider, Luke 12:14

meshmbri>a, south, Acts 8:26; 22:6

mesto>w, to fill, Acts 2:13

metaba>llomai, to change one's mind, Acts 28:6

metakale>omai, call for, Acts 7:14; 10:32; 20:17; 24:25

metape>mpw, send for, Acts 10:5, 22, 29; 11:13; 24:24, 26; 25:3

metewri>zomai, to be of doubtful mind, Luke 12:29

metoiki>zw, to remove the dwelling place, Acts 7:4, 43

metri>wv, moderately, Acts 20:12

mhdamw~v, by no means, not so, Acts 10:14; 11:8

mi>sqiov, hired, salaried, Luke 15:17, 19

mi>sqwma, hired house, Acts 28:30

mna~, pound, mina, Luke 19:13, 16, 18, 20, 24, 25

mo>giv, hardly, Luke 9:39

moscopoie>w, to make a calf, Acts 7:41

nau>klhrov, ship-owner,
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nau~v, ship, Acts 27:41
mo>giv, hardly, Luke 9:39

moscopoie>w, to make a calf, Acts 7:41

nau>klhrov, ship-owner, Acts 27:11

nau~v, ship, Acts 27:41

neani>av, young man, Acts 7:58; 20:9; 23:17, 18, 22

neosso>v, young (especially of birds), Luke 2:24

newko>rov, temple-sweeper, Luke 19:35

nhsi>on, island, Acts 27:16

nossia>, brood, Luke 13:34

ojgdoh>konta, fourscore, Luke 2:37; 16:7

oJdeu>w, to journey, Luke 10:33

oJdoipore>w, to go on one's journey, Acts 10:9

ojdoipore>w, to be sorrowful, Luke 2:48; 16:24, 25; Acts 20:38

ojqo>nh, sheet, Acts 10:11; 11:5

oi]khma, cell, Acts 12:7

oijkonome>w, to be a steward, Luke 16:2

ojke>w, to delay, Acts 9:38

oJloklhri>a, perfect soundness, Acts 3:16

o]mbrov, shower, Luke 12:54

oJmile>w, talk together, commune, Luke 24:14, 15; Acts 20:11; 24:26

oJmo>tecnov, of the same craft, Acts 18:3

o]neidov, reproach, Luke 1:25

oJpo>te, when, Luke 6:3

ojpta>nomai, to be seen, Acts 1:3

ojpto>v, broiled, Luke 24:42

ojrguia>, fathom, Acts 27:28

ojreino>v, hilly, mountainous, Luke 1:39, 65

ojrqri>zw, to rise early, Luke 21:38

oJroqesi>a, boundary, Acts 17:26

oujrano>qen, from heaven, Acts 14:17; 26:13

oujsi>a, substance, property, Luke 15:12, 13

ojfru>v, brow, Luke 4:29

ojclopoie>w, gather a company, Acts 17:5

paqhto>v, destined to suffer, Acts 26:23

pamplhqei>, all at once, Luke 23:18

pandocei~on, inn, Luke 10:34

pandoceu>v, host, Luke 10:35

panoiki>, with all one's house, Acts 16:34

pa>nth, always, Acts 24:3
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parabia>zomai, constrain, Luke 24:29; Acts 16:15

para>doxov, strange, Luke 5:26
panoiki>, with all one's house, Acts 16:34

pa>nth, always, Acts 24:3

parabia>zomai, constrain, Luke 24:29; Acts 16:15

para>doxov, strange, Luke 5:26

paraqewre>w, neglect, Acts 6:1

paraine>w, admonish, Acts 27:9, 22

parakaqi>zw, sit by, Luke 10:39

parakalu>ptw, to hide, Luke 9:45

parale>gomai, to sail near by, Acts 27:8, 13

para>liov, near or by the sea, Luke 6:17

paranome>w, to transgress law, Acts 23:3

paraple>w, to sail by, Acts 20:16

para>shmov, sign or emblem, Acts 28:11

paratei>nw, continue, prolong, Acts 20:7

parath>rhsiv, observation, Luke 17:20

paratugca>nw, fall in with, meet, Acts 17:17

paraceimasi>a, wintering near or at, Acts 27:12

parenocle>w, trouble, Acts 15:19

parqeni>a, virginity, Luke 2:36

paroi>comai, to pass away, Acts 14:16

parotru>nw, stir up, Acts 13:50

patrw|~ov, of the fathers, Acts 22:3; 24:14; 28:17

pedino>v, plain, Luke 6:17

pezeu>w, to go afoot, Acts 20:13

peira>w, attempt, Acts 9:26; 26:21

penicro>v, poor, Luke 21:2

pentekaide>katov, fifteenth, Luke 3:1

peria>ptw, kindle, Luke 22:55

periastra>ptw, shine round about, Acts 9:3; 22:6

perikrath>v, master (of the boat) Luke 27:16

perikru>ptw, hide, Luke 1:24

perikuklo>w, compass round, Luke 19:43

perila>mpw, shine round about, Luke 2:9; Acts 26:13

perime>nw, wait for, Acts 1:4

pe>rix, round about, Acts 5:16

perioike>w, dwell round about, Luke 1:65

peri>oikov, neighbor, Luke 1:58

perioch>, place, contents of a passage (of scripture), Acts 8:32

perirjrJh>gnumi, rend off, Acts 16:22
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perispa>omai, to be cumbered, Luke 10:40
perioch>, place, contents of a passage (of scripture), Acts 8:32

perirjrJh>gnumi, rend off, Acts 16:22

perispa>omai, to be cumbered, Luke 10:40

peritre>pw, pervert, Acts 26:24

ph>ganon, rue, Luke 11:42

pie>zw, press down, Luke 6:38

pi>mpramai, to be inflamed or swollen, Acts 28:6

pinaki>dion, writing-tablet, Luke 1:63

ple>w, to sail, Luke 8:23; Acts 21:3; 27:2, 6, 24

plhmmu>ra, flood, Luke 6:48

plo>ov, sailing, voyage, Acts 21:7 27:9, 10

polita>rchv, ruler of the city, Acts 17:6, 8

poli>thv, citizen, Luke 15;15; 19:14; Acts 21:39

pollaplasi>wn, manifold more, Luke 18:30

porfuro>pwliv, seller of purple, Acts 16:14

pragmateu>omai, to trade, Luke 19:13

pra>ktwr, officer, exactor, Luke 12:58

presbei>a, embassy, Luke 4:32; 19:14

prhnh>v, headlong, Acts 1:18

proba>llw, put forward, Luke 21:30; Acts 19:33

prokhru>ssw, preach before (time), Acts 3:20; 13:24

promeleta>w, meditate beforehand, Luke 21:14

proora>w, see before, Acts 2:25; 21:29

proporeu>omai, go before, Luke 1:76; Acts 7:40

prosanabai>nw, go up, Luke 14:10

prosdapana>w, spend, Luke 8:43

prosapeile>omai, threaten farther, Acts 4:21

prosdapana>w, spend more, Luke 10:35

prosde>omai, to need, Luke 17:25

prosdoki>a, expectation, Luke 21:26; Acts 12:11

prosea>w, permit, Acts 27:7

proserga>zomai, gain, Luke 19:16

prosklhro>omai, consort with, Acts 17:4

proslale>w, speak to, Acts 13:43; 28:20

pro>speinov, very hungry, Acts 10:10

prosph>gnumi, crucify, Acts 2:23

prospoie>omai, make as though, Luke 24:28

prosrh>gnumi, beat vehemently upon, Luke 6:48, 49

prosfa>twv, lately,
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prosyau>w, touch, Luke 11:46
prospoie>omai, make as though, Luke 24:28

prosrh>gnumi, beat vehemently upon, Luke 6:48, 49

prosfa>twv, lately, Acts 18:2

prosyau>w, touch, Luke 11:46

proswpolh`>mpthv, respecter of persons, Acts 10:34

prota>ssomai, be appointed beforehand, Acts 17:26

protei>nw, bind, Acts 22:25

protre>pomai, exhort, Acts 18:27

prou`pa>rcw, to be beforetime, Luke 23:12; Acts 8:9

profe>rw, bring forth, Luke 6:45

proceiri>zomai, choose, appoint, Acts 22:14; 26:16

proceirotone>omai, to be chosen before, Acts 10:41

prw>ra, prow, Acts 27:30, 41

prwtosta>thv, ringleader, Acts 24:5

ptoe>omai, to be terrified, Luke 21:9; 24:37

ptu>ssw, to roll together (a parchment), Luke 4:20

pura>, fire, Acts 28:2, 3

rJabdou~cov, serjeant, Acts 16:35, 38

rJadiou>rghma, crime,villany, Acts 18:14

rJadiourgi>a, villany, mischief, Acts 13:10

rJh~gma, ruin, Luke 6:49

rJh>twr, orator, Acts 24:1

rJw>nnumai, farewell, A Luke 15:29; 23:30

sa>lov, swell of the sea, billows, Luke 21:25

sani>v, board, Acts 27:44

sebasto>v, Augustan, Acts 27:1

sika>riov, assassin, Acts 21:38

si>kera, strong drink, Luke 1:15

simiki>nqion, apron, Acts 19:12

sinia>zw, sift, Luke 22:31

sitome>trion, portion of meat, Luke 12:42

ska>ptw, dig, Luke 6:48; 13:8; 16:3

ska>fh, boat, Acts 27:16, 30, 32

skeuh>, tackling, Acts 27:19

skhnopoio>v, tent-maker, Acts 18:3

skirta>w, leap, frisk, Luke 1:41, 44; 6:23

sklhrotra>chlov, stiff-necked, Acts 7:51

sku~la, spoils, Luke 11:22

soro>v, bier, Luke 7:14
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spargano>w, wrap in swaddling-clothes, Luke 2:7, 12

spermolo>gov, babbler, Acts 17:18
sku~la, spoils, Luke 11:22

soro>v, bier, Luke 7:14

spargano>w, wrap in swaddling-clothes, Luke 2:7, 12

spermolo>gov, babbler, Acts 17:18

ste>mma, garland, Acts 14:13

stereo>w, to strengthen, Acts 3:7, 16; 16:5

stigmh>, moment (of time), Luke 4:5

stratopeda>rchv, captain, magistrate, Luke 22:4, 52; Acts 4:1; 5:24, 26; 16:20-38

strati>a, host, Luke 2:13; Acts 7:42

stratopeda>rchv, captain of the guard, Acts 28:16

strato>pedon, army, Luke 21:20

sugge>neia, kindred, Luke 1:61; Acts 7:3, 14

suggeni>v, kinswoman, Luke 1:36

sugaku>ptomai, to be covered, Luke 12:2

sugkatabai>nw, to go down with, Acts 25:5

sugkatati>qemai, to consent, Luke 23:51

sugkatayhfi>omai, to be numbered with, Acts 1:26

sugkine>w, stir up, Acts 6:12

sugkomi>zw, carry away (for burial), Acts 8:2

sugku>ptw, to be bent together, Luke 13:11

sugkuri>a, chance, coincidence, Luke 10:31

sugce>w, stir up, Acts 21:27

sugcu>nw, confound or confuse, Acts 2:6; 9:22; 19:32; 21:31

su>gcusiv, confusion, Acts 19:29

suzh>thsiv, disputation, Acts 15:2, 7; 28:29

suka>minov, sycamine, Luke 17:6

sukomwrai>a, sycamore, Luke 19:4

sukofante>w, accuse falsely, Luke 3:14; 19:8

sullogi>zomai, to reason together, Luke 20:5

sumba>llw, to put together in mind, ponder. confer, encounter, meet, help, Luke 2:19; 14:31; Acts 4:15; 17:18; 18:27; 20:14

supa>reimi, to be present with, Acts 25:24

sumperilamba>nw, embrace, Acts 20:10

sumpi>nw, drink with, Acts 10:41

sumpi>ptw, fall in, Luke 6:49

sumplhro>w, fill; of time, to come fully, Luke 8:23; 9:51; Acts 2:1

sumfu>omai, spring up with, Luke 8:7

sumfwni>a, music, Luke 15:25

sumyhfi>zw, count, or reckon up, Acts 19:19

sunaqroi>zw, gather together, Luke 24:33; Acts 12:12; 19:25
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sunali>zomai, to be assembled together, Acts 1:4
sumyhfi>zw, count, or reckon up, Acts 19:19

sunaqroi>zw, gather together, Luke 24:33; Acts 12:12; 19:25

sunali>zomai, to be assembled together, Acts 1:4

sunarpa>zw, catch, Luke 8:29; Acts 6:12; 19:29; 27:15

sundromh>, a running together, concourse, Acts 21:30

su>neimi, to be with, Luke 10:18; Acts 22:11

su>neimi, (ei+mi, to go), to be gathered together, Luke 8:4

sunelau>nw, set at one, Acts 7:26

sune>pomai, accompany, Acts 20:4

sunefi>sthmi, assail together, Acts 16:22

sunqru>ptw, break, Acts 21:13

sunodeu>w, journey with, Acts 9:7

sunodi>a, company (of travelers), Luke 2:44

sunomile>w, talk with, Acts 10:27

sunomore>w, to border together, to adjoin, Acts 18:7

sunto>mwv, concisely, Acts 24:4

su>ntrofov, brought up with, Acts 13:1

suntugca>nw, to come to, or at, Luke 8:19

sunwmosi>a, conspiracy, Acts 23:13

su>rtiv, quicksand, Acts 27:17

suspara>ssw, to tear, Luke 9:42

sustre>fw, gather, Acts 28:3

sustrofh>, concourse, Acts 19:40; 23:12

sfa>gion, victim, slain beast, Acts 7:42

sfodrw~v, exceedingly, Acts 27:18

sfuro>n, ankle-bone, Acts 3:7

scolh>, school, Acts 19:9

takto>v, set, appointed, Acts 12:21

tanu~n, now, Acts 4:29; 5:38; 17:30; 20:32; 27:22

ta>racov, stir, Acts 12:18; 19:23

ta>cista, with all speed, Acts 17:5

tekmh>rion, proof, Acts 1:3

telesfore>w, bring fruit to perfection, Luke 7:14

tessarakontaeth>v, period of forty years, Acts 7:23

tessareskaide>katov, fourteenth, Acts 27:27, 33

tetra>dion, quaternion, Acts 12:4

tetraplo>ov, fourfold, Luke 19:8

tetrarce>w, to be tetrarch, Luke 3:1

timwre>w,
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toi~cov, wall, Acts 23:3
tetraplo>ov, fourfold, Luke 19:8

tetrarce>w, to be tetrarch, Luke 3:1

timwre>w, punish, Acts 22:5; 26:11

toi~cov, wall, Acts 23:3

trau~ma, wound, Luke 10:34

traumati>zw, to wound, Luke 20:12; Acts 19:16

tracu>v, rough, Luke 3:5; Acts 27:29

trh~ma, eye (of a needle), Luke Luke 18:25

tri>stegon, third loft, Acts 20:9

trisci>lioi, three thousand, Acts 2:41

trofofore>w, to bear as a nursing father, Acts 13:18

trugw>n, turtle-dove, Luke 2:24

tufwniko>v, tempestuous, whirling, Acts 27:14

ujgro>v, moist, fresh, green, Luke 23:31

uJdrwpiko>v, a dropsical person, Luke 14:2

uJperei>dw, overlook, Acts 17:30

uJperekcu>nomai, run over, Luke 6:38

ujperw|~on, upper room, Acts 1:13; 9:37, 39; 20:8

ujphrete>w, serve, minister, Acts 13:36; 20:34; 24:23

uJpoba>llw, suborn, Acts 6:11

uJpozw>nnumi, undergird, Acts 27:17

uJpokri>nomai, feign, Luke 20:20

uJpolamba>nw, suppose, answer, receive, Luke 7:43; 10:30; Acts 1:9; 2:15

uJponoe>w, think, suppose, Acts 13:25; 25:18; 27:27

uJpople>w, sail under, Acts 27:4, 7

uJpopne>w, blow softly, Acts 27:13

uJpostrw>nnumi, spread, Luke 19:36

uJpotre>cw, run under, Acts 27:16

ujpocwre>w, withdraw, Luke 5:16; 9:10

fantasi>a, pomp, Acts 25:23

fa>ragx, valley, Luke 3:5

fa>siv, tidings, Acts 21:31

fa>tnh, manger, Luke 2:7, 12, 16; 13:15

filanqrw>pwv, courteously, Acts 27:3

filoneiki>a, strife, Luke 22:24

filo>sofov, philosopher, Acts 17:18

filofro>nwv, courteously, Acts 28:7

fo>bhtron, a terror, fearful sight, Luke 21:11

fo>rtov, lading, Acts 27:10
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froni>mwv, wisely, Luke 16:8

frua>ssw, rage, Acts 4:25
fo>bhtron, a terror, fearful sight, Luke 21:11

fo>rtov, lading, Acts 27:10

froni>mwv, wisely, Luke 16:8

frua>ssw, rage, Acts 4:25

fru>ganoon, stick, Acts 28:3

fulaki>zw, imprison, Acts 22:19

fu>lax, keeper, Acts 5:23; 12:6, 19

ca>rax, trench, Luke 19:43

ca>sma, gulf, Luke 10:26

ceima>zomai, to be tempest-tossed, Acts 27:18

ceiragwge>w, lead by the hand, Acts 9:8; 22:11

ceiragwgo>v, one leading by the hand, Acts 13:11

cleua>zw, mock, Acts 17:32

coro>v, dancing, Luke 15:25

co>rtasma, sustenance, Acts 7:11

cra>w, lend, Luke 11:5

crewfeile>thv, debtor, Luke 7:41; 16:5

cronotribe>w, spend time, Acts 20:16

crw>v, body, skin, Acts 19:12

cw~rov, northwest, Acts 27:12

yw>cw, to rub, Luke 6:1

wne>omai, to buy, Acts 7:16

wjo>n, egg, Luke 11:12

INTRODUCTION TO THE EPISTLES OF JAMES PETER AND JUDE
The name "catholic" is applied to the epistle of James, the two epistles of Peter, the three of John, and the epistle of Jude. The term is variously explained, some
regarding it as equivalent to canonical, others as opposed to heretical, and as applied to writing which agree with the doctrines of the universal church. Others, again,
suppose that this group of epistles was so designated, in order to distinguish it from the two other groups formed by the Gospels and Acts, and the Pauline epistles, as a
general collection of the writings of the other apostles.

The better explanation is that they are called "catholic," or general, because addressed to no particular church or individual, but to a number of scattered churches or
people (see 1 Peter 1:1 and James 1:1). In this sense the term does not strictly apply to the second and third epistles of John, which are addressed to individuals, and
includes them only when regarded in the light of appendices to the first epistle. We speak in this Introduction of the epistles of James, Peter, and Jude only, reserving
remarks on the epistles of John for the general introduction to the Johannine writings, in the second volume.

THE EPISTLE OF JAMES

According to the oldest arrangement of the New Testament, the epistle of James stands first in order of all the apostolical epistles. The most competent critics generally
agree in designating as its author James, the president of the church at Jerusalem, and known as the Lord's brother.

"No doubt," says Dean Stanley, "if we look at James' influence and authority from the more general point of view, whether of the whole Jewish Christian world or of the
whole Gentile Christian world, it sinks into nothing before the majesty of Peter and Paul;" but within the circle of the purely Palestinian Christians, and in Jerusalem,
James is the chief representative of the Christian society. The later traditions of the Jewish Christians invest him with a priestly sanctity. His austerities and devotions are
described in extravagant terms. He is said to have kneeled until his knees were as hard as the knees of camels, and to have been constant in prayer in the temple. He
went barefoot, and practiced abstinence from wine, and wore the long hair, the linen ephod, and the unshorn beard of the Nazarites, and even abstained from washing.
He was known as "The Just." The people vied with each other to touch the hem of his garment; and he is reputed to have called down rain in the drought, after the
manner of Elijah. His chair was preserved as a relic until the fourth century, and a pillar in the valley of Jehosaphat marked the spot where he fell.

The account of his martyrdom is given by Eusebius from the lost work of Hegesippus, by Josephus, and in the Clementine Recognitions. In Hegesippus and the
Recognitions, the story is dramatic and deeply tinged with romance. The narrative of the former "is," says Dr. Schaff, "an overdrawn picture of the middle of the second
century, colored by Judaizing traits, which may have been derived from 'the Ascents of James' and other apocryphal sources." It is, substantially, as follows: Having
been asked, "What is the gate of Jesus?" he replied that he was the Savior; from which some believed that Jesus is the Christ. The Jews and Scribes and Pharisees,
becoming alarmed, came to James, and besought him to restrain the people from going after Jesus, to persuade against him all that came to the Passover, and, with this
view, to stand on the pinnacle of the temple, where he might be seen and heard by all the people. They accordingly placed him there, and said, "O Just One, to whom
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we all give heed, inasmuch as the people is gone astray after Jesus who is crucified, tell us what is the gate of Jesus?" He answered, with a loud voice,   215
                                                                                                                                                          "Why ask/ye
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                                                                                                                                                                      me
concerning Jesus, the Son of man? He sits in heaven, on the right hand of the mighty power, and he is also about to come in the clouds of heaven." Many being
convinced, and saying, "Hosanna to the Son of David!" the Scribes and Pharisees said, "We have done ill in furnishing so great a testimony to Jesus. Let us go and cast
century, colored by Judaizing traits, which may have been derived from 'the Ascents of James' and other apocryphal sources." It is, substantially, as follows: Having
been asked, "What is the gate of Jesus?" he replied that he was the Savior; from which some believed that Jesus is the Christ. The Jews and Scribes and Pharisees,
becoming alarmed, came to James, and besought him to restrain the people from going after Jesus, to persuade against him all that came to the Passover, and, with this
view, to stand on the pinnacle of the temple, where he might be seen and heard by all the people. They accordingly placed him there, and said, "O Just One, to whom
we all give heed, inasmuch as the people is gone astray after Jesus who is crucified, tell us what is the gate of Jesus?" He answered, with a loud voice, "Why ask ye me
concerning Jesus, the Son of man? He sits in heaven, on the right hand of the mighty power, and he is also about to come in the clouds of heaven." Many being
convinced, and saying, "Hosanna to the Son of David!" the Scribes and Pharisees said, "We have done ill in furnishing so great a testimony to Jesus. Let us go and cast
him down." They went up then and threw him down, and as he was not killed by the fall they began to stone him. And he, turning round, knelt and said, "I beseech thee,
Lord God and Father, forgive them, for they know not what they do." But while they were thus stoning him, one of the priests, of the sons of Rechab, cried, saying,
"Stop! what do ye? The Just One prays for you;" and one of them, one of the fullers, took the club with which he used to press the cloths, and struck it on the head of
the Just One. And so he bore witness, and they buried him on the place by the temple.

The epistle was probably written from Jerusalem, where James would be likely to become acquainted with the condition of the Jews, through those who came up at the
feasts. Certain allusions in the epistle go to confirm this. The comparison of the double-minded man to a wave of the sea (James 1:6), and the picture of the ships
(James 3:4); might well be written by one dwelling near the sea and familiar with it. The illustrations in James 3:11, 12 - the figs, the oil, the wine, the salt and bitter
springs - are furnished by Palestine, as are the drought (James 5:17, 18), the former and the latter rain (James 5:7), and the hot, parching wind (James 1:11), for which
the name kau>swn was specially known in Palestine.

The epistle is written from a Jewish stand-point. "Christianity appears in it, not as a new dispensation, but as a development and perfection of the old. The Christian's
highest honor is not that he is a member of the universal church, but that he is the genuine type of the ancient Israelite. It reveals no new principle of spiritual life, such as
those which were to turn the world upside down in the teaching of Paul or of John, but only that pure and perfect morality which was the true fulfilment of the
law" (Stanley). Twice only the name of Christ occurs (James 1:1; 2:1); the word "gospel" not at all; and there is no allusion to Redemption, Incarnation, Resurrection, or
Ascension. the rules of morality which he lays down are enforced by Jewish rather than by Christian motives and sanctions. The violation of the "royal law" is menaced
with the sentence of the law (James 2:8, 13); and uncharitable judgment is deprecated on the ground of the law's condemnation, and not as alien to the spirit of Christ.

At the same time, the very legalism of the epistle is the outgrowth of the Sermon on the Mount, the language of which it reflects more than any other book of the New
Testament. It meets the formalism, the fatalism, the hypocrisy, the arrogance, insolence, and oppression engendered by the sharp social distinctions of the age, with a
teaching conceived in the spirit, and often expressed in the forms of the Great Teacher's moral code. "The epistle," says Dr. Scott, "strikes the ear from beginning to end
as an echo of the oral teaching of our Lord. There is scarcely a thought in it which cannot be traced to Christ's personal teaching. If John has lain on the Savior's
bosom, James has sat at his feet."

The following correspondences may be noted:

MatthewJames

Matthew 5:3.James 1:9; 2:5.

Matthew 5:4.James 4:9.

Matthew 5:7, 9.James 2:13; 3:17.

Matthew 5:8.James 4:8.

Matthew 5:9.James 3:18.

Matthew 5:11, 12.James 1:2; 5:10, 11.

Matthew 5:19.James 1:19, 25; 2:10, 11.

Matthew 5:22.James 1:20.

Matthew 5:27.James 2:10, 11.

Matthew 5:34 seq.James 5:12.

Matthew 5:48.James 1:4.

Matthew 6:15.James 2:13.

Matthew 6:19.James 5:2 seq.

Matthew 6:24.James 4:4.

Matthew 6:25.James 4:13-16.

Matthew 7:1 seq.James 3:1; 4:11 seq.

Matthew 7:2.James 2:13.

Matthew 7:7, 11.James 1:5, 17.

Matthew 7:8.James 4:3.

Matthew 7:12.James 2:8.

Matthew 7:16.James 3:12

Matthew 7:21-26.James
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The style and diction of the epistle are strongly marked. Links connecting them with the historic individuality of the writer, which are so numerous in the case of Peter,
are almost entirely wanting. The expression, "Hearken, my beloved brethren" (James 2:5), suggests the familiar phrase Acts 15:13; and the ordinary Greek greeting,
Matthew 7:12.James 2:8.

Matthew 7:16.James 3:12

Matthew 7:21-26.James 1:22; 2:14; 5:7-9.

The style and diction of the epistle are strongly marked. Links connecting them with the historic individuality of the writer, which are so numerous in the case of Peter,
are almost entirely wanting. The expression, "Hearken, my beloved brethren" (James 2:5), suggests the familiar phrase Acts 15:13; and the ordinary Greek greeting,
cai>rein, hail (Acts 15:23), is repeated in James 1:1; the only two places where it occurs in a Christian epistle. The purity of the Greek, and its comparative freedom
from Hebraisms, are difficult to account for in a writer who had passed his life in Jerusalem. The style is sententious and antithetic; the thoughts not linked in logical
connection, but massed in groups of short sentences, like the proverbial says of the Jews; with which class of literature the writer was evidently familiar. His utterance
glows with the fervor of his spirit; it is rapid, exclamatory, graphic, abrupt, sometimes poetical in form, and moving with a rhythmical Greek with Hebrew intensity of
expression."

THE EPISTLES OF PETER.

The life and character of the apostle Peter are familiar to all readers of the Gospels and Acts. It has already been shown in the Introduction to the Gospel of Mark how
the style and diction of that gospel exhibit the influence of Peter, and how the characteristics which appear in the Acts, in those scenes in which Peter was the only or
the principal actor, reappear in the second gospel. If these epistles are from his pen, we may therefore expect to find in them traces of the keen-sightedness, the ready
application of what is observed, and the impulsiveness and promptness which appear in the other two books, always allowing for the difference between a narrative
and a hortatory style.

It has been observed that "the sight, and what it should do and reap, fills a great space in Peter's letters." Accordingly, we read that God's salvation is ready to be
revealed in the last time (1 Peter 1:5); the angels desire to look into the mysteries of the gospel (1 Peter 1:12); Christ was manifested at the end of the times (1 Peter
1:20); the Gentiles shall behold your good works (1 Peter 2:12); unbelieving husbands shall be convinced by beholding the chaste behavior of their wives (1 Peter 3:2);
the apostle was a witness of Christ's sufferings (1 Peter 5:1), and an eye-witness of his majesty (2 Peter 1:16); the elders must exercise oversight of the flock (1 Peter
5:2). Similarly he speaks of the day of visitation, or, lit., overlooking (1 Peter 2:12); Christ is the bishop, lit., overseer, of souls (1 Peter 2:25); he who lacks Christian
graces is blind, seeing only what is near (2 Peter 1:9); Lot was vexed at seeing the wickedness of his neighbors (2 Peter 2:8); the wicked have eyes full of adultery (2
Peter 2:14).

Equally apparent is his readiness to apply what he sees and hears. "Not one thought," says Canon Cook, "connected with the mystery of salvation is presented without
an instant and emphatic reference to what a Christian ought to feel, and what he ought to do. No place in the spiritual temple is so humble that he who holds it has not
before him the loftiest sphere of spiritual action and thought. Injunctions which touch the heart most powerfully are impressed upon us as we contemplate the eternal
glory, the manifestations of Christ's love." Thus we have sanctification of the spirit unto obedience (1 Peter 1:2); be holy in living (1 Peter 1:15). The first epistle
abounds in exhortations to personal religion (1 Peter 2:10-18; 3:1-16; 4:1-11; 5:1-9. Christian graces shall make believers to be neither idle or unfruitful (2 Peter 1:8);
they shall not fall if they do these things (2 Peter 1:10); he exhorts to holy living and godliness (2 Peter 3:11).

It is in such pointed and practical exhortations as these that the prompt and energetic character of the apostle reappears. Dr. Davidson observes that the writer is
"zealous, but mild, earnest, but not fervid;" a statement which is adapted to provoke a smile from one who has felt the nervous grip of the first epistle, and which
becomes palpably absurd if we admit, as of course Dr. Davidson does not, the authenticity of the second. The "mild tone" assuredly is not dominant there; but, in any
event, it would be strange if the letters did not show traces of the mellowing of years, and of the ripening of the spirit of Christ is this once passionate and headstrong
disciple. The second chapter of the second epistle is no feeble reminder of the Peter who smote off the ear of Malchus.

The graphic and picturesque character of these letters is notable. In the two epistles, containing eight chapters, the longest of which consists of but twenty-five verses,
there are one hundred and nineteen words which occur nowhere else in the New Testament. Picture-words abound, such as wjruo>menov, roaring (1 Peter 5:8);
oJpli>sasqe, arm yourselves (1 Peter 4:1); ejpika>lumma, cloke (1 Peter 2:16); fimou~n, put to silence, lit., muzzle (1 Peter 2:15); skolio>v, froward, lit., awry or
twisted (1 Peter 2:18); ejktenw~v, fervently, lit., on the stretch (1 Peter 1:22); ajpo>qesiv, putting off (2 Peter 1:14); e]xodov, decease (2 Peter 1:15); diauga>zein,
dawn (2 Peter 1:19); aujcmhro, dark or dry (2 Peter 1:19); ejpi>lusiv, interpretation, lit., untying (2 Peter 1:20); streblou~sin, wrest, as with a windlass (1 Peter 3:16),
and many others.

The same graphic character appears in what may be styled reminiscent words or phrases, in which the former personal experience of the writer is mirrored. Thus, gird
yourselves with humility (1 Peter 5:5 see note there) recalls the picture of the Lord girded with a towel and washing the disciple's feet. To look into (1 Peter 1:12)
expresses a stooping down to gaze intently, and carries us back to the visit of Peter and John to the sepulchre on the morning of the resurrection, when they stooped
down and looked into the tomb. In feed the flock (Rev., tend, 1 Peter 5:2) is reflected Christ's charge to Peter at the lake. The recurrence of the word
ajpproswpolh>mptwv, without respect of persons (1 Peter 1:17), used in a kindred form by Peter, Acts 10:34 would seem to indicate that the scene in the house of
Cornelius was present to his mind; and be watchful (1 Peter 5:8) may have been suggested by the remembrance of his own drowsiness in Gethsemane, and of Christ's
exhortation to watch. So, too, it is interesting to read the words buffeted (1 Peter 2:20), the tree (tolon, an unusual word, used by him, Acts 5:30; 10:39), and stripe or
weal (1 Peter 2:24), in the light of the gospel narratives of Christ's sufferings. Christ had called Simon a rock, and a little later a stumbling-block. Peter combines both
words into one phrase, a rock of offense (1 Peter 2:8). A very striking instance appears in the reference to the Transfiguration (2 Peter 1:17, 18), where he uses the
peculiar word e]xodov, decease; lit., going out, which occurs in Luke 9:31 and also in Hebrews 11:22. Compare, also, tabernacle, in 2 Peter 1:13, 14, with let us
make three tabernacles.

Both epistles are pervaded with an Old-Testament atmosphere. The testimony of Old-Testament prophecy, teaching, and history is emphasized (1 Peter 1:10-12; 3:5,
6, 20; 2 Peter 1:19-21; 2:1, 4-8, 15, 16; 3:2, 5, 6). Old-Testament quotations and references are brought into the text, though the introductory formulas, because it is
written, and wherefore it is contained in scripture, do not occur in the second epistle; and the interweaving, as of familiar expressions, is not so conspicuous there as in
the first epistles (see 1 Peter 1:16, 24, 25; 2:6, 7, 9, 10, 23, 24; 3:6, 10, 14; 4:8, 18; 5:5, 7; 2 Peter 1:19-21; 2:5, 6, 7, 15, 21; 3:5, 6, 8, 13). The church of Christ is
represented as the church of Israel perfected and spiritualized (1 Peter 2:4-10; the exhortation to holiness (1 Peter 1:15, 16) is given in the language of Leviticus 11:44;
Christ is described (1 Peter 2:6) in the terms of Isaiah 28:16 and Psalms 118:22; and the prophetic utterance of Isaiah concerning the servant of Jehovah (Isaiah 52:13-
53:12) reappears in 1 Peter 2:23, 24.

The epistles are evidently the work of a Jew. We find, as we might expect, the writer illustrating his positions from Jewish history and tradition, as in his references to
Noah, Sarah, Balaam, and his use of the word rJantismo, sprinkling (1 Peter 1:2), a peculiarly Levitical term. He shows how the spirit of Christ dwelt in the Old-
Testament prophets, and how Christians are a royal priesthood.

The resemblance, both in ideas and expressions, to passages in the epistles of Paul and James is marked, especially in the first epistle. It will be instructive to compare
the following:

James1 Peter
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James 1:2, 3.1 Peter 1:6, 7.
The resemblance, both in ideas and expressions, to passages in the epistles of Paul and James is marked, especially in the first epistle. It will be instructive to compare
the following:

James1 Peter

James 1:2, 3.1 Peter 1:6, 7.

James 1:10, 11.1 Peter 1:24.

James 1:18.1 Peter 1:23.

James 4:6, 10.1 Peter 5:5, 6.

James 5:20.1 Peter 4:8.

Paul1 Peter

Romans 12:2.1 Peter 1:14.

Romans 4:24.1 Peter 1:21.

Romans 12:1.1 Peter 2:5.

Romans 9:33.1 Peter 2:6-8.

Romans 9:25, 26.1 Peter 2:10.

Romans 13:1-4.1 Peter 2:13, 14.

Galatians 5:13.1 Peter 2:16.

Romans 6:18.1 Peter 2:24.

Romans 12:17.1 Peter 3:9.

Romans 12:6, 7.1 Peter 4:10, 11.

Romans 8:18.1 Peter 5:1.

Romans 2:7, 10.1 Peter 1:7.

Romans 8:17.1 Peter 4:13.

Romans 12:13.1 Peter 4:9.

Romans 13:13.1 Peter 4:3.

Romans 13:14.1 Peter 4:1.

1 Thessalonians 5:6.1 Peter 5:8.

1 Corinthians 16:20.1 Peter 5:14.

Nor are such resemblances wanting in the second epistle, though they are resemblances in tone, subject, and spirit, rather than verbal. It is in this epistle that Peter
designates Paul's writings as scripture (2 Peter 3:16). Compare

Paul2 Peter

Romans 1:28; 3:20.2 Peter 1:2.

1 Timothy 1:4; 4:7.2 Peter 1:16.

1 Timothy 6:5; Titus 1:11.2 Peter 2:3.

1 Corinthians 10:29; Galatians 5:13.2 Peter 2:19.

Romans 2:4; 9:22.2 Peter 3:15.

Galatians 2:4.2 Peter 2:1.

Into the much-vexed question of the authenticity of the second epistle we are not called upon to enter. The point of differences of style between the two epistles is a fair
one. There are such differences, and very decided ones, though perhaps they are no more and no greater than can be explained by diversity of subject and
circumstances, and the difference in the author's age. Some of the expressions peculiar to the second epistle are - granting things which pertain unto life and godliness (2
Peter 1:3); precious and exceeding great (2 Peter 1:4); adding all diligence, and supply virtue (2 Peter 1:5); an entrance richly supplied (2 Peter 1:11); receiving
forgetfulness (2 Peter 1:9); sects of perdition (2 Peter 2:1); cast down to Tartarus (2 Peter 2:4); the world compacted out of water and by means of water (2 Peter
3:5), etc.
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But, while allowing for these differences, and recognizing the weakness of the external evidence for the authenticity of the epistle, the internal evidence of style and tone
seems to us to outweigh the differences, and to show that both epistles were from the same hand. There is the same picturesqueness of diction, and a similar fertility of
unusual words. Of the one hundred and twenty words which occur only in the writings of Peter, fifty-seven are peculiar to the second epistle; and, what is still more
circumstances, and the difference in the author's age. Some of the expressions peculiar to the second epistle are - granting things which pertain unto life and godliness (2
Peter 1:3); precious and exceeding great (2 Peter 1:4); adding all diligence, and supply virtue (2 Peter 1:5); an entrance richly supplied (2 Peter 1:11); receiving
forgetfulness (2 Peter 1:9); sects of perdition (2 Peter 2:1); cast down to Tartarus (2 Peter 2:4); the world compacted out of water and by means of water (2 Peter
3:5), etc.

But, while allowing for these differences, and recognizing the weakness of the external evidence for the authenticity of the epistle, the internal evidence of style and tone
seems to us to outweigh the differences, and to show that both epistles were from the same hand. There is the same picturesqueness of diction, and a similar fertility of
unusual words. Of the one hundred and twenty words which occur only in the writings of Peter, fifty-seven are peculiar to the second epistle; and, what is still more
noteworthy, only one of these words, ajpo>qesiv, putting off, is common to the two epistles - a fact which tells very strongly against the hypothesis of a forgery. That
hypothesis, it may be observed, is in the highest degree improbable. The Christian earnestness, the protest against deception, the tender and adoring reminiscence of
Christ, the emphasis upon the person and doctrine of the Lord Jesus which mark this epistle, imply a moral standard quite inconsistent with the perpetration of a
deliberate forgery.

Comparisons of expressions in this epistle with those used or inspired by Peter in the Acts of the Apostles exhibit a close correspondence; and a correspondence,
which, however, must not be too strongly pressed, appears on a comparison with certain passages in the gospels. Thus the verb dwre>omai, to give, occurs only in
Mark 15:45 and 2 Peter 1:3, 4 (see Introduction to Mark, on the relations between Mark and Peter); and the recurrence of the words exodus, or decease, and
tabernacle in the same connection (2 Peter 1:13-15, 17, 18) is very striking from the pen of one who, at the Transfiguration, heard the heavenly visitants conversing of
Christ's decease, and who proposed to build tabernacles for their abode. The repeated use of the word sthri>zw, stablish, and its derivatives (2 Peter 1:12; 3:17; 2:14;
3:16) is also suggestive, in view of the admonition of Jesus to Peter by the same word - strengthen thy brethren (Luke 22:32).

There is the same retrospective character in both epistles. In both the writer teaches that prophecy does not carry its own interpretation; in both he alludes to the small
number saved from the flood; both have the same sentiments on the nature and right use of Christian liberty, and on the value of prophecy; in both ajreth>, virtue, is
attributed to God, a use of the word occurring nowhere else in the New Testament.

The style of both epistles is vigorous rather than elegant, strong, and sometimes rough, the work of a plain, practical man, and of an observer rather than a reasoner,
whose thoughts do not follow each other in logical sequence. The fervid spirit of the writer appears in his habit of massing epithets, and repeating his thoughts in nearly
the same words and forms (see, for instance, 1 Peter 1:4; 2:4, 11; 1:19; 2:9. Also, 1 Peter 1:7; 4:12; 1:13; 4:7; 5:8; 1:14; 2:11; 4:2; 2:15; 3:1; 16; 2:19; 3:14; 4:14. 2
Peter 1:4, 8, 17; 2:10, 11, 12-15; 3:15). Professor Ezra Abbot has brought out some remarkable correspondences between this epistle and the writings of Josephus,
and maintains that the author of the letter is largely dependent upon the Jewish historian (Expositor, 2nd series, iii., 49). The second epistle of Peter cannot be studied
apart from

THE EPISTLE OF JUDE

This brief letter is assigned to the Judas of Matthew 13:55 one of the brethren of Jesus, and of James, the author of the catholic epistle. It is a hotly debated question
whether Peter's second letter or Jude's epistle is the earlier, and, consequently, which writer drew upon the other. It is quite evident, either that the one used the other's
epistle or that both drew from a common source. A satisfactory decision is impossible in the present state of the evidence. The matter which is common to the two
epistles, besides various scattered resemblances, is principally in Jude 3-18; 2 Peter 1-5; 2:1-18 (see Ezra Abbot, Expositor, 2nd series, iii., 139).

Besides the resemblance to Second Peter, the epistle is marked by its apocryphal references, especially to the Book of Enoch (see notes on 9, 14). In style it is terse
and picturesque. "It is Greek as learned by a foreigner, and partly from books, and it is mixed up with Hebrew phrases." It contains at least fifteen words not found
elsewhere in the New Testament. Dean Alford says: "It is an impassioned invective, in which the writer heaps epithet on epithet, and image on image, and returns again
and again to the licentious apostates against whom he warns the church, as though all language were insufficient to give an adequate idea of their profligacy, and of his
own abhorrence of their perversion of the grace and doctrines of the Gospel."

THE FIRST GENERAL EPISTLE OF PETER

CHAPTER 1

1. Peter (Pe>trov). See on Matthew 16:18. As Paul in his letters does not call himself by his original name of Saul, so Peter calls himself, not Simon, but Peter, the
name most significant and precious both to himself and to his readers, because bestowed by his Lord. In the opening of the second epistle he uses both names.

An apostle. Of all the catholic epistles, Peter's alone puts forward his apostleship in the introduction. He is addressing churches with which he had no immediate
connection, and which were distinctively Pauline. Hence he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul's place.

To the strangers - elect (ver. 2, ejklektoi~v parepidh>moiv). The Rev., properly, joins the two words, elect who are sojourners, instead of continuing elect with
according to the foreknowledge, etc., as A.V.

Elect. Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, 15, 22; Psalms
105:43. Compare Matthew 20:16; 22:14; Romans 8:33.

Sojourners (parepidh>moiv). Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis
23:4; Psalms 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition
para>, in composition, implies a sense of transitoriness, as of one who passes by to something beyond.

Scattered (diaspora~v). Lit., of the dispersion; from diaspei>rw, to scatter or spread abroad; spei>rw meaning, originally, to sow. The term was a familiar one for the
whole body of Jews outside the Holy Land, scattered among the heathen.

2. According to (kata). In virtue of; in accordance with.

Foreknowledge (pro>gnwsin). Only here and Acts 2:23 in Peter's sermon at Pentecost. He is distinguishing there between foreknowledge and determinate counsel.

The Father. Implying that the relation contemplated by the divine foreknowledge is a new relation of sonship.

In sanctification (ejn aJgiasmw|~). Compare 2 Thessalonians 2:13. The spiritual state in which the being elected to salvation is realized. The word is peculiarly Pauline,
occurring eight times in Paul's epistles, and besides only here and Hebrews 12:14.

Unto obedience (eijv). Note the three prepositions: according to (kata>) the foreknowledge; in (ejn) sanctification; unto (eijv) obedience. The ground, sphere, and end
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Sprinkling (rJantismo). Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, 21. Compare
occurring eight times in Paul's epistles, and besides only here and Hebrews 12:14.

Unto obedience (eijv). Note the three prepositions: according to (kata>) the foreknowledge; in (ejn) sanctification; unto (eijv) obedience. The ground, sphere, and end
of spiritual sanctification.

Sprinkling (rJantismo). Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, 21. Compare
Hebrews 9:13; 12:24; Numbers 19:9, 13 where the water in which were the ashes of the red heifer is called u[dwr rJantismou~, water of sprinkling (Septuagint), which
the A.V. and Rev. Old Testament render water of separation. The word and its kindred verb occur only in Hebrews and Peter.

Jesus Christ. The foreknowledge of the Father, the sanctification of the Spirit, the obedience and sprinkling of the blood of Jesus Christ the Son. The Father
foreknowing, the Son atoning, the Spirit applying the Son's work in sanctifying. "The mystery of the Trinity and the economy of our salvation are intimated in this
verse" (Bengel).

Grace and peace (ca>riv eijrh>nh). Pauline terms. See Romans 1:7. The salutation is peculiar by the addition of be multiplied, which occurs 2 Peter 1:2; Jude 1:2 and
nowhere else in the salutations of the epistles. It is found, however, in the Septuagint, Daniel 4:1 (Sept. 3:31), and Daniel 6:25. Professor Salmond observes: "If the
Babylon from which Peter writes can be taken to be the literal Babylon (see on 1 Peter 5:13), it might be interesting to recall the epistles introduced by salutations so
similar to Peter's, which were written from the same capital by two kings, Nebuchadnezzar and Darius, of two great dynasties, and addressed to all their provinces."

3. Blessed (eujloghto). eu+, well, lo>gov, a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human
beings, as to Mary (Luke 1:28): "Blessed (eujloghme>nh) art thou." Compare the different word for blessed in Matthew 5:3 etc. (maka>rioi), and see notes there. The
style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3.

Hath begotten us again (ajnagennh>sav hJma~v). The verb is used by Peter only, and by him only here and ver. 23. It is in the aorist tense, and should be rendered, as
Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's
resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ.
Romans 7:4; 6:8-11.

Lively (zw~san). Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 2:4, 5, 24; 4:5, 6; and compare Acts 9:41 where
Peter is the prominent actor; and 10:42, where he is the speaker.

Hope (ejlpi>da). Peter is fond of this word also (see 1 Peter 1:13, 21; 3:5, 15), which, in classical Greek, has the general signification of expectancy, relating to evil as
well as to good. Thus Plato speaks of living in evil hope ("Republic," i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the
expectation or apprehension. In the New Testament the word always relates to a future good.

4. An inheritance (klhronomi>an). A Pauline word, from klh~rov, a lot, and ne>momai, to distribute among themselves. Hence an inheritance is originally a portion
which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one
receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen: "Let us seize on his inheritance" (Matthew 21:38); of Abraham in
Canaan: "God gave him none inheritance" (Acts 7:5); "an eternal inheritance" (Hebrews 9:15).

Incorruptible, undefiled, and that fadeth not away. Note Peter's characteristic multiplication of epithets. Incorruptible (a]fqarton). From aj, not, and fqei>rw, to destroy
or corrupt. Undefiled (ajmi>anton). From aj, not, and miai>nw to defile, though the verb means especially to defile by staining, as with color; while molu>nw, also
translated defile (1 Corinthians 8:7), is to besmirch, as with mire. We might render unstained, though the word is not used with any conscious reference to its
etymology. That fadeth not away (ajma>ranton). Used by Peter only, and but once. From aj, not, and marai>nomai, to wither. The loveliness of the heavenly
inheritance is described as exempt from the blight which attaches to earthly bloom. As between a]fqarton, incorruptible, and ajma>ranton, unwithering, the former
emphasizes the indestructibility of substance, and the latter of grace and beauty. The latter adjective appears in the familiar botanical name amaranth. It will be observed
that all of these three epithets are compounded with the negative particle aj, not. Archbishop Trench aptly remarks that "it is a remarkable testimony to the reign of sin,
and therefore of imperfection, of decay, of death throughout this whole fallen world, that as often as we desire to set forth the glory, purity, and perfection of that other,
higher world toward which we strive, we are almost inevitably compelled to do this by the aid of negatives; by the denying to that higher order of things the leading
features and characteristics of this." Compare Revelation 21:1, 4, 22, 23, 27; 22:3, 5.

Reserved (tethrhme>nhn). Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own from the
beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in John 17:11 Christ says, "keep (th>rson) those
whom thou hast given me;" in ver. 12, "I kept them" (ejth>roun); i.e., preserved by guarding them. "Those whom thou gavest me I guarded (ejfu>laxa)." So Rev., which
preserves the distinction. Similarly, John 14:15"keep (thrh>sate) my commandments;" preserve them unbroken by careful watching. So Peter was delivered to the
soldiers to guard him (fula>ssein), but he was kept (ejthrei~to) in prison (Acts 12:4, 51). Compare Colossians 1:5 where a different word is used: ajpokeime>nhn, lit.,
laid away.

For you (eijv). The use of this preposition, instead of the simpler dative, is graphic: with reference to you; with you as its direct object.

5. Kept (frouroume>nouv). A military term. Lit., garrisoned. Rev., guarded. Compare 2 Corinthians 11:32 and the beautiful metaphorical use of the word at Philippians
4:7"shall guard your hearts." The present participle indicates something in progress, a continuous process of protection. Hence, lit., who are being guarded. "The
inheritance is kept; the heirs are guarded" (Bengel).

By (ejn) the power; through (dia) faith; unto (eijv) salvation. By, indicating the efficient cause; through, the secondary agency; unto, the result.

Salvation. Note the frequent occurrence of this word, vv. 9, 10.

Ready (eJtoi>mhn). Stronger than about to be, or destined to be, implying a state of waiting or preparedness, and thus harmonizing with reserved.

6. Ye greatly rejoice (ajgallia~sqe). The word is always employed in the New Testament for great or lively joy. See Matthew 5:12; Luke 1:47; 10:21.

For a season (ojli>gon). More literally and correctly, as Rev., for a little while. Compare 1 Peter 5:10. The word is used nowhere else in the New Testament in this
sense.

In heaviness (luphqe>ntev). Lit., having been grieved. Rev., ye have been put to grief.

Through (ejn). But Rev., better, in; the preposition not being instrumental, but indicating the sphere or environment in which the grief operates.
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Manifold (poiki>loiv). Literally the word means variegated. It is used to describe the skin of a leopard, the different-colored veinings of marble, or an embroidered
robe; and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music. Peter employs it again, 1 Peter
In heaviness (luphqe>ntev). Lit., having been grieved. Rev., ye have been put to grief.

Through (ejn). But Rev., better, in; the preposition not being instrumental, but indicating the sphere or environment in which the grief operates.

Manifold (poiki>loiv). Literally the word means variegated. It is used to describe the skin of a leopard, the different-colored veinings of marble, or an embroidered
robe; and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music. Peter employs it again, 1 Peter
4:10 of the grace of God, and James of temptations, as here (1 Peter1:2). Compare polupoi>kilov, manifold, in Ephesians 3:10 applied to the wisdom of God. The
word gives a vivid picture of the diversity of the trials, emphasizing this idea rather than that of their number, which is left to be inferred.

Temptations (peirasmoi~v). Better, trials, as in margin of Rev., since the word includes more than direct solicitation to evil. It embraces all that goes to furnish a test of
character. Compare James 1:2.

7. Trial (doki>mion). Only here and James 1:3. Rev., proof. The word means a test. As the means of proof, however, is not only the touchstone itself, but the trace of
the metal left upon it, the sense here is the result of the contact of faith with trial, and hence the verification of faith. The expression is equivalent to your approved faith.
Compare Romans 2:7, 10.

Than of gold. Omit the of, and read than gold. The comparison is between the approved faith and the gold; not between the faith and the proof of the gold.

Though it be tried (dokimazome>nou). Kindred with doki>mion, proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing
metals, and means, generally, to approve or sanction upon test. It is radically akin to de>cesqai, to receive, and hence implies a proof with a view to determine whether
a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from peira>zein, to try or tempt (see on peirasmoi~v, ver. 6), in
that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence any
energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of
temptation in the ordinary sense. Hence Satan is called oJ peira>zwn, the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench
observes that "dokima>zein could not be used of Satan, since he never proves that he may approve, nor tests that he may accept."

Might be found (euJreqh|~). In accord with the preceding expressions, and indicating discovery as the result of scrutiny.

Praise and glory and honor. Such is the order of the best texts, and so. Rev. Glory and honor often occur together in the New Testament, as Romans 2:7, 10; 1
Timothy 1:17. Only here with praise. Compare spirit of glory, 1 Peter 4:14.

8. Full of glory (dedoxasme>nh|). Lit., glorified, as Rev., in margin.

Receiving (komizo>menoi). The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining
or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of
receiving the awards of judgment (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (10:36; 11:39), and of Abraham
receiving back Isaac (11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13.

10. Have inquired and searched diligently (ejxezh>thsan ejxhreu>nhsan). Rev., properly, renders the aorists sought and searched diligently. The ejx in composition has
the force of out, searched out, and is rendered by diligently.

Sought. Used of Esau's seeking carefully for a place of repentance, in Hebrews 12:17.

Searched. Used nowhere else in the New Testament. Compare Septuagint, 1 Samuel 23:23 of Saul's searching out David.

11. Did signify (ejdh>lou). Imperfect tense: better, was declaring, all along through the prophetic age, in successive prophets. See the same verb in 1 Corinthians 3:13;
2 Peter 1:14.

When it testified beforehand (promarturo>menon). Only here in New Testament.

Of Christ (eijv Cristo). Lit., unto Christ. So Rev., in margin. The sufferings destined for Christ, as in ver. 10 he speaks of the grace, eijv uJma~v, unto you; i.e., destined
to come unto you. Peter was especially concerned to show that the sufferings of Christ were in fulfilment of prophecy, because it was a subject of dispute with the Jews
whether the Christ was to suffer (Acts 3:18; 26:22, 23).

The glory (taxav). Rev., correctly, the glories. The plural is used to indicate the successive steps of his glorification; the glory of his resurrection and ascension, of the
last judgment, and of the kingdom of heaven.

12. Did minister (dihko>noun). Imperfect tense, were ministering. See on Mark 9:35. The term is applicable to any kind of service, official or not. Compare 2
Corinthians 3:3.

Desire (ejpiqumou~sin). The word commonly denotes intense desire. It is used by Christ in expressing his wish to eat the passover (Luke 22:15); of the prodigal's
desire to satisfy his hunger with the husks (Luke 15:16); and of the flesh lusting against the spirit (Galatians 5:17).

To look into (paraku>yai). A very graphic word, meaning to stoop sideways (para>). Used by Aristophanes to picture the attitude of a bad harp-player. Here it
portrays one stooping and stretching the neck to gaze on some wonderful sight. It occurs in James 1:25 describing him who looks into the perfect law of liberty as into a
mirror; and in Luke 24:12; John 20:5, 11 of Peter and John and Mary stooping and looking into the empty tomb. Possibly the memory of this incident unconsciously
suggested the word to Peter. The phrase illustrates Peter's habitual emphasis upon the testimony of sight (see Introduction). Bengel acutely notes the hint in para>,
beside, that the angels contemplate the work of salvation from without, as spectators and not as participants. Compare Hebrews 2:16; Ephesians 3:10.

13. Gird up (ajnazwsa>menoi). Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or
other exertion. Perhaps recalling the words of Christ, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and
pilgrims (1 Peter 1:1; 2:11), who must be always ready to move.

Mind (dianoi>av). See on Mark 12:30.

Be sober (nh>fontev). Lit., being sober. Primarily, in a physical sense, as opposed to excess in drink, but passing into the general sense of self-control and equanimity.
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Hope to the end (telei>wv ejlpi>sate). Better, as Rev., set your hope perfectly: wholly and unchangeably; without doubt or despondency.

That is to be brought (thnhn). Lit., which is being brought, as Rev., in margin. The object of hope is already on the way.
Mind (dianoi>av). See on Mark 12:30.

Be sober (nh>fontev). Lit., being sober. Primarily, in a physical sense, as opposed to excess in drink, but passing into the general sense of self-control and equanimity.

Hope to the end (telei>wv ejlpi>sate). Better, as Rev., set your hope perfectly: wholly and unchangeably; without doubt or despondency.

That is to be brought (thnhn). Lit., which is being brought, as Rev., in margin. The object of hope is already on the way.

14. Obedient children (te>kna uJpakoh~v). Literally, and more correctly, as Rev., children of obedience. See on Mark 3:17. The Christian is represented as related to
the motive principle of his life as a child to a parent.

Fashioning yourselves (suschmatizo>menoi). See on Matthew 17:2; and compare Romans 12:2 the only other passage where the word occurs. As sch~ma is the
outward, changeable fashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory.

15. As he which hath called you is holy (katasanta uJma~v a[gion). As of the A.V. is according to, or after the pattern of; and holy is to be taken as a personal name;
the which hath called being added for definition, and in order to strengthen the exhortation. Render, therefore, after the pattern of the Holy One who called you. So,
nearly, Rev., in margin. A similar construction occurs 2 Peter 2:1: the Lord that bought them.

Conversation (ajnastrofh|~). A favorite word with Peter; used eight times in the two epistles. From ajna>, up, and stre>fw, to turn. The process of development in the
meaning of the word is interesting.

1.A turning upside down.

2.A turning about or wheeling.

3.Turning about in a place, going back and forth there about one's business; and so,

4.one's mode of life or conduct.

This is precisely the idea in the word conversation (Lat., conversare, to turn around) which was used when the A.V. was made, as the common term for general
deportment or behavior, and was, therefore, a correct rendering of ajnastrofh>. So Latimer ("Sermons"): "We are not bound to follow the conversations or doings of
the saints." And Shakspeare, 2 Hen. IV., v., 5:

"But all are banished till their conversation

Appear more wise and modest to the world."

Our later limitation of the meaning to the interchange of talk makes it expedient to change the rendering, as Rev., to manner of living.

17. If ye call on the Father - judgeth. More correctly, Rev., If ye call on him as Father; the point being that God is to be invoked, not only as Father, but as Judge.

Without respect of persons (ajproswpolh>mptwv). Here only. Peter, however, uses proswpolh>mpthv, a respecter of persons, Acts 10:34 which whole passage
should be compared with this. Paul and James also use the kindred word swpolhmyi>a, respect of persons. See Romans 2:11; James 2:1. James has the verb
proswpolhmpte>w, to have respect of persons. The constituents of the compound word, pro>swpon, the countenance, and lamba>nw, to receive, are found in
Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5).
Hence, to receive kindly, or look favorably upon one (Genesis 19:21; 32:20 etc.). In the Old Testament it is, as Bishop Lightfoot observes, "a neutral expression
involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad
sense attaches to it, owing to the secondary meaning of pro>swpon, a mask; so that pro>swpon lamba>nein signifies to regard the external circumstances of a man, his
rank, wealth, etc., as opposed to his real, intrinsic character."

Sojourning (paroiki>av). Compare sojourners, ver. 1.

18. Ye were redeemed (ejlutrw>qhte). The verb occurs only in two other passages, Luke 24:21; Titus 2:14. It carries the idea of a ransom-price (lu>tron, from lu>w,
to loose).

With silver or gold (ajrguri>w| h} crusi>w|). Lit., with silver or gold money; the words meaning, respectively, a small coin of silver or of gold.

Conversation. Rev., manner of life. See on ver. 15.

Received by tradition from your fathers (patroparado>tou). A clumsy translation; improved by Rev., handed down from your fathers. The word is peculiar to Peter.

19. But with the precious blood of Christ. The word Cristou~, of Christ, stands at the end of the sentence, and is emphatic. Render, as Rev., with precious blood as of
a lamb, etc., even the blood of Christ.

Lamb. Peculiarly appropriate from Peter. See John 1:35-42. The reference is to a sacrificial lamb.

Without blemish (ajmw>mou). Representing the Old-Testament phrase for absence of physical defect (Exodus 12:5; Leviticus 22:20. Compare Hebrews 9:14).

Without spot (ajspi>lou). Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense.

20. Foreordained (proegnwsme>nou). Lit., and better, foreknown, as Rev.

Manifested (fanerwqe>ntov). Observe the difference in tense. Foreknown is the perfect participle, has been known from all eternity down to the present: "in reference
to the place held and continuing to be held by Christ in the divine mind" (Salmond). Manifested is the aorist participle, pointing to a definite act at a given time.

In these last times (ejp' ejsca>tou tw~n cro>nwn). Lit., as Rev., at the end of the times.

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That your faith and hope might be in God. Some render, that your faith should also be toward God.
to the place held and continuing to be held by Christ in the divine mind" (Salmond). Manifested is the aorist participle, pointing to a definite act at a given time.

In these last times (ejp' ejsca>tou tw~n cro>nwn). Lit., as Rev., at the end of the times.

21. Which raised. Compare Romans 4:24.

That your faith and hope might be in God. Some render, that your faith should also be toward God.

22. Purified (hJgniko>tev). The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (Joshua 3:5, 1 Chronicles
15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers 6:2-6. In this ceremonial sense, John 11:55; Acts 21:24, 26;
24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare kaqari>sav, purifying, Acts 15:9.

Obeying (uJpakoh|~). Rev., obedience. A peculiarly New Testament term unknown in classical Greek. In the Septuagint only 2 Samuel 22:36; rendered in A.V.
gentleness. Rev., condescension, in margin.

Unfeigned (ajnupo>kriton). 'A, not, uJpokrith>v, actor. The latter word is from uJpokri>nesqai, to answer on the stage, and hence to play a part or to act. A hypocrite
is, therefore, an actor.

With a pure heart (ejk kaqara~v kardi>av). The best texts reject kaqara~v, pure. Render, therefore, as Rev., from the heart.

Fervently (ejktenw~v). Used by Peter only, and only in this passage. He uses the kindred adjective ejktenh>v, without ceasing, in Acts 12:5 where the narrative
probably came from him, and also at 1 Peter 4:8; "fervent charity." The words are compounded with the verb tei>nw, to stretch, and signify intense strain; feeling on the
rack.

23. Being born again (ajnagegennhme>noi). Rev., having been begotten again. Compare James 1:18.

Of (ejk) seed - by (dia>) the word. Note the difference in the prepositions; the former denoting the origin or source of life, the latter the medium through which it
imparts itself to the nature.

Word of God (lo>gou Qeou~). The gospel of Christ. Compare ver. 25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the
personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. "In the New
Testament we trace a gradual ascent from

(a)the concrete message as conveyed to man by personal agency through

(b)the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to

(c)the Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby" (Scott, on James 1:18"Speaker's Commentary").

Seed (spora~v). Nowhere else in the New Testament. Primarily, the sowing of seed.

24. Of man. Following the reading ajnqrw>pou, in the Septuagint, Isaiah 40:6 which Peter quotes here. But the best texts read aujth~v, of it, or, as Rev., thereof.

Withereth (ejxhra>nqh). Literally, the writer puts it as in a narrative of some quick and startling event, by the use of the aorist tense: withered was the grass. Similarly,
the flower fell (ejxe>pesen). Lit., fell off, the force of ejk.

25. Word of the Lord (rJh~ma kuri>ou). Compare ver. 23, and note that rJh~ma is used for word, instead of lo>gov; and Ku>riov, Lord, instead of Qeo>v, God,
which is the reading of the Hebrew, and of most copies of the Septuagint. The substitution indicates that Peter identifies Jesus with God. No very satisfactory reason
can be given for the change from lo>gov to rJh~ma. It may be due to the Greek translation, which Peter follows.

CHAPTER 2

1. All (pa~san - pa>nta). Lit., every, or all manner of.

Evil-speaking (katalalia>v). Lit., speakings against. A rare word. Only here and 2 Corinthians 12:20.

2. New-born (ajrtige>nnhta). Peculiar to Peter, and only in this passage. Lit., born but just now (a]rti).

Babes (bre>fh). The word signifying peculiarly a child at birth, or of tender years. See Luke 18:15; Acts 7:19. Of the infant Jesus, Luke 2:12, 16. Here marking the
recency of Christian life in the converts addressed.

Desire (ejpipoqh>sate). The compound is intensive; earnestly desire. So Rev., long for. Compare Philippians 2:26.

The sincere milk of the word (tola). The A.V. has rendered logiko, of the word; but wrongly. It describes the quality of the milk as spiritual or rational, as opposed to
liberal and ceremonial. In the only other place where it occurs (Romans 12:1) it is rendered reasonable; which Rev. gives here in margin.

Sincere (a]dolon) is another epithet of the milk. Lit., without guile, unadulterated. Compare guile in ver. 1. Laying aside guile, desire the guileless milk, etc. Hence Rev.,
renders the whole passage, Long for the spiritual milk which is without guile.

That ye may grow thereby. The best texts add, unto salvation.

3. Ye have tasted (ejgeu>sasqe). Aorist tense. More literally, ye tasted. "A taste excites the appetite" (Bengel). Compare long for, ver. 2, and Psalms 34:8.

Gracious (crhsto). Actively benignant, "as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness" (Salmond).
See on Matthew 11:30.

4. Coming (proserco>menoi). Indicating a close (pro>v) and an habitual (present participle) approach and an intimate association.
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A living stone (li>qon zw~nta). Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11
and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter (Pe>trov); so that it is not necessary to infer that Peter was thinking of his own
new name.
See on Matthew 11:30.

4. Coming (proserco>menoi). Indicating a close (pro>v) and an habitual (present participle) approach and an intimate association.

A living stone (li>qon zw~nta). Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11
and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter (Pe>trov); so that it is not necessary to infer that Peter was thinking of his own
new name.

Disallowed (ajpodedokimasme>non). Rev., rejected. See on the simple verb, 1 Peter 1:7. The word indicates rejection after trial.

Of God (para). Of in the A.V. is equivalent to by; but para> has a stronger sense, implying the absolute power of decisive choice which is with God. Render, as Rev.,
with God; i.e., God being judge; and compare Matthew 19:26; Romans 2:11.

Precious (e]ntimon). At 1 Peter 1:19 (precious blood) another word is used (ti>miov), denoting essential preciousness. The word here indicates the preciousness as
recognized or held in honor.

5. Living stones - built up - a spiritual house. It seems as though Peter must have had in mind the conception embodied in Christ's commission to him, of a building
erected upon a rock. The metaphor of a house built of living stones is violent, and sufficiently characteristic of Peter; yet it pictures, in a very striking way, the union of
stability, growth, and activity in the ideal church. Note the transition from babes growing (ver. 2) to stones built up. But, as Salmond remarks, "In Paul we have even
bolder instances of apparent confusion of metaphors, as when, in one breath, he represents believers as at once walking, rooted, and built up in Christ (Colossians 2:6,
7).

To offer up (ajnene>gkai). The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of
ajna>, up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense
ver. 24 of this chapter is suggestive, where it is said that Christ bare (ajnh>negken) our sins: carried them up to the cross. See note there.

6. It is contained (perie>cei). From peri>, round about, and e]cw, to hold. Hence, to contain or comprehend. So Luke 5:9he was astonished (qa>mbov aujtoscev); lit.,
astonishment held him encompassed. Also, Acts 23:25"He wrote a letter after this manner (perie>cousan topon tou~ton); lit., containing this form. The verb here is
impersonal. The kindred word perioch> occurs only in Acts 8:32 rendered place; i.e., the passage of scripture: either the contents of the passage or the section of the
book circumscribed or marked off.

In the scripture (ejn grafh~|). The best texts reject the article. Grafh> means a passage of scripture. See on Mark 12:10. Hence Rev., in scripture; margin, in a
scripture.

Behold I lay, etc. See Romans 9:33.

Precious. See on ver. 4.

7. He is precious (hj timh). Wrong. Render, as Rev., For you therefore which believe is the preciousness (honor, in margin).

Is made the head of the corner (ejgenh>qh eijv kefalhav). Rev., correctly, "was made." The preposition eijv, unto, carrying the idea of coming unto the place of honor,
is not rendered in A.V. or Rev. Lit., it would be, was made or became unto the head, etc.

9. Generation (ge>nov). Better, Rev., race: a body with a common life and descent.

Nation (e]qnov). People (lao). The distinction between these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Lao,
people, occurring very often in the Septuagint, is used there mostly of the Israelites, the chosen people. The same use is also frequent in the New Testament; but it is
employed in a more general sense, as by Luke 2:10. It would seem that this idea, however, in its metaphorical and Christian application, the chosen Israel of God,
directed Peter's choice of the word, since he adds, a people for God's own possession.

Peculiar (eijv peripoi>hsin). Lit., a people for acquisition. Rev., a people for God's own possession. Wyc., a people of purchasing. Cranmer, a people which are won.
The word occurs 1 Thessalonians 5:9 rendered obtaining (Rev.); Ephesians 1:14God's own possession (Rev.). See Isaiah 43:21 (Sept.), where the kindred verb
occurs: "This people have I formed for myself (periepoihsa>mhn).

Shew forth (ejxaggei>lhte). Only here in New Testament. Proclaim, tell abroad.

The praises (ta). Lit., the virtues. So Rev., excellencies. The word occurs Isaiah 43:21 (Sept., see above), and is rendered praise. See, also, Isaiah 43:12 (Sept.),
"Declare his praise (ajreta) in the islands."

10. People (lao). See on ver. 9, and note the choice of the term here. A people of God. Compare Romans 9:25, 26.

11. Beloved (ajgaphtoi>). A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved Barnabas and Paul, Acts 15:25 in the letter sent
by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2 Peter 3:15.

Strangers (paroi>kouv). Rev., sojourners. Compare 1 Peter 1:17, "the time of your sojourning (paroiki>av)."

Which (ai[tinev). The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.

12. Conversation. Rev., behavior. See on 1 Peter 1:15.

Whereas (ejn w|=). Rev., correctly, wherein; in the matter in which.

They speak against (katalalou~sin). Compare evil-speakings, ver. 1, and Acts 28:22.

Which they shall behold (ejpopteu>ontev). Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ejpo>pthv, an eye-witness, occurs only at 2
Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Elensinian mysteries. Here it conveys the idea of personal
witness; behold with their own eyes.
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Evil-doers (kakopoiw~n). The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30 where it is applied by the priests to Christ
himself.
Which they shall behold (ejpopteu>ontev). Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ejpo>pthv, an eye-witness, occurs only at 2
Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Elensinian mysteries. Here it conveys the idea of personal
witness; behold with their own eyes.

Evil-doers (kakopoiw~n). The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30 where it is applied by the priests to Christ
himself.

Visitation (ejpiskoph~v). The radical idea of the word is that of observing or inspecting. Hence ejpi>skopov, an overseer or bishop. Visiting grows naturally out of this,
as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The "day of visitation" is the day of
looking upon: "When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls" (ver. 25, Lumby).

13. Submit yourselves (uJpota>ghte). Rev., be subject. See Romans 13:1 sq.

Ordinance of man (ajnqrwpi>nh| kti>sei). Lit., to every human creation or institution. Rev., creation, in margin.

King. The emperor, styled king by Greek writers.

14. Sent (pempome>noiv). The present participle. In the habit of being sent: sent from time to time.

By him. The king; not the Lord.

Punishment (ejkdi>khsin). Not strong enough. Better, vengeance, as Rev. Compare Luke 18:7; Romans 12:19.

Them that do well (ajgaqopoiw~n). Only here in New Testament.

15. Put to silence (fimou~n). A very graphic word, meaning to muzzle or gag. Compare 1 Corinthians 9:9; 1 Timothy 5:18. See on Matthew 22:12.

Ignorance (ajgnwsi>an). In classical Greek it is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only once again in the
New Testament, 1 Corinthians 15:34. Here is signifies not want of acquaintance, but of understanding; a state of ignorance.

Of foolish men (tw~n ajfro>nwn ajnqrw>pwn). Of the foolish men; the article referring to those just mentioned, who speak against them as evil-doers.

16. Using (e]contev). Lit., having or holding.

Cloke (ejpika>lumma). Only here in New Testament. Lit., a veil. The idea is that of using Christian freedom as a mask for ungodly license. Paul uses the kindred verb
(Romans 4:7) of the covering of sins. On the sentiment, compare Galatians 5:13.

18. Servants (oijke>tai). Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages: Luke 16:13; Acts
10:7; Romans 14:4. Some suppose that Peter intended to cover by it freedmen and other dependents in the household, or that he uses it with a conciliatory purpose, as
presenting the slave in closer relation with the family.

Gentle (ejpieike>sin). A common derivation of this word is from ei]kw, to yield. Hence the meaning, mild, yielding, indulgent. But the true derivation if from eijko>v,
reasonable; and the word implies rather the not being unduly rigorous: "Wherein not strictness of legal right, but consideration for one another, is the rule of
practice" (Alford). Compare Philippians 4:5 where, for moderation (to, Rev. gives forbearance, with gentleness in margin. According to Aristotle, the word stands in
contrast with ajkribodi>kaiov, one who is exactingly just, as one who is satisfied with less than his due.

Froward (skolioi~v). Lit., crooked. See Luke 3:5. Peter uses the word in Acts 2:40 (untoward); and Paul, in Philippians 2:15 (crooked). The word froward is Anglo-
Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:

"Those that are froward to an appetite;"

i.e., averse. Compare the phrases to-God-ward (2 Corinthians 3:4); to-us-ward.

19. Conscience toward God (sunei>dhsin Qeou~). Rev., in margin, conscious of God. The idea is not conscientiousness in the ordinary sense, but the conscious sense
of one's relation to God; his consciousness of God. Thus one suffers patiently, not from a conscientious sense of dury, but from an inner consciousness of his relation to
God as a son, and to Christ as a joint-heir, which involves his suffering with him no less than his being glorified with him.

20. What glory (poi~on kle>ov). Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.

Buffeted (kolafizo>menoi). See Matthew 26:67: struck with the fist. This whole passage, vv. 19-24, bears the mark of Peter's memories of the scene of Christ's last
sufferings (see Introduction) - the blows of the servants, the scorn of the highpriest, the silent submission of Jesus, the cross, the stripes.

21. Leaving (uJpolimpa>nwn). Only here in the New Testament.

An example (uJpogrammo). Only here in the New Testament. A graphic word, meaning a copy set by writing-masters for their pupils. Some explain it as a copy of
characters over which the student is to trace the lines.

Follow (ejpakolouqh>shte). Lit., follow upon. The compound verb implies close following. From writers and painters, the metaphor changes now to a guide.

22. Found (euJre>qh). Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare Matthew 26:60; John 18:38; 19:4, 6.
Christ's sinlessness had also stood the test of Peter's intimacy.

23. Reviled - again (ajnteloido>rei). Only here in the New Testament.

Committed himself (paredi>dou). But his gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in
margin; others, his judgment; other, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc.
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Judgeth righteously. Compare without respect of persons, 1 Peter 1:17.

24. Bare (ajnh>negken). See on ver. 5. Bare up to the cross, as to an altar, and offered himself thereon.
23. Reviled - again (ajnteloido>rei). Only here in the New Testament.

Committed himself (paredi>dou). But his gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in
margin; others, his judgment; other, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc.

Judgeth righteously. Compare without respect of persons, 1 Peter 1:17.

24. Bare (ajnh>negken). See on ver. 5. Bare up to the cross, as to an altar, and offered himself thereon.

The tree (xu>lon). Lit., wood. Peter uses the same peculiar term for the cross, Acts 5:30; 10:39.

Being dead (ajpogeno>menoi). Rev., more strictly, having died. Used here only in the New Testament. The rendering of the verb can be given only in a clumsy way,
having become off unto sins; not becoming separate from sins, but having ceased to exist as regards them. Compare Romans 6:18.

Stripes (mw>lwpi). Lit., bruise. So Rev., in margin. Only here in New Testament; meaning a bloody wale which arises under a blow. "Such a sight we feel sure, as we
read this descriptive passage, St. Peter's eyes beheld on the body of his Master, and the flesh so dreadfully mangled made the disfigured form appear in his eyes like
one single bruise" (Lumby).

25. For ye were as sheep going astray (h=te gabata planw>menoi); i.e., as commonly understood, ye were like straying sheep. But the ye were should be construed
with the participle going astray, the verb and the participle together denoting habitual action or condition. Render, as Rev., ye were going astray like sheep. See on
Mark 12:24.

Bishop. See on ver. 12.

CHAPTER 3

1. Likewise (oJmoi>wv). Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants 1
Peter 2:18).

Be in subjection (uJpotasso>menai). Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants 1 Peter 2:18).

Be won (kerdhqh>sontai). Rev., be gained. The word used by Christ, Matthew 18:15: "gained thy brother."

2. While they behold (ejpopteu>santev). See on 1 Peter 2:12.

Conversation. See on 1 Peter 1:15. Rev., behavior.

Coupled with fear (ejn fo>bw|). Lit., in fear.

3. Of plaiting (ejmplokh~v). Only here in New Testament. Compare 1 Timothy 2:9. The Roman women of the day were addicted to ridiculous extravagance in the
adornment of the hair. Juvenal ("Satire," vi.) satirizes these customs. He says: "The attendants will vote on the dressing of the hair as if a question of reputation or of life
were at stake, so great is the trouble she takes in quest of beauty; with so many tiers does she load, with so many continuous stories does she build up on high her
head. She is tall as Andromache in front, behind she is shorter. You would think her another person." The hair was dyed, and secured with costly pins and with nets of
gold thread. False hair and blond wigs were worn.

Putting on (ejndu>sewv). Only here in New Testament. Female extravagance in dress in the days of the empire reached an alarming pitch.

4. Meek (prae>ov). See on Matthew 5:5.

Of great price (polutele>v). The word used to describe costly raiment, 1 Timothy 2:9.

5. Adorned (ejko>smoun). Imperfect tense. Were accustomed to adorn.

6. Amazement (pto>hsin). Rev., terror. Compare the kindred verb ptohqh~te, be terrified, Luke 21:9; 24:37; on which, see note. The word means a scare, or nervous
excitement.

7. According to knowledge. With an intelligent recognition of the nature of the marriage relation.

The woman (tw|~ gunaikei>w|). Not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with skeu>ei, vessel, as does also
ajsqeneste>rw|, weaker. Both are attributes of vessel; the female vessel as weaker. So Rev., in margin.

Vessel (skeu>ei). Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the
receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament

(1)in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; 18:12).

(2)Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear
God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family
and in society.

(3)Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29goods; Acts 27:17 the tackling or gear of a ship.

Giving (ajpone>montev). Only here in New Testament. The word means, literally, to portion out, and is appropriate to the husband as controlling what is to be meted
out to the wife.

Hindered (ejgko>ptesqai). So A.V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and
hence, generally, to hinder or thwart (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ejkko>ptesqai, to cut off or destroy.
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8. Of one mind (oJmo>fronev). Rev., like-minded. Only here in New Testament. Compare Romans 12:16; 15:5; Philippians 2:2 etc. Indicating unity of thought and
feeling. From oJmo>v, one and the same, and frh>n, the mind.
out to the wife.

Hindered (ejgko>ptesqai). So A.V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and
hence, generally, to hinder or thwart (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ejkko>ptesqai, to cut off or destroy.

8. Of one mind (oJmo>fronev). Rev., like-minded. Only here in New Testament. Compare Romans 12:16; 15:5; Philippians 2:2 etc. Indicating unity of thought and
feeling. From oJmo>v, one and the same, and frh>n, the mind.

Having compassion one of another (sumpaqei~v). Only here in New Testament, though the kindred verb is found Hebrews 4:15; 10:34. The rendering is needlessly
diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow-feeling in joy or sorrow. Our popular usage errs in limiting sympathy to
sorrow.

Love as brethren (fila>delfoi). Rev., more strictly, loving as brethren. Only here in New Testament.

Pitiful (eu]splagcnoi). Only here and Ephesians 4:32. Rev., better, tender-hearted. From eu+, well, and spla>gcna, the nobler entrails, which are regarded as the seat of
the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A.V., which occurs in its
literal meaning only at Acts 1:18.

Courteous. The A.V. has here followed the reading of the Tex. Rec., filo>fronev. But the best texts read tapeino>fronev, humble-minded. So Rev. This occurs
nowhere else in the New Testament, though the kindred noun tapeinofrosu>nh, humility, is found often. See on tapeino>v, lowly, notes on Matthew 11:29.

9. Rendering evil, etc. See Romans 12:17.

Blessing (eujlogou~ntev). Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.

10. Will love (qe>lwn ajgapa~n). Not the future tense of love, but the verb to will, with the infinitive: he that desires or means to love. Rev., would love.

11. Eschew (ejkklina>tw). The old word eschew is from the Norman eschever, to shun or avoid. It reappears in the German scheuen, to be startled or afraid, and in
the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Romans 3:12; 16:17), where Rev. renders turn aside and turn away. It is
compounded of ejk, out of, and kli>nw, to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev.,
turn away from.

13. Followers (mimhtai). Lit., imitators. But the best texts read zhlwtai, zealots. So Rev., zealous.

14. Blessed. See on Matthew 5:3.

Be troubled (taracqh~te). The word used of Herod's trouble (Matthew 2:3); of the agitation of the pool of Bethesda (John 5:4); of Christ's troubled spirit (John 12:27).

15. Sanctify the Lord God. The A.V. follows the Tex. Rec., reading to, God, instead of to, Christ, which is the reading of the best texts. The article with Christ shows
that ku>rion, Lord, is to be taken predicatively. Render, therefore, as Rev., sanctify Christ (the Christ) as Lord.

Ready to give an answer (e[toimoi proan). Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of
defence. So it is translated Acts 22:1; Philippians 1:7, 16. Clearing of yourselves, 2 Corinthians 7:11.

Meekness. See on Matthew 5:5.

16. Having a good conscience (sunei>dhsin e]contev ajgaqh>n). The position of the adjective shows that it is used predicatively: having a conscience good or
unimpaired. Compare Hebrews 13:18"We have a good conscience (kalhdhsin)." Sunei>dhsiv, conscience, does not occur in the gospels, unless John 8:1-11 be
admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of su>n, together with, and eijde>nai, to know; and its fundamental idea is knowing
together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness
exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual
consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is
knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature.
Cremer accordingly defines the word as "the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the
action of the spirit in the heart." And further, "conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience
man stands face to face with himself." Conscience is, therefore, a law. Thus Bishop Butler: "Conscience does not only offer itself to show us the way we should walk in,
but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of
being; it is our duty to walk in that path and follow this guide." And again, "That principle by which we survey, and either approve or disapprove our own heart, temper,
and actions, is not only to be considered as what it, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as
being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment,
direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man,
belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world" (Sermons II. and III., "On Human Nature").

Conscience is a faculty. The mind may "possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice.
We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a
different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its
elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and
evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never
give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose" (McCosh, "Divine Government, Physical and
Moral").

Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by
conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens
respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence.

In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians
8:7, 12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may
be seared (1(c)
 Copyright    Timothy  4:2), branded
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                                         its ownCorp.
                                                  testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may  be pure
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1:3), unveiled, and giving honest and clear moral testimony. It may be void of offense (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable
(Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and
character is born by external revelation rather than by the inward moral consciousness.
respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence.

In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians
8:7, 12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may
be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy
1:3), unveiled, and giving honest and clear moral testimony. It may be void of offense (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable
(Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and
character is born by external revelation rather than by the inward moral consciousness.

Falsely accuse (ejphrea>zontev). Compare Luke 6:28; the only other passage where the word occurs, Matthew 5:44 being rejected from the best texts. The word
means to threaten abusively; to act despitefully. Rev., revile.

17. If the will of God be so (eij qe>loi tolhma tou~ Qeou~). More literally, as Rev., preserving the play upon the word will, if the will of God should so will.

18. The just for the unjust. But the Greek without the article is more graphic: just for unjust.

In the flesh. The Greek omits the article. Read in flesh, the material form assumed in his incarnation.

In the spirit. Also without the article, in spirit; not as A.V., by the Spirit, meaning the Holy Ghost, but referring to his spiritual, incorporeal life. The words connect
themselves with the death-cry on the cross: "Father, into thy hands I commend my spirit." Huther observes, "Flesh is that side of the man's being by which he belongs to
earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs
to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence."

Thus we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; "the higher
spiritual nature which belonged to the integrity of his humanity" (Cook).

19. By which (ejn w|=). Wrong. Rev., correctly, in which: in the spiritual form of life; in the disembodied spirit.

Went and preached (poreuqeiruxen). The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the
Gospel.

To the spirits (pneu>masin). As in Hebrews 12:23 of disembodied spirits, though the word yucai, souls, is used elsewhere (Revelation 6:9; 20:4).

In prison (ejn fulakh|~). Authorities differ, some explaining by 2 Peter 2:4; Jude 1:6; Revelation 20:7 as the final abode of the lost. Excepting in the last passage, the
word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (Matthew 14:25; Luke 2:8); hold and cage (Revelation 18:2).
Other explain as Hades, the kingdom of the dead generally.

20. In which (eijv h{n). Lit., into which. A pregnant construction; into which they were gathered, and in which they were saved.

By water (dia). Rev., through. Some take this as instrumental, by means of water; other as local, by passing through the water, or being brought safely through the
water into the ark. Rev., in margin, were brought safely through water.

21. The like figure whereunto. Following a rejected reading, w|+, to which; so that the literal rendering would be the antitype to which. Read o{ ajnti>tupon, which, the
antitype or as an antitype; i.e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now,
etc. 'Anti>tupon, figure, or antitype, is from ajnti>, over against, and tu>pov, a blow. Hence, originally, repelling a blow: a blow against a blow; a counterblow. So of
an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, Hebrews 9:24: "the figures of the
true."

Putting away (ajpo>qesiv). Peculiar to Peter. Here and 2 Peter 1:14.

Filth (rJu>pou). Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person.

Answer (ejperw>thma). Only here in New Testament. In classical Greek the word means a question and nothing else. The meaning here is much disputed, and can
hardly be settled satisfactorily. The rendering answer has no warrant. The meaning seems to be (as Alford), "the seeking after God of a good and pure conscience,
which is the aim and end of the Christian baptismal life." So Lange: "The thing asked may be conceived as follows: 'How shall I rid myself of an evil conscience? Wilt
thou, most holy God, again accept me, a sinner? Wilt thou, Lord Jesus, grant me the communion of thy death and life? Wilt thou, O Holy Spirit, assure me of grace and
adoption, and dwell in my heart?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The
conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ."

This is the sense of ejperwta|~n eijv, in the only place where it occurs in scripture, 2 Samuel 11:7 (Sept.): "David asked of him how Joab did (ejperw>thsen eijv
eijrh>nhn 'Iwa>b)." Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin.

22. Gone into heaven. Perhaps with the scene of the ascension in Peter's mind.

CHAPTER 4

1. Arm yourselves (oJpli>sasqe). Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, 17; 1 Thessalonians 5:8;
Colossians 3:12.

Mind (e]nnoian). Only here and Hebrews 4:12. Literally the word means thought, and so some render it here. Rev. puts it in margin. The rendering intent, resolution, is
very doubtful. It seems rather to be the thought as determining the resolution. Since Christ has suffered in the flesh, be ye also willing to suffer in the flesh.

2. Live (biw~sai). Only here in New Testament.

The rest of the time (ejpi>loipon). Only here in New Testament.

3. For the time past, etc. Compare Romans 13:13.
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Us (hJmi~n). The best texts omit.

Of our life (tou~ bi>ou). The best texts omit.
The rest of the time (ejpi>loipon). Only here in New Testament.

3. For the time past, etc. Compare Romans 13:13.

Us (hJmi~n). The best texts omit.

Of our life (tou~ bi>ou). The best texts omit.

Will (bou>lhma, the better reading for qe>lhma). Desire, inclination. See on Matthew 1:19.

When we walked (peporeume>nouv). Rev., rightly, ye walked. Construe with to have wrought. The time past may suffice for you to have wrought the desire, etc.,
walking as ye have done; the perfect participle having an inferential reference to a course of life now done with.

Lasciviousness (ajselgei>av). The following enumeration of vices is characteristic of Peter's style in its fulness and condensation. He enumerates six forms of sensuality,
three personal and three social:

(1) 'Aselgei>aiv, wantonness. See on Mark 7:22. Excesses of all kinds, with possibly an emphasis on sins of uncleanness.

(2) 'Epiqumi>aiv, lusts. See on Mark 4:19. Pointing especially to fleshly lusts, "the inner principles of licentiousness" (Cook).

(3) Oijnoflugi>aiv, excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, Deuteronomy 21:20; Isaiah 46:12. From oi+nov, wine,
and fle>w or flu>w, to teem with abundance; thence to boil over or bubble up, overflow. It is the excessive, insatiate desire for drink, form which comes the use of the
word for the indulgence of the desire - debauch. So Rev., wine-bibbings. The remaining three are revellings, banquetings, and idolatries.

Revellings (kw>moiv). The word originally signifies merely a merry-making; most probably a village festival, from kw>mh, a village. In the cities such entertainments
grew into carouses, in which the party of revellers paraded the streets with torches, singing, dancing, and all kinds of frolics. These revels also entered into religious
observances, especially in the worship of Bacchus, Demeter, and the Idaean Zeus in Crete. The fanatic and orgiastic rites of Egypt, Asia Minor, and Thrace became
engrafted on the old religion. Socrates, in the introduction to "The Republic," pictures himself as having gone down to the Piraeus to see the celebration of the festival of
Bendis, the Thracian Artemis (Diana); and as being told by one of his companions that, in the evening, there is to be a torch-race with horses in honor of the goddess.
The rites grew furious and ecstatic. "Crowds of women, clothed with fawns' skins, and bearing the sanctified thyrsus (a staff wreathed with vine-leaves) flocked to the
solitudes of Parnassus, Kithaeron, or Taygetus during the consecrated triennial period, and abandoned themselves to demonstrations of frantic excitement, and dancing
and clamorous invocation of the God. They were said to tear animals limb from limb, to devour the raw flesh, and to cut themselves without feeling the wound. The men
yielded to a similar impulse by noisy revels in the streets, sounding the cymbals and tambourine, and carrying the image of the God in procession" (Grote, "History of
Greece"). Peter, in his introduction, addresses the sojourners in Galatia, where the Phrygian worship of Cybele, the great mother of the gods, prevailed, with its wild
orgies and hideous mutilations. Lucretius thus describes the rites:

"With vigorous hand the clamorous drum they rouse,

And wake the sounding cymbal; the hoarse horn

Pours forth its threatening music, and the pipe,

With Phrygian airs distracts the maddening mind,

While arms of blood the fierce enthusiasts wield

To fright the unrighteous crowds, and bend profound

Their impious souls before the power divine.

Thus moves the pompous idol through the streets,

Scattering mute blessings, while the throngs devout

Strew, in return, their silver and their brass,

Loading the paths with presents, and o'ershade

The heavenly form; and all th' attending train,

With dulcet sprays of roses, pluct profuse,

A band select before them, by the Greeks

Curetes called, from Phrygian parents sprung,

Sport with fantastic chains, the measured dance

Weaving infuriate, charmed with human blood,

And madly shaking their tremendous crests."

De Rerum Natura, ii., 618-631.

Banquetings (po>toiv). Lit., drinking-bouts. Rev., carousings.

Abominable (ajqemi>toiv). Only here, and by Peter in the Acts 10:28. More literally, unlawful, emphasizing the idolatries as violations of divine law.
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4. Run not with them. "In a troop" (Bengel); like a band of revellers. See above. Compare Ovid's description of the Bacchic rites:
Banquetings (po>toiv). Lit., drinking-bouts. Rev., carousings.

Abominable (ajqemi>toiv). Only here, and by Peter in the Acts 10:28. More literally, unlawful, emphasizing the idolatries as violations of divine law.

4. Run not with them. "In a troop" (Bengel); like a band of revellers. See above. Compare Ovid's description of the Bacchic rites:

"Lo, Baccus comes! and with the festive cries

Resound the fields; and mixed in headlong rout,

Men, matrons, maids, paupers, and nobles proud,

To the mysterious rites are born along."

Metamorphoses, iii., 528-530.

Excess (ajna>cusin). Only here in New Testament. Lit., pouring forth. Rev. has flood in margin. The word is used in classical Greek of the tides which fill the hollows.

Riot (ajswti>av). From aj, not, and sw>zw, to save. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it
takes the sense of dissoluteness or profligacy. In Luke 15:13 the kindred adverb ajsw>twv is used. The prodigal is described as scattering his substance, to which is
added, living wastefully (zw~n ajsw>twv). Compare Ephesians 5:18; Titus 1:6.

5. That is ready (eJtoi>mwv e]conti). Lit, having himself in readiness; there at God's right hand in heaven, wither he has gone (1 Peter 3:22). Implying, also, a near
judgment. Compare ver. 7.

7. Is at hand (h]ggiken). Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Matthew 3:2; Mark 1:15; Luke 10:9; Hebrews
10:25.

Be ye sober (swfronh>sate). The word is from sw~v, sound, and frh>n, the mind. Therefore, as Rev., be ye of sound mind. Compare Mark 5:15.

Watch (nh>yate). See on 1 Peter 1:13. The A.V. has followed the Vulgate, vigilate (watch). Rev. is better: be sober.

Unto prayer (eijv proseuca>v). Lit., prayers. The plural is used designedly: prayers of all kinds, private or public. Tynd. renders, Be ye discreet and sober, that ye may
be apt to prayers. Compare Ephesians 6:18"with every kind of prayer, and watching thereunto."

8. Fervent (ejktenh~). See, on the kindred adverb fervently, notes on 1 Peter 1:22.

Love covereth, etc. Compare James 5:20; Proverbs 10:12.

9. Using hospitality. Compare Romans 13:13.

10. A gift (ca>risma). Originally, something freely given: a gift of grace (ca>riv). Used in New Testament

(a)of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, 16; 11:29);

(b)of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6;
Romans 12:6, 8). So here.

Manifold. See on 1 Peter 1:6.

11. Oracles (lo>gia). In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Acts 7:38; Romans 3:2;
Hebrews 5:12.

Giveth (corhgei~). Only here and 2 Corinthians 9:10. Peter uses the compound ejpicorhge>w, furnish, in 2 Peter 1:5; which see.

12. Think it not strange (mh). I.e., alien from you and your condition as Christians. Compare 1 Peter 5:4.

Fiery trial (purw>sei). The word means burning. In Proverbs 27:21 (Sept.), it is rendered furnace. In Psalms 45 (Sept.), 46 (A.V.), we read, "Thou, O God, hast
proved us: thou hast smelted us, as silver is smelted." Compare Zechariah 13:9.

Which is to try you (uJmi~n ginome>nh|). The A.V. thus makes the trial a thing of the future; mistranslating the Greek present participle, which is taking place. This
participle, therefore, represents the trial as actually in progress. The Rev. does not give this force by its which cometh upon you.

To try you (pro). Lit., for trial or probation.

Strange thing (xe>non). Compare think it not strange, above.

Happened (sumbai>nontov). Again the present participle. Better, perhaps, were happening; by chance, instead of with the definite purpose indicated by "taking place
with a view to probation." See above.

13. Inasmuch as ye are partakers. Compare Romans 8:17.

Be glad with exceeding joy (carh~te ajgalliw>menoi). Lit., ye may rejoice exulting. See on 1 Peter 1:6.

14. The spirit of glory and of God (toxhv kai). Lit., the spirit of glory and that of God. The repetition of the article identifies the spirit of God with the spirit of glory: the
spirit of glory, and therefore the spirit of God: who is none other than the spirit of God himself. Hence Rev., better, the spirit of glory and the spirit of God.
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Resteth (ajnapau>etai). Compare Isaiah 11:2; Luke 10:6; Numbers 11:25, 26; Mark 6:31; Matthew 26:45; Revelation 14:13. Also, Matthew 11:28 where the word is
used in the active voice, to give rest or refreshment.
Be glad with exceeding joy (carh~te ajgalliw>menoi). Lit., ye may rejoice exulting. See on 1 Peter 1:6.

14. The spirit of glory and of God (toxhv kai). Lit., the spirit of glory and that of God. The repetition of the article identifies the spirit of God with the spirit of glory: the
spirit of glory, and therefore the spirit of God: who is none other than the spirit of God himself. Hence Rev., better, the spirit of glory and the spirit of God.

Resteth (ajnapau>etai). Compare Isaiah 11:2; Luke 10:6; Numbers 11:25, 26; Mark 6:31; Matthew 26:45; Revelation 14:13. Also, Matthew 11:28 where the word is
used in the active voice, to give rest or refreshment.

15. A busybody in other men's matters (ajllotrioepi>skopov). Only here in New Testament. Lit., the overseer of another's matters. One who usurps authority in matters
not within his province. Rev., meddler. Compare Luke 12:13, 14; 1 Thessalonians 4:11; 2 Thessalonians 3:11. It may refer to the officious interference of Christians in
the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.

16. A Christian. Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on Acts
11:26. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian.

19. Commit (paratiqe>sqwsan). Give in charge as a deposit. Compare Luke 12:48; Acts 20:32; 1 Timothy 1:18. The word is used by Christ in commending his soul to
God (Luke 23:46).

Well-doing (ajgaqopoii>a|). Only here in New Testament. Compare 1 Peter 2:14. The surrender to God is to be coupled with the active practice of good.

CHAPTER 5

1. Also an elder (sumpresbu>terov). Only here in New Testament. Better, as Rev., fellow-elder. The expression is decisive against the primacy of Peter.

Witness (ma>rtuv). The word is used in the New Testament to denote:

(a)a spectator or eye-witness (Acts 10:39; 6;13).

(b)One who testifies to what he has seen (Acts 1:8; 5:32).

(c)In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63).

(d)One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; 17:6).

The first three meetings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be
limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ejpo>pothv (2 Peter
1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen.

Partaker (koinwno>v). This use of the word, expressing a present realization of something not yet attained, occurs in no other writer in the New Testament. See on 2
Peter 1:4.

2. Feed (poima>nate). Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd - guiding, guarding, folding, no less than feeding, which
latter is expressed by bo>skw. There is, doubtless, a reminiscence in the word of Christ's charge to Peter (John 21:15-17. Both words are used there: "Feed (bo>ske)
my lambs" (ver. 15); "tend (poi>maine) my sheep" (ver. 16); "feed (bo>ske) my sheep" (ver. 17). The A.V. obliterates the distinction by rendering all three feed.
Bengel rightly remarks, "Feeding is part of tending." See on Matthew 2:6.

Taking the oversight. The best texts omit. Rev. retains.

By constraint (ajnagkastw~v). Only here in New Testament.

Willingly (eJkousi>wv). Only here and Hebrews 10:26.

For filthy lucre (eijscrokerdw~v). From aijscro>v, disgraceful, and ke>rdov, gain. Only here in New Testament. The word filthy is intended to convey the idea which
lies in aijscro>v, base or dishonorable; becoming such if it is made the motive of the minister's service. Compare 2 Corinthians 12:14.

Willingly (proqu>mwv). Not strong enough. The word is compounded of pro>, forward, and qumo>v, heart or spirit. Hence Rev., with a ready mind; a forward spirit;
denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective pro>qumov, ready (Romans 1:15; Matthew 26:41; Mark 14:38),
and the kindred noun proqumi>a, readiness (2 Corinthians 8:11, 12, 19; 9:2).

3. As lording it (katakurieu>ontev). See Matthew 20;25; Acts 19:16. Other words are used for the exercise of legitimate authority in the church; proi`>stamai, to be
over (1 Thessalonians 5:12; 1 Timothy 5:17); poimai>nw, as ver. 2, tend. But this carries the idea of high-handed rule.

Heritage (klh>rwn). Plural. Klh~rov means a lot. See on inheritance, 1 Peter 1:4. From the kindred adjective klhriko>v comes the English cleric, contracted into clerk,
which in ecclesiastical writings originally signified a minister; either as being chosen by lot like Matthias, or as being the lot or inheritance of God. Hence Wycliffe
translates the passage, "neither as having lordship in the clergie." As in the Middle Ages the clergy were almost the only persons who could write, the word clerk came
to have one of its common modern meanings. The word here, though its interpretation is somewhat disputed, seems to refer to the several congregations - the lots or
charges assigned to the elders. Compare proseklhrw>qhsan, were added as disciples; A.V., consorted with (Acts 17:4). Rev. renders charge. Why not charges?

Examples (tu>poi). Peter uses three different terms for a pattern or model: uJpogrammo>v, a writing-copy (1 Peter 2:21); uJpo>deigma, for which classical writers
prefer para>deigma, an architect's plan or a sculptor's or painter's model (2 Peter 2:6); tu>pov (see on 1 Peter 3:21), of which our word type is nearly a transcript. The
word primarily means the impression left by a stroke (tu>ptw, to strike). Thus John 20:25"the print of the nails." Used of the stamp on coin; the impression of any
engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Acts 7:43). Generally, an image or form,
always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philippians 3:17; Hebrews 8:5.

4. The chief Shepherd (ajrcipoi>menov). Only here in New Testament. In harmony with ver. 2. "The last thing Peter could have dreamed of as possible would be its
misapplication to himself or his so-called successors" (Cook). Compare Hebrews 13:20great Shepherd; and John 10:11, 14good Shepherd. Also, Ezekiel 34:15, 16,
23.
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Ye shall receive. See on receiving, 1 Peter 1:9.

Crown (ste>fanon). From ste>fw, to put round, encircle. It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of
4. The chief Shepherd (ajrcipoi>menov). Only here in New Testament. In harmony with ver. 2. "The last thing Peter could have dreamed of as possible would be its
misapplication to himself or his so-called successors" (Cook). Compare Hebrews 13:20great Shepherd; and John 10:11, 14good Shepherd. Also, Ezekiel 34:15, 16,
23.

Ye shall receive. See on receiving, 1 Peter 1:9.

Crown (ste>fanon). From ste>fw, to put round, encircle. It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of
leaves or made of gold in imitation of leaves. Thus it is distinguished from the royal crown, which is dia>dhma, of which diadem is a transcript. In Paul, ste>fanov is
always used of the conqueror's crown, not of the king's (1 Corinthians 9:24-26; 2 Timothy 2:5). Though it is urged that Peter would not have employed a reference to
the crown of the victors in the games, because of the abhorrence of the Palestinian Jews for heathen spectacles, yet the reference to the crown of leaves seems to be
determined by the epithet unfading, as compared with garlands of earthly leaves. The crown of thorns woven for Jesus is called ste>fanov, with reference rather to its
being twined than to its being a caricature of a kingly crown.

5. Be clothed with humility (thnhn ejgkombw>sasqe). The last word is a very peculiar one, occurring only here. It is derived from ko>mbov, a roll, band, or girth: a
knot or roll of cloth, made in tying or tucking up any part of the dress. The kindred word ejgko>mbwma, from which the verb is directly formed, means a slave's apron,
under which the loose garments were girt up. Compare Horace's "puer alte cinctus," a slave girt high. Hence the figure carries an exhortation to put on humility as a
working virtue employed in ministry. This is apparent from the evident reminiscence of that scene in which Peter figured so prominently - the washing of the disciple's
feet by the Lord, when he girded himself with a towel as a servant, and gave them the lesson of ministry both by word and act. Bengel paraphrases, "Put on and wrap
yourselves about with humility, so that the covering of humility cannot possibly be stripped from you."

Resisteth (ajntita>ssetai). A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God's armies. No wonder,
therefore, that it "goeth before destruction."

The proud (uJperhfa>noiv). See on pride, Mark 7:22. Compare James 4:6.

To the humble. See on Matthew 11:29.

6. Mighty hand (krataia). A phrase found nowhere else in the New Testament, but occurring in the Septuagint, Exodus 3:19; Deuteronomy 3:24; Job 30:21. The
adjective kratria, mighty, is, moreover, used only here. Compare Luke 1:51, 52.

7. Casting (ejpirjrJi>yantev). The aorist participle denoting an act once for all; throwing the whole life with its care on him.

All your care (pa~san thrimnan). The whole of your care. "Not every anxiety as it arises, for none will arise if this transference has been effectually made." Care. See on
Matthew 6:25take no thought. Rev., rightly, anxiety.

He careth (me>lei). Meaning the watchful care of interest and affection. The sixth and seventh verses should be taken together: Humble yourselves and cast all your
anxiety. Pride is at the root of most of our anxiety. To human pride it is humiliating to cast everything upon another and be cared for. See James 4:6, 7.

8. Be sober (nh>yate). See on 1 Peter 4:7.

Be vigilant (grhgorh>sate). Rev., be watchful. See on Mark 13:35; and 1 Thessalonians 5:6 where both verbs occur: watch and be sober. A reminiscence of the scene
in Gethsemane: Could ye not watch with me? (Matthew 26:40, 41).

Adversary (oJ anti>dikov). The article points to a well-known adversary. From ajnti>, against, and di>kh, a lawsuit. Strictly, an adversary in a lawsuit. Here an
adversary in general. Compare Zechariah 3:1-5. Only here, in New Testament, of Satan.

The devil. See on Matthew 4:1.

Roaring (wjruo>menov). Only here in New Testament. The word conveys somewhat of the sense by the sound (oruomenos). It denotes especially the howl of a beast
in fierce hunger.

Lion. Augustine says, "Christ is called 'a lion' (Revelation 5:5) because of his courage: the devil, because of his ferocity. The one lion comes to conquer, the other to
hurt." Seven Hebrew words are used for this animal; six to describe his movements and four to describe his roar. He is mentioned in the Bible about one hundred and
thirty times. In Job 4:10, 11 give different words are used for him. In Judges 14:5; Psalms 21:13; 103:21 (Sept.), the same word as here is used for the roaring of the
lion as a translation of the Hebrew word for the thunder in Job 37:4.

Walketh about (peripatei~). Compare Job 1:7; 2:2. This word gave name to that sect of Greek philosophers known as Peripatetics, because they walked about while
teaching or disputing. "St. Peter calls Satan the Peripatetic" (Cox, on Job). The Arabs call him the Busy One. It was to Peter that Christ said, "Satan hath desired to
have you," etc. (Luke 22:31).

Devour (katapi>h|). Lit., swallow down. See on Matthew 23:24.

9. Resist (ajnti>sthte). The Rev., very judiciously, substitutes withstand; resist having been already used in ver. 5 for ajntita>ssetai. Withstand is, moreover, the more
accurate rendering; as the verb means rather to be firm against onset than to strive against it. With in withstand is the Saxon wid, against, which appears in the German
wider.

Steadfast (stereoi). Compare 2 Timothy 2:19; and the kindred verb stereo>w, to strengthen (Acts 3:7, 16; 16:5). Paul, in Colossians 2:5 uses a cognate noun,
stere>wma, evidently as a military metaphor: "Beholding your order (ta>xin, compare ajntita>ssetai, ver. 5) and your solid front or close phalanx" (stere>wma). It might
be difficult to find, on the whole, a better rendering than steadfast, yet it falls a little short of the meaning. Steadfast is Anglo-Saxon, stede, a place, and faest, fast; and
hence means firm in its place; but stereoi conveys also the sense of compactness, compact solidity, and is appropriate, since a number of individuals are addressed and
exhorted to withstand the onset of Satan as one compacted body. Stereo>v implies solidity in the very mass and body of the thing itself; steadfastness, mere holding of
place. A rock is stereo>v, firm, solid; but a flexible weed with its tough root resisting all efforts to pull it up, may be steadfast. The exhortation is appropriate from
Peter, the Rock.

The same afflictions (tatwn). Rev., better, sufferings. A very peculiar construction, occurring nowhere else in the New Testament. Lit., the same things of sufferings,
emphasizing the idea of identity.
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Are accomplished (ejpitelei~sqai). More correctly, are being accomplished. The present infinitive denotes something in process of accomplishment.

Brethren (ajdelfo>thti). Lit., brotherhood. Only here and 1 Peter 2:17.
Peter, the Rock.

The same afflictions (tatwn). Rev., better, sufferings. A very peculiar construction, occurring nowhere else in the New Testament. Lit., the same things of sufferings,
emphasizing the idea of identity.

Are accomplished (ejpitelei~sqai). More correctly, are being accomplished. The present infinitive denotes something in process of accomplishment.

Brethren (ajdelfo>thti). Lit., brotherhood. Only here and 1 Peter 2:17.

10. Who hath called us (oJ kale>sav hJma~v). But the tense is the aorist, and the true reading is uJma~v, you, instead of us. Render, therefore, as Rev., who called
you; before the foundation of the world. See Romans 8:29, 30 and compare unto his eternal glory and them he also glorified.

By Christ Jesus (ejn Cristw|~ 'Ihsou~). The best texts omit Jesus. So Rev., which also renders, better, in Christ, denoting the sphere or element in which the calling and
its results take place: "Christ as the life, head, and very principle of all existence to the Christian" (Cook).

Awhile (ojli>fon). Rev., more literally, a little while. See on 1 Peter 1:6.

Make you perfect, etc. The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A.V. But the best texts make them all
indicative future, and thus convert the wish or prayer into an assurance. Thus, then,

Shall himself perfect (aujtosei). The A.V. overlooks the aujto, himself, which is very significant as indicating God's personal interest and energy in the work of
confirming his children.

Shall perfect. Rev. reads restore, in margin. The root of this word appears in a]rw or ajrari>skw, to fit or join together. So a]rqron means a joint. The radical notion of
the verb is, therefore, adjustment - the putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an
erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians
13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10).

Shall stablish (sthri>xei). The word is akin at the root to stereo>v, steadfast (ver. 9), and is the very word used by Christ in his exhortation to Peter, "strengthen thy
brethren" (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8;
Revelation 3:2.

Shall strengthen (sqenw>sei). Only here in New Testament. Compare Ephesians 3:16.

Shall settle (qemeliw>sei). Omitted by some texts, and by Rev. From qeme>liov, a foundation. The radical notion of the word is, therefore, to ground securely. It
occurs in Matthew 7:25 of the house founded on a rock; in Hebrews 1:10 of laying the foundations of the earth. In Ephesians 3:18 it is joined with rooted. The
massings of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole: "Shall perfect, that no defect remain in you: shall
stablish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren."

12. Silvanus. Probably the companion of Paul known in the Acts as Silas (Acts 15:22, 27, 32, 34, 40 etc.), and called Silvanus by Paul in 2 Corinthians 1:19; 1
Thessalonians 1:1; 2 Thessalonians 1:1.

A faithful brother. Brother has the definite article, the faithful brother, designating him as one well known for his fidelity. Rev. renders our, with the in margin.

Unto you. Construe, not as A.V., a brother unto you, but I have written unto you. So Rev.

As I suppose (wJv logi>zomai). Too feeble, since the verb denotes a settled persuasion or assurance. See Romans 3:28"we conclude" or reckon, as the result of our
reasoning. Compare Romans 8:18; Hebrews 11:19. Rev., as I account him.

I have written (e]graya). Lit., I wrote. An example of what is known as the epistolary aorist. The writer regards the time of writing as his correspondent will do when he
shall have received the letter. We say in a letter, I write. Paul, writing to Philemon, says ajne>pemya, I sent; since to Philemon the act of sending would be already past.
Therefore in using this form of expression Peter does not refer to the second epistle, not to another now lost, but to the present epistle.

Briefly (dij ojli>gw). Lit., through few (words). Compare Hebrews 13:22 where the expression is diawn, through brief words.

Testifying (ejpimarturw~n). Only here in New Testament. See on ver. 1.

Wherein ye stand (eijv h{n eJsth>kate). The best texts read sth~te, imperative. So Rev., stand ye fast therein. Lit., "into which stand," the preposition with the verb
having the pregnant force of entering into and standing fast in.

13. The church. The word is not in the Greek, but is supplied with the feminine definite article hJ. There is, however, a difference of opinion as to the meaning of this
feminine article. Some suppose a reference to Peter's own wife; others, to some prominent Christian woman in the church. Compare 2 John 1. The majority of
interpreters, however, refer it to the church.

Babylon. Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient
opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the
"Speaker's Commentary." In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his
admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire: "In favor of this allegorical
interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Revelation 14:8; 18:2, 10); that it is in the
highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary center, especially in view of a statement by Josephus indicating
that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact,
however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is
no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other
geographical designations in this epistle (1 Peter 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not
bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as
Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of Revelation (and even there it is distinguished as 'Babylon, the
great'), it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that
the Jewish population
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                                           the heathen)
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and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense."

Marcus. Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.
geographical designations in this epistle (1 Peter 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not
bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as
Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of Revelation (and even there it is distinguished as 'Babylon, the
great'), it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that
the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters
and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense."

Marcus. Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.

My son. Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.

14. Kiss of charity. Compare 1 Corinthians 16:20.

THE SECOND GENERAL EPISTLE OF PETER

CHAPTER 1

1. Simon Peter. Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14 where the
account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Genesis 29:33 and elsewhere. Compare Revelation 7:7; Luke
2:25, 34; 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; 20:2; 21:15 and elsewhere, though in these instances it is given as Simon;
Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This
combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1.

Of Jesus Christ. The word Christ never occurs in the second epistle without Jesus; and only in this instance without some predicate, such as Lord, Savior.

To them that have obtained (toi~v lacou~sin). Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas,
who had obtained part of this ministry. In this sense it occurs only in that passage and here.

Like precious (ijso>timon). Only here in New Testament. The word should be written like-precious. Compare precious in 1 Peter 1:7, 19; 2:4, 6, 7. Not the same in
measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges.

With us. Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, "There is much to show how alien it was to primitive Christian
thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God." See Acts 11:17; 15:9-11.

Savior. Frequently applied to Christ in this epistle, but never in the first.

2. In the knowledge (ejn ejpignw>sei). The compound expressing full knowledge, and so common in Paul's writings.

Our Lord (kuri>ou hJmw~n). The word Lord in the second epistle is always used of God, unless Christ or Savior is added.

3. Hath granted (dedwrhme>nhv). This is the only word which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their
intimate relations, and of the impress of Peter upon Mark's gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the
simple di>dwmi, to give, meaning to grant or bestow as a gift. Compare Mark 15:45.

Godliness (eujse>beian). Used only by Peter (Acts 3:12), and in the Pastoral Epistles. It is from euj, well, and se>bomai, to worship, so that the radical idea is worship
rightly directed. Worship, however, is to be understood in it etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's
rendering of Matthew 6:2"that they be worshipped of men;" and "worship thy father and thy mother," Matthew 19:19. In classical Greek the word is not confined to
religion, but means also piety in the fulfilment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious
sense, showing itself in right reverence; and is opposed to dusse>beia, ungodliness, and ajnosio>thv, profaneness. "The recognition of dependence upon the gods, the
confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is eujse>beia, manifest in conduct and
conversation, in sacrifice and prayer." (Nagelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the
confession of the one living and true God, and life corresponding to this knowledge. See on ver. 2.

Called (kale>santov). Also used of the divine invitation, 1 Peter 2:9, 21; 3:9; 5:10.

To glory and virtue (ijdi>a| do>xh| kai). Lit., and properly, by his own glory and virtue, though some read diaxhv kai, through glory and virtue. Rev. adopts the former.
The meaning is much the same in either case.

His own (ijdi>a|). Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun,
and mostly so in Peter (1 Peter 3:1, 5; 2 Peter 2:16, 22 etc.).

Virtue. See on 1 Peter 2:9. Used by Peter only, with the exception of Philippians 4:8. The original classical sense of the word had no special moral import, but denoted
excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.

On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."

4. Whereby (dij w=n). Lit., through which; viz., his glory and virtue. Note the three occurrences of dia>, through, in vv. 3, 4.

Are given (dedw>rhtai). Middle voice; not passive, as A.V. Hence Rev., correctly, he hath granted. See on ver. 3.

Exceeding great and precious promises. Rev., his exceeding great, etc., by way of rendering the definite article, ta.

Precious (ti>mia). The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three
times: 1 Peter 1:7 of tried faith; 1 Peter 1:19 of the blood of Christ; and here, of God's promises.

Promises (ejpagge>lmata). Only in this epistle. In classical Greek the distinction is made between ejpagge>lmata, promises voluntarily or spontaneously made, and
uJposce>seiv, promises made in response to a petition.
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Might be partakers (ge>nhsqe koinwnoi). Rev., more correctly, may become, conveying the idea of a growth. See note on koinwno, partaker, 1 Peter 5:1; and
compare Hebrews 12:10.
times: 1 Peter 1:7 of tried faith; 1 Peter 1:19 of the blood of Christ; and here, of God's promises.

Promises (ejpagge>lmata). Only in this epistle. In classical Greek the distinction is made between ejpagge>lmata, promises voluntarily or spontaneously made, and
uJposce>seiv, promises made in response to a petition.

Might be partakers (ge>nhsqe koinwnoi). Rev., more correctly, may become, conveying the idea of a growth. See note on koinwno, partaker, 1 Peter 5:1; and
compare Hebrews 12:10.

Having escaped (ajpofugo>ntev). Only in this epistle. To escape by flight.

Through lust (ejn ejpiqumi>a|). Rev. renders by lust, as the instrument of the corruption. Others, in lust, as the sphere of the corruption, or as that in which it is
grounded.

5. Beside this (aujto). Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as ti>, what? has come to mean why? So the strengthened demonstrative
acquires the meaning of wherefore, for this very cause.

Giving all diligence (spoudhgkantev). The verb occurs only here in New Testament, and means, literally, to bring in by the side of: adding your diligence to the divine
promises. So Rev., adding on your part.

Add to your faith, etc. The A.V. is entirely wrong. The verb rendered add (ejpicorhgh>sate) is derived from coro>v, a chorus, such as was employed in the
representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged
to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or
providing. The verb is used by Paul (2 Corinthians 9:10; Galatians 3:5; Colossians 2:19), and is rendered minister (A.V.), supply (Rev.); and the simple verb
corhge>w, minister, occurs 1 Peter 4:11; 2 Corinthians 9:10. Here the Rev., properly, renders supply.

To your faith (ejn th|~ pi>stei). The A.V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: "an increase by growth,
not by external junction; each new grace springing out of, attempting, and perfecting the other." Render, therefore, as Rev. In your faith supply virtue, and in your virtue
knowledge, etc.

Virtue. See on ver. 3, and 1 Peter 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As
God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.

6. Temperance (ejgkratei>a). Self-control; holding the passions and desires in hand. See 1 Corinthians 9:25.

Patience (ujpomonh>n). Lit., remaining behind or staying, from me>nw, to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his
sufferings (Hebrews 12:2, 3; compare Matthew 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ's
patience, Barrow remarks, "Neither was it out of a stupid insensibility or stubborn resolution that he did thus behave himself; for he had a most vigorous sense of all
those grievances, and a strong (natural) aversation from under going them;... but from a perfect submission to the divine will, and entire command over his passions, an
excessive charity toward mankind, this patient and meek behavior did spring." The same writer defines patience as follows: "That virtue which qualifieth us to bear all
conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external
deportment and practices of life as God requireth and good reason directeth (Sermon XLII., "On Patience").

Godliness. See on ver. 3. The quality is never ascribed to God.

Brotherly kindness (filadelfi>an). Rev. renders, literally, love of the brethren.

Charity (ajga>phn). There seems at first an infelicity in the rendering of the Rev., in your love of the brethren love. But this is only apparent. In the former word Peter
contemplates Christian fellow-believers as naturally and properly holding the first place in our affections (compare Galatians 6:10"Especially unto them which are of the
household of faith"). But he follows this with the broader affection which should characterize Christians, and which Paul lauds in 1 Corinthians 13, the love of men as
men. It may be remarked here that the entire rejection by the Rev. of charity as the rendering of ajga>ph is wholesome and defensible. Charity has acquired two
peculiar meanings, both of which are indeed included or implied in love, but neither of which expresses more than a single phase of love - tolerance or beneficence. The
A.V. in the great majority of cases translates love; always in the Gospels, and mostly elsewhere. There is no more reason for saying "charity suffereth long," than for
saying, "the charity of God is shed abroad in our hearts," or "God is charity."

8. Be in you (uJpa>rconta). Rev., are yours; following the sense of possession which legitimately belongs to the verb; as Matthew 19:21that thou hast; 1 Corinthians
13:3goods. In the sense of being the verb is stronger than the simple ei+nai, to be; denoting being which is from the beginning, and therefore attaching to a person as a
proper characteristic; something belonging to him, and so running into the idea of rightful possession as above.

Barren (ajrgou). From aj, not, and e]rgon, work. Hence, more correctly, as Rev., idle. Compare "idle word" (Matthew 12:36); "standing idle" (Matthew 20:3, 6); also,
1 Timothy 5:13. The tautology, barren and unfruitful, is thus avoided.

In the knowledge (eijv). Rev., more correctly, unto. The idea is not idleness in the knowledge, but idleness is pressing on and developing toward and finally reaching the
knowledge. With this agrees the compound ejpi>gnwsin, the constantly increasing and finally full knowledge.

9. But (ga). Wrong. Render as Rev., for.

He that lacketh these things (w+| mhrestin tau~ta). Lit., to whom these things are not present. Note that a different word is used here from that in ver. 8, are yours, to
convey the idea of possession. Instead of speaking of the gifts as belonging to the Christian by habitual, settled possession, he denotes them now as merely present with
him.

Blind (tuflo>v). Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction.

And cannot see afar off (muwpa>zw). Only here in New Testament. From mu>w, to close, and w]y, the eye. Closing or contracting the eyes like short-sighted people.
Hence, to be short-sighted. The participle being short-sighted is added to the adjective blind, defining it; as if he had said, is blind, that is, short-sighted spiritually;
seeing only things present and not heavenly things. Compare John 9:41. Rev. renders, seeing only what is near.

And hath forgotten (lh>qhn labw). Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase,
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  Timothy 1:5uJpo>mnhsin
            (c) 2005-2009, labw,      having
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expression a suggestion of a voluntary acceptance of a darkened condition. This doubtful, however. Lumby thinks that it marks the advanced years of the writer, since
he adds to failure of sight the failure of memory, that faculty on which the aged dwell more than on sight.
seeing only things present and not heavenly things. Compare John 9:41. Rev. renders, seeing only what is near.

And hath forgotten (lh>qhn labw). Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase,
2 Timothy 1:5uJpo>mnhsin labw, having taken remembrance: A.V., when I call to remembrance: Rev., having been reminded of. Some expositors find in the
expression a suggestion of a voluntary acceptance of a darkened condition. This doubtful, however. Lumby thinks that it marks the advanced years of the writer, since
he adds to failure of sight the failure of memory, that faculty on which the aged dwell more than on sight.

That he was purged (tou~ kaqarismou~). Rev., more literally, the cleansing.

10. The rather (ma~llon). The adverb belongs rather with the verb give diligence. Render, as Rev., give the more diligence.

Brethren (ajdelfoi>). The only instance of this form of address in Peter, who commonly uses beloved.

Fall (ptai>shte). Lit., stumble, and so Rev. Compare James 3:2.

11. Shall be ministered abundantly (plousi>wv ejpicorhghqh>setai). On the verb see ver. 5. Rev., shall be richly supplied. We are to furnish in our faith: the reward shall
be furnished unto us. Richly, indicating the fulness of future blessedness. Professor Salmond observes that it is the reverse of "saved, yet so as by fire" (1 Corinthians
3:15).

Everlasting kingdom (aijw>nion basilei>an). In the first epistle, Peter designated the believer's future as an inheritance; here he calls it a kingdom. Eternal, as Rev., is
better than everlasting, since the word includes more than duration of time.

12. I will not be negligent. The A.V. follows the reading oujk ajmelh>sw, which it renders correctly. The better reading, however, is mellh>sw, I intend, or, as often in
classical Greek, with a sense of certainty - I shall be sure, which Rev. adopts, rendering I shall be ready. The formula occurs in but one other passage, Matthew 24:6
where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear.

Ye know (eijdo>tav). Lit., knowing. Compare 1 Peter 1:18.

Established (ejsthrigme>nouv). See on 1 Peter 5:10. Perhaps the exhortation, "strengthen thy brethren," may account for his repeated used of this word and its
derivatives. Thus, unstable (ajsth>riktoi); steadfastness (sthrigmou~), 2 Peter 3:16, 17.

In the present truth (ejn th|~ parou>sh| ajlhqei>a|). I.e., the truth which is present with you through the instruction of your teachers; not the truth at present under
consideration. See on ver. 9; and compare the same phrase in Colossians 1:6 rendered, is come unto you.

13. Tabernacle (skhnw>mati). A figurative expression for the body, used also by Paul, 2 Corinthians 5:1, 4 though he employs the shorter kindred word skh~nov.
Peter also has the same mixture of metaphors which Paul employs in that passage, viz., building and clothing. See next verse. Peter's use of tabernacle is significant in
connection with his words at the transfiguration, "Let us make three tabernacles (Matthew 17:4). The word, as well as the entire phrase, carries the idea of brief
duration - a frail tent, erected for a night. Compare ver. 14.

To stir you up by putting you in remembrance (diegei>rein uJma~v ejn uJpomnh>sei). Lit., to stir you up in reminding. See the same phrase in 2 Peter 3:1.

14. Shortly I must put off this my tabernacle (tacinh> ejstin hJ ajpo>qwsiv tou~ skhnw>matov mou). Lit., quick is the putting off of my tabernacle. Rev., the putting off
of my tabernacle cometh swiftly. Possibly in allusion to his advanced age. Putting off is a metaphor, from putting off a garment. So Paul, 2 Corinthians 5:3, 4 being
clothed, unclothed, clothed upon. The word occurs, also, 1 Peter 3:21 and is used by Peter only. Cometh swiftly, implying the speedy approach of death; though others
understand it of the quick, violent death which Christ prophesied he should die. "Even as our Lord Jesus Christ hath showed me." See John 21:18, 19. Compare, also,
John 13:36 and note the word follow in both passages. "Peter had now learnt the full force of Christ's sayings, and to what end the following of Jesus was to bring
him" (Lumby).

Hath shewed (ejdh>lwsen). But the tense is the aorist, pointing back to a definite act at a past time (John 21:18). Hence, shewed me, or, as Rev., signified. Compare 1
Peter 1:11did signify.

15. Ye may be able (e]cein uJma~v). Lit., that you may have it. A similar use of have, in the sense of to be able, occurs Mark 14:8. The same meaning is also
foreshadowed in Matthew 18:25had not to pay; and John 8:6have to accuse.

Decease (e]xodon). Exodus is a literal transcript of the word, and is the term used by Luke in his account of the transfiguration. "They spake of his decease." It occurs
only once elsewhere, Hebrews 11:22 in the literal sense, the departing or exodus of the children of Israel. "It is at least remarkable," says Dean Alford, "that, with the
recollection of the scene on the mount of transfiguration floating in his mind, the apostle should use so close together the words which were there also associated,
tabernacle and decease. The coincidence should not be forgotten in treating of the question of the genuineness of the epistle."

Call to remembrance (mnh>mnh poiei~sqai). The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression
is found, Romans 1:9mnei>an poiou~mai, I make mention. See, also, Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. Some render it thus here, as expressing
Peter's desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance.

16. We have not followed (ouj ejxakolouqh>santev). A strong compound, used only here and 2 Peter 2:2, 15. The ejx gives the force of following out; in pursuance of;
closely.

Cunningly devised (sesofisme>noiv). Only here and 2 Timothy 3:15 in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed
by human cleverness (sofi>a). Compare feigned words, 2 Peter 2:3.

Fables (mu>qoiv). This word, which occurs only here and in the Pastoral Epistles, is transcribed in the word myth. The reference here may be to the Jewish myths,
rabbinical embellishments of Old-Testament history; or to the heathen myths about the descent of the gods to earth, which might be suggested by his remembrance of
the transfiguration; or to the Gnostic speculations about aeons or emanations, which rose from the eternal abyss, the source of all spiritual existence, and were named
Mind, Wisdom, Power, Truth, etc.

Coming (parousi>an). Or presence. Compare 2 Peter 3:4. Another word, ajpoka>luyiv, revelation, is used in 1 Peter 1:7, 13; 4:13 to describe the appearing of Christ.

Eye-witnesses (ejpo>ptai). See on behold, 1 Peter 2:12. Only here in New Testament. Compare the different word in Luke 1:2aujto>ptai, eye-witnesses.
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Majesty (megaleio>thtov). Used in only two passages besides this: Luke 9:43 of the mighty power (Rev., majesty) of God, as manifested in the healing of the epileptic
child; and Acts 19:27 of the magnificence of Diana.
Coming (parousi>an). Or presence. Compare 2 Peter 3:4. Another word, ajpoka>luyiv, revelation, is used in 1 Peter 1:7, 13; 4:13 to describe the appearing of Christ.

Eye-witnesses (ejpo>ptai). See on behold, 1 Peter 2:12. Only here in New Testament. Compare the different word in Luke 1:2aujto>ptai, eye-witnesses.

Majesty (megaleio>thtov). Used in only two passages besides this: Luke 9:43 of the mighty power (Rev., majesty) of God, as manifested in the healing of the epileptic
child; and Acts 19:27 of the magnificence of Diana.

17. When there came (ejnecqei>shv). Lit., having been born. Compare come (Rev., ver. 18); moved (ver. 21); and rushing wind, lit., a wind born along (Acts 2:2).

From (uJpo). Lit., by.

Excellent (megaloprepou~v). Or sublime. Only here in New Testament. In Septuagint (Deuteronomy 33:26), as an epithet of God, excellency. The phrase excellent
glory refers to the bright cloud which overshadowed the company on the transfiguration mount, like the shekinah above the mercy-seat.

18. Voice (fwnh). Note the same word in the account of Pentecost (Acts 2:6), where the A.V. obscures the meaning by rendering, when this was noised abroad;
whereas it should be when this voice was heard.

Which came (ejnecqei~san). Lit., having been born. See on ver. 17. Rev., This voice we ourselves (hJmei~v, we, emphatic) heard come (better, born) out of heaven.

Holy mount. It is scarcely necessary to notice Davidson's remark that this expression points to a time when superstitious reverence for places had sprung up in
Palestine. "Of all places to which special sanctity would be ascribed by Christ's followers, surely that would be the first to be so marked where the most solemn
testimony was given to the divinity of Jesus. To the Jewish Christian this would rank with Sinai, and no name would be more fitly applied to it than that which had so
constantly been given to a place on which God first revealed himself in his glory. The 'holy mount of God' (Ezekiel 28:14) would now receive another application, and
he would see little of the true continuity of God's revelation who did not connect readily the old and the new covenants, and give to the place where the glory of Christ
was most eminently shown forth the same name which was applied so oft to Sinai" (Lumby).

19. We have also a more sure word of prophecy (kaiteron togon). The A.V. is wrong, since more sure is used predicatively, and word has the definite article. We may
explain either

(a)as Rev., we have the word of prophecy made more sure, i.e., we are better certified than before as to the prophetic word by reason of this voice; or

(b)we have the word of prophecy as a surer confirmation of God's truth than what we ourselves saw, i.e., Old-Testament testimony is more convincing than even the
voice heard at the transfiguration.

The latter seems to accord better with the words which follow. "To appreciate this we must put ourselves somewhat in the place of those for whom St. Peter wrote.
The New Testament, as we have it, was to them non-existent. Therefore we can readily understand how the long line of prophetic scriptures, fulfilled in so many ways
in the life of Jesus, would be a mightier form of evidence than the narrative of one single event in Peter's life" (Lumby). "Peter knew a sounder basis for faith than that of
signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself
by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, 'we have
something surer still in the prophetic word.'... It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of
Christ" (Samuel Cox).

Unto a light (lu>cnw|). More correctly, as Rev., a lamp.

In a dark place (ejn aujcmhrw|~ to>pw|). A peculiar expression. Lit., a dry place. Only here in New Testament. Rev. gives squalid, in margin. Aristotle opposes it to
bright or glistering. It is a subtle association of the idea of darkness with squalor, dryness, and general neglect.

Dawn (diauga>sh|). Only here in New Testament. Compare the different word in Matthew 28:1 and Luke 23:54ejpifw>skw. The verb is compounded of dia>,
through, and aujgh>, sunlight, thus carrying the picture of light breaking through the gloom.

The day-star (fwsfo>rov). Of which our word phosphorus is a transcript. Lit., light-bearer, like Lucifer, from lux, light, and fero, to bear. See Aeschylus,
"Agamemnon," 245.

20. Is (gi>netai). More literally, arises or originates.

Private (ijdi>av). See on ver. 3. His own. Rev., special, in margin.

Interpretation (ejpilu>sewv). Only here in New Testament. Compare the cognate verb expounded (Mark 4:34) and determined (Acts 19:39). The usual word is
eJrmhnei>a (1 Corinthians 12:10; 14:26). Literally, it means loosening, untying, as of hard knots of scripture.

21. Came (hjne>cqh). Lit., was born or brought. See on vv. 17, 18.

Holy men of God (a[gioi qeou~ a]nqrwpoi). The best texts omit holy, and read ajpo, from God. Render, as Rev., men spake from God.

Moved (fero>menoi). The same verb as came. Lit., being born along. It seems to be a favorite word with Peter, occurring six times in the two epistles.

CHAPTER 2

1. But. Introducing a contrast with those who spake by the Holy Ghost (2 Peter 1:21).

There were (ejge>nonto). Rev., better, there arose.

There shall be. Note that Peter speaks of them as future, and Jude (ver. 4) as present.

False teachers (yeudodida>skaloi). Only here in New Testament.

Who (oi[tinev).
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Privily shall bring in (pareisa>xousin). Only here in New Testament. The kindred adjective occurs in Galatians 2:4"false brethren privily brought in" (pareisa>ktouv).
The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jude 1:4crept in unawares. The verb means, literally, to bring (a]gein) into
There shall be. Note that Peter speaks of them as future, and Jude (ver. 4) as present.

False teachers (yeudodida>skaloi). Only here in New Testament.

Who (oi[tinev). Of that kind or class which, etc.

Privily shall bring in (pareisa>xousin). Only here in New Testament. The kindred adjective occurs in Galatians 2:4"false brethren privily brought in" (pareisa>ktouv).
The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jude 1:4crept in unawares. The verb means, literally, to bring (a]gein) into
(eijv) by the side of (para>).

Damnable heresies (aiJre>seiv ajpwlei>av). Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of ai[resiv, the primary meaning of which is
choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and
therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; 15:5; 28:22), though the Rev. has an odd variety in
its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers
bringing in sects is awkward.

Denying. A significant word from Peter.

The Lord (despo>thn). In most cases in the New Testament the word is rendered master, the Rev. changing Lord to master in every case but two - Luke 2:29; Acts
4:24; and in both instances putting master in margin, and reserving Lord for the rendering of ku>riov. In three of these instances the word is used in direct address to
God; and it may be asked why the Rev. changes Lord to Master in the text of Revelation 6:10 and retains Lord in Luke 2:29; Acts 4:24. In five out of the ten
occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the
title to any but the gods. In the New Testament despo>thv and ku>riov are used interchangeably of God, and of masters of servants.

Swift (tacinh). Used by Peter only. See on 2 Peter 1:14.

2. Shall follow. See on 2 Peter 1:16.

Pernicious ways (ajpwlei>aiv). The true reading is ajselgei>aiv, lascivious doings. So Rev. See on 1 Peter 4:3. The use of the plural is rare. Compare Jude 1:4.

3. Through covetousness (ejn pleonexi>a|). Lit., in covetousness; denoting the element or sphere in which the evil is wrought.

Feigned (plastoi~v). Only here in New Testament. From pla>ssw, to mould, as in clay or wax. The idea is, therefore, of words molded at will to suit their vain
imaginations.

Make merchandise (ejmporeu>sontai). Only here and James 4:13. Compare Jude 1:16for the sake of advantage; their glory being in having a multitude of followers.

Judgment (kri>ma). Rev., sentence. So, commonly, in New Testament; the process or act of judging being expressed by kri>siv.

Of a long time (e]kpalai). Rev., better, from of old, bringing out thus more sharply the force of ejk. Only here and 2 Peter 3:5. Construe with lingereth.

Lingereth (ajrgei~). Only here in New Testament. Compare on the kindred adjective idle, 2 Peter 1:8. There is a graphic picture in the sentence. The judgment is not
idle. It is "represented as a living thing, awake and expectant. Long ago that judgment started on its destroying path, and the fate of sinning angels, and the deluge, and
the overthrow of Sodom and Gomorrah were but incidental illustrations of its power; nor has it even since lingered.... It advances still, strong and vigilant as when first it
sprang from the bosom of God, and will not fail to reach the mark to which it was pointed from of old" (Salmond and Lillie).

Damnation (ajpw>leia). More literally, Rev., destruction. The word occurs three times in vv. 1-3.

Slumbereth (nusta>xei). See on Matthew 25:5 the only other passage where it occurs.

4. The angels. No article. Angels. So Rev. Compare Jude 1:6.

Cast them down to hell (tartarw>sav). Only here in New Testament. From Ta>rtarov, Tartarus. It is strange to find Peter using this Pagan term, which represents the
Greek hell, though treated here not as equivalent to Gehenna, but as the place of detention until the judgment.

Chains of darkness (seirai~v zo>fou). Seira> is a cord or band, sometimes of metal. Compare Septuagint, Proverbs 5:22; Wisd. of Sol. xvii. 2, 18. The best texts,
however, substitute siroi~v or seiroi~v, pits or caverns. Siro>v originally is a place for storing corn. Rev., pits of darkness.

Of darkness (zofou). Peculiar to Peter and Jude. Originally of the gloom of the nether world, So Homer:

"These halls are full

Of shadows hastening down to Erebus

Amid the gloom (uJpofon)."

Odyssey, xx., 355.

When Ulysses meets his mother in the shades, she says to him:

"How didst thou come, my child, a living man,

Into this place of darkness? (uJpofon)."

Odyssey, xi., 155.

Compare Jude 1:13. So Milton:
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"Here their prison ordained

In utter darkness, and their portion set
Odyssey, xi., 155.

Compare Jude 1:13. So Milton:

"Here their prison ordained

In utter darkness, and their portion set

As far removed from God and light of heaven

As from the center thrice to the utmost pole."

Paradise Lost, i., 71-74.

And Dante:

"That air forever black."

Inferno, iii., 329.

"Upon the verge I found me

Of the abysmal valley dolorous

That gather thunder of infinite ululations.

Obscure, profound it was, and nebulous,

So that by fixing on its depths my sight

Nothing whatever I discerned therein."

Inferno, iv., 7, 12.

"I came unto a place mute of all light."

Inferno, v., 28.

To be reserved (throume>nouv). Lit., being reserved. See on 1 Peter 1:4"reserved in heaven."

5. Saved (ejfu>laxen). Rev., preserved. See on 1 Peter 1:4 and compare "the Lord shut him in" (Genesis 7:16).

Noah the eighth person. So the A.V., literally. Rev. is more perspicuous however: Noah with seven others. Compare 1 Peter 3:20.

A preacher (kh>ruka). Lit., a herald. Compare the kindred verb khru>ssw, to preach, everywhere in New Testament. The word herald is beautifully suggestive, at
many points, of the office of a gospel minister. In the Homeric age the herald partook of the character of an ambassador. He summoned the assembly and kept order in
it, and had charge of arrangements at sacrifices and festivals. The office of the heralds was sacred, and their persons inviolable; hence they were employed to bear
messages between enemies. The symbol of their office was the herald's staff, or caduceus, born by Mercury, the herald-God. This was originally an olive-branch with
fillets, which were afterward formed into snakes, according to the legend that Mercury found two snakes fighting and separated them with his wand, from which
circumstances they were used as an emblem of peace. Plato ("Laws," xii., 941) thus speaks of the fidelity entailed by the office: "If any herald or ambassador carry a
false message to any other city, or bring back a false message from the city to which he is sent, or be proved to have brought back, whether from friends or enemies, in
his capacity of herald or ambassador, what they have never said - let him be indicted for having offended, contrary to the law, in the sacred office and appointment of
Hermes and Zeus, and let there be a penalty fixed which he shall suffer or pay if he be convicted." In later times, their position as messengers between nations at war
was emphasized. In Herodotus (i., 21), the word herald is used as synonymous with apostle. "Alyattes sent a herald (kh>ruka) to Miletus in hopes of concluding a
truce, etc. The herald (ajpo>stolov) went on his way to Miletus." A priestly house at Athens bore the name of kh>rukev, heralds.

Bringing in (ejpa>xav). The verb may be said to be used by Peter only. Besides this passage and ver. 1, it occurs only at Acts 5:28 where Luke probably received the
account from Peter as the principal actor: "ye intend to bring upon us (ejpagagei~n) this man's blood."

6. Turning into ashes (tefrw>sav). Only here in New Testament.

Having made them an example (uJpo>deigma teqeikw>v). Compare 1 Peter 2:21. The word for example is condemned as unclassical by the Attic grammarians, and
para>deigma is substituted, which means, properly, a sculptor's or a painter's model, or an architect's plan.

7. Just (di>kaion). Occurring three times in vv. 7, 8.

Vexed (kataponou>menon). Only here and Acts 7:24. Kata> gives the force of worn down. So Rev., sore distressed.

With the filthy conversation of the wicked (uJposmwn ejn ajselgei>a| ajnastrofh~v). Lit., by the behavior of the lawless in wantonness. Rev., the lascivious life of the
wicked. Life or behavior (ajnastrofh~v). See on 1 Peter 1:15. Wicked (ajqe>smwn), lit., lawless. Only here and 2 Peter 3:17. Wantonness (ajselgei>a|), see on Mark
7:22.

8. Dwelling (ejgkatoikw~n). Only here in New Testament. Dwelling, and therefore suffering continually, from day to day.

In seeing (ble>mmati). Only here in New Testament. Usually of the look of a man from without, through which the vexation comes to the soul. "Vexed his righteous
soul."
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margin.
In seeing (ble>mmati). Only here in New Testament. Usually of the look of a man from without, through which the vexation comes to the soul. "Vexed his righteous
soul."

Vexed (ejbasani>zen). See on Matthew 4:24torments. The original sense is to test by touchstone or by torture. See on toiling, Mark 6:48. Rev. gives tormented, in
margin.

Unlawful (ajno>moiv). Rev., lawless. Only here in New Testament with things. In all other cases it is applied to persons.

9. Godly (eujsebei~v). Used by Peter only. Compare Acts 10:2, 7. The reading at Acts 22:12 is eujlabh>v, devout. See on 2 Peter 1:3.

Temptation (peirasmou~). See on 1 Peter 1:6.

To reserve (threi~n). See on 1 Peter 1:4. Rev., keep, is not an improvement.

To be punished (kolazome>nouv). Only here and Acts 4:21 where the narrative probably came from Peter. The participle here is, lit., being punished, and therefore the
A.V. is wrong. Rev., rightly, under punishment. Compare Matthew 25:46.

10. Go after the flesh. Compare Jude 1:7.

Of uncleanness (miasmou~). Only here in New Testament. See on defilements, ver. 20. Compare Jude 1:8.

Despise government. Rev., dominion. Compare Jude 1:8.

Presumptuous (tolmhtai>). Only here in New Testament. Lit., darers. Rev., daring.

Self-willed (aujqa>deiv). Only here and Titus 1:7. From aujto>v, self, and h[domai, to delight in. Therefore a self-loving spirit.

They tremble (tre>mousin). Compare Mark 5:33. An uncommon word in the New Testament. Luke 8:47; Acts 9:6.

Dignities (do>xav). Lit., glories. Compare Jude 1:8. Probably angelic powers: note the reference to the angels immediately following, as in Jude 1:9 to Michael. They
defy the spiritual powers though knowing their might.

11. Power and might (ijscu>i` kaimei). Rev., might and power. The radical idea of ijscu>v, might, is that of indwelling strength, especially as embodied: might which
inheres in physical powers organized and working under individual direction, as an army: which appears in the resistance of physical organisms, as the earth, against
which one dashes himself in vain: which dwells in persons or things, and gives them influence or value: which resides in laws or punishments to make them irresistible.
This sense comes out clearly in the New Testament in the use of the word and of its cognates. Thus, "Love the Lord thy God with all thy strength" (Mark 12:30):
"according to the working of his mighty power" (Ephesians 1:19). So the kindred adjective ijscuro>v. "A strong man" (Matthew 12:29): a mighty famine (Luke 15:14):
his letters are powerful (2 Corinthians 10:10): a strong consolation (Hebrews 6:18): a mighty angel (Revelation 18:21). Also the verb iJscu>w. "It is good for
nothing" (Matthew 5:13): "shall not be able" (Luke 13:24): "I can do all things" (Philippians 4:13): "availeth much" (James 5:16).

Du>namiv is rather ability, faculty: not necessarily manifest, as ijscu>v: power residing in one by nature. Thus ability (Matthew 25:15): virtue (Mark 5:30): power (Luke
24:29; Acts 1:8; 1 Corinthians 2:4): "strengthen of sin" (1 Corinthians 15:56). So of moral vigor. "Strengthened with might in the inner man" (Ephesians 3:16): "with all
might (Colossians 1:11). It is, however, mostly power in action, as in the frequent use of duna>meiv for miracles, mighty works, they being exhibitions of divine virtue.
Thus "power unto salvation" (Romans 1:16): the kingdom coming in power" (Mark 9:1): God himself called power - "the right hand of the power" (Matthew 26:64),
and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Ephesians 1:21; Romans 8:38; 1 Peter 3:22). Generally, then, it may
be said that while both words include the idea of manifestation or of power in action, ijscu>v emphasizes the outward, physical manifestations, and du>namiv the
inward, spiritual or moral virtue. Plato ("Protagoras," 350) draws the distinction thus: "I should not have admitted that the able (dunatou) are strong (ijscurou), though I
have admitted that the strong are able. For there is a difference between ability (du>namin) and strength (ijscu). The former is given by knowledge as well as by
madness or rage; but strength comes from nature and a healthy state of the body. Aristotle ("Rhet.," i., 5) says "strength (ijscu) is the power of moving another as one
wills; and that other is to be moved either by drawing or pushing or carrying or pressing or compressing; so that the strong (oJ ijscuro) is strong for all or for some of
these things."

Railing judgment. Compare Jude 1:9; Zechariah 3:1, 2.

12. As natural brute beasts made to be taken and destroyed. This massing of epithets is characteristic of Peter. Natural (fusika), Rev., mere animals, should be
construed with made, or as Rev., born (gegennhme>na). Brute (a]loga), lit., unreasoning or irrational. Rev., without reason. Compare Acts 25:27. Beasts (zw~a). Lit.,
living creatures, from za>w, to live. More general and inclusive than beasts, since it denotes strictly all creatures that live, including man. Plato even applies it to God
himself. Hence Rev., properly, creatures. To be taken and destroyed (eijv a[lwsin kai, fqora>n). Lit., for capture and destruction. Destruction twice in this verse, and
with a cognate verb. Render the whole, as Rev., But these, as creatures without reason, born mere animals to be taken and destroyed.

Speak evil (blasfemou~ntev). Participle. Rev., rightly, railing. Compare vv. 10, 11.

And shall utterly perish in their own corruption (ejn th|~ fqora|~ aujtw~n kaisontai). There is a play upon the words, which the Rev. reproduces by rendering, "shall in
their destroying surely be destroyed." The and, which in the A.V. connects this and the preceding sentence, is rather to be taken with shall be destroyed, as emphasizing
it, and should be rendered, as Rev., surely, or as others, even or also. Compare on the whole verse Jude 1:10.

13. And shall receive (komiou>menoi). Lit., being about or destined to receive. See on 1 Peter 1:9 and compare 1 Peter 5:4. Some good texts read ajdikou>menoi,
suffering wrong. So Rev., suffering wrong as the hire of wrong-doing.

Reward of unrighteousness (misqoav). Misqo is hire, and so is rendered in Rev. Compare Matthew 20:8; Luke 10:7; John 4:36. It also has in classical Greek the
general sense of reward, and so very often in the New Testament, in passages where hire or wages would be inappropriate. Thus Matthew 5:12; 6:1; 10:41. Hire
would seem to be better here, because of the reference to Balaam in ver. 15, where the word occurs again and requires that rendering. The phrase misqo>v, reward or
wages of iniquity, occurs only here and in Peter's speech concerning Judas (Acts 1:18), where the Rev. retains the rendering of the A.V., reward of iniquity. It would
have been better to render wages of iniquity in both places. Iniquity and unrighteousness are used in English almost synonymously; though, etymologically, iniquity
emphasizes the idea of injustice (inaequus), while unrighteousness (non-rightness) is more general, implying all deviation from right, whether involving another's interests
or not. This distinction is not, however, observed in the Rev., where the rendering of a]diki>a, and of the kindred adjective a]dikov, varies unaccountably, if not
capriciously,
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As they that count it pleasure to riot (hJdonhmenoi trufh>n). The as of the A.V. is needless. The discourse proceeds from ver. 13 by a series of participles, as far as
following (ver. 15). Literally the passage runs, counting riot a pleasure.
wages of iniquity, occurs only here and in Peter's speech concerning Judas (Acts 1:18), where the Rev. retains the rendering of the A.V., reward of iniquity. It would
have been better to render wages of iniquity in both places. Iniquity and unrighteousness are used in English almost synonymously; though, etymologically, iniquity
emphasizes the idea of injustice (inaequus), while unrighteousness (non-rightness) is more general, implying all deviation from right, whether involving another's interests
or not. This distinction is not, however, observed in the Rev., where the rendering of a]diki>a, and of the kindred adjective a]dikov, varies unaccountably, if not
capriciously, between unrighteous and unjust.

As they that count it pleasure to riot (hJdonhmenoi trufh>n). The as of the A.V. is needless. The discourse proceeds from ver. 13 by a series of participles, as far as
following (ver. 15). Literally the passage runs, counting riot a pleasure.

Riot (trufh>n). Meaning rather daintiness, delicacy, luxuriousness. Even the Rev. revel is almost too strong. Compare Luke 7:25 the only other passage where the word
occurs, and where the Rev. retains the A.V., live delicately. So, also, Rev. substitutes, in James 5:5lived delicately for lived in pleasure.

In the daytime. Compare Peter's words Acts 2:15; also, 1 Thessalonians 5:7.

Spots (spi>loi). Only here and Ephesians 5:27. Compare the kindred participle spotted (Jude 1:23), and defileth (James 3:6).

Blemishes (mw~moi). Only here in New Testament. The negatives of the two terms spots and blemishes occur at 1 Peter 1:19.

Sporting themselves (ejntrufw~ntev). From trufh>, luxuriousness. See on riot. Rev., revelling.

With their own deceivings (ejn tai~v ajpa>taiv auJtw~n). The Rev., however, follows another reading, which occurs in the parallel passage Jude 1:12: ajga>paiv, love-
feasts, the public banquets instituted by the early Christians, and connected with the celebration of the Lord's Supper. Rev. renders revelling in their love-feasts, though
the American Committee insist on deceivings. On the abuses at these feasts, see 1 Corinthians 11:20-22. For auJtw~n, their own, the best texts read aujtw~n, their.

While they feast with you (suneuwcou>menoi). The word originally conveys the idea of sumptuous feasting, and is appropriate in view of the fact to which Peter
alludes, that these sensualists converted the love-feast into a revel. Compare Paul's words, 1 Corinthians 11:21"one is hungry and another drunken." This seems to
favor the reading ajga>paiv. The word occurs only here and Jude 1:12.

14. Eyes. Another illustration of Peter's emphasis on sight. It is the instrument of evil no less than of good. Compare Matthew 5:28.

Adultery (moicali>dov). Lit., an adulteress, but used as an adjective Matthew 12:39; 16:4.

That cannot cease (ajkataoau>stouv). Only here, in New Testament. Compare hath ceased (1 Peter 4:1).

Beguiling (delea>zontev). Only here, ver. 18, and James 1:14. From de>lear, a bait. An appropriate word from Peter the fisherman. Rev., enticing.

Unstable (ajsthri>ktouv). A compound of the word at 1 Peter 5:10stablish. See note there, and on 2 Peter 1:12.

An heart they have exercised (kardi>an gegumnasme>nhn e]contev). The A.V. is awkward. Better, Rev., having a heart exercised. Exercised is the word used for
gymnastic training, from which gymnastic is derived.

With covetous practices. The A.V. follows the old reading, pleonexi>aiv. The best texts read pleonexi>av, covetousness. Rev., therefore, rightly, in covetousness.

Cursed children (kata>rav te>kna). Lit., children of cursing; and so Rev. See on Mark 3:17 and 1 Peter 1:14.

15. Right (eujqei~an). Lit., straight, which is the radical meaning of right.

Are gone astray (ajplanh>qhsan). See on Mark 12:24.

Following (ejxakolouqh>santev). See on 2 Peter 1:16; 2:2. Compare Jude 1:11.

The way. Note the frequent occurrence of the word way in the story of Balaam (Numbers 22), and Peter's use of the same phrase, as here, the right ways of the Lord,
in Acts 13:10.

Bosor. Rev. gives Beor, the Old Testament form of the name.

Wages of unrighteousness. See on ver. 13.

16. Was rebuked (e]legxin e]scen). Lit., had a rebuke. The word for rebuke only here in New Testament.

For his iniquity (ijdi>av paranomi>av). Rev., his own transgression. His own, see on 2 Peter 1:3. Transgression, from para>, contrary to, and no>mov, law. Only here
in New Testament. Compare the kindred verb paranome>w, also occurring but once, Acts 23:3 where see note on contrary to the law.

The dumb ass. Inserting an article not in the text, and omitted by Rev.

Ass (uJpozu>gion). Lit., beast of burden. An animal subjected to the yoke. From uJpo>, beneath, and zugo>n, a yoke. See on Matthew 21:5.

Speaking (fqegxa>menon). The verb is found in Peter only, here and ver. 18, and in Acts 4:18 a Petrine narrative. It is well chosen, however. The verb denotes the
utterance of a sound or voice, not only by man, but by any animal having lungs. Hence, not only of men's articulate cries, such as a battle-shout, but of the neigh of the
horse, the scream of the eagle, the croak of a raven. It is also applied to sounds made by inanimate things, such as thunder, a trumpet, a lyre, the ring of an earthen
vessel, showing whether it is cracked or not. Schmidt ("Synonymik") says that it does not indicate any physical capability on the part of the man, but describes the
sound only from the hearer's stand-point. In view of this general sense of the verb, the propriety is apparent of the defining phrase, with man's voice.

Forbad (ejkw>lusen). Rather, hindered, or, as Rev., stayed. Compare Acts 8:36; Romans 1:13 Rev.

Madness (parafroni>an). Only here in New Testament. But compare the kindred verb parafrone>w (2 Corinthians 11:23), in the phrase, "I speak as a fool." From
para>, beside, and frh>n, the mind; and so equivalent to the phrase, beside one's self.
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17. Wells (phgai). Better, as Rev., springs; yet the Rev. has retained well at John 4:14 where the change would have given more vividness to Christ's metaphor, which
is that of an ever upleaping, living fountain.
Forbad (ejkw>lusen). Rather, hindered, or, as Rev., stayed. Compare Acts 8:36; Romans 1:13 Rev.

Madness (parafroni>an). Only here in New Testament. But compare the kindred verb parafrone>w (2 Corinthians 11:23), in the phrase, "I speak as a fool." From
para>, beside, and frh>n, the mind; and so equivalent to the phrase, beside one's self.

17. Wells (phgai). Better, as Rev., springs; yet the Rev. has retained well at John 4:14 where the change would have given more vividness to Christ's metaphor, which
is that of an ever upleaping, living fountain.

Without water. As so often in the East, where the verdure excites the traveler's hope of water. Compare Jeremiah 2:13 and the contrast presented in Isaiah 48:11;
Proverbs 10:11; 13:14.

Clouds. The A.V. has followed the Tex. Rec., nefe>lai, as in Jude 1:12. The correct reading is oJmi>clai, mists, found only here in New Testament. So Rev.

With a tempest (uJpolapov). Rev., by a storm. The word occurs only twice elsewhere - Mark 4:37; Luke 7:23 - in the parallel accounts of the storm on the lake, which
Jesus calmed by his word. There on the lake Peter was at home, as well as with the Lord on that occasion; and the peculiar word describing a whirlwind - one of those
sudden storms so frequent on that lake (see note on the word, Mark 4:37) - would be the first to occur to him. Compare Paul's similar figure, Ephesians 4:14.

Blackness (zo>fov). See on ver. 4, and compare Jude 1:13.

Of darkness (tou~ sko>touv). Lit., the darkness, denoting a well-understood doom.

Is reserved (teth>rhtai). Lit., hath been reserved, as Rev. See on 1 Peter 1:4; 2 Peter 2:4.

Forever. The best texts omit.

18. When they speak (fqeggo>menoi). Rev., better, uttering. See on ver. 16.

Great swelling (uJpe>rogka). Only here and Jude 1:16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of
speech full of high-sounding verbosity without substance. Fqeggo>menoi, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.

Entice. See ver. 14.

Where clean escaped. The A.V. follows the Tex. Rec., o]ntwv ajpofugo>ntav; o]ntwv meaning really, actually, as Luke 24:34; and the participle being the aorist, and
so meaning were escaped. But the best texts all read ojli>gwv, in a little degree, or just, or scarcely; and ajpofeu>gontav, the present participle, are escaping; and
denoting those who are in the early stage of their escape from error, and are not safe from it and confirmed in the truth. Hence, Rev., correctly, who are just escaping.
'Oli>gwv, only here.

19. Is overcome (h[tthtai). Lit., is worsted; from h[sswn, inferior. Only here, ver. 20, and 2 Corinthians 12:13.

Brought into bondage (dedou>lwtai). Enslaved. Compare Romans 6:16.

20. Pollutions (mia>smata). Only here in New Testament. Compare ver. 10. The word is transcribed in miasma.

Entangled (ejmplake>ntev). Only here and 2 Timothy 2:4. The same metaphor occurs in Aeschylus ("Prometheus"): "For not on a sudden or in ignorance will ye be
entangled (ejmplecqh>sesqe) by your folly in an impervious net of Ate (destruction)."

22. According to the true proverb (toav). Lit., that of the true proverb, or the matter of the proverb. For a similar construction see Matthew 21:21that of the fig-tree;
Matthew 8:33the things of those possessed. On proverb, see notes on Matthew 13:3.

Vomit (ejxe>rama). Only here in New Testament.

Wallowing (kulismo). Only here in New Testament.

Mire (borbo>rou). Only here in New Testament. This use of dogs and swine together recalls Matthew 7:6.

CHAPTER 3

1. Beloved. Occurring four times in this chapter.

Second - I write. An incidental testimony to the authorship of the second epistle.

Pure minds (eijlikrinh~ dia>noian). The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but
this is very doubtful, since ei[lh, to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb eiJli>ssw, to roll,
and explain it as that which is separated or sifted by rolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning
unmixed. The word occurs only here and Philippians 1:10. The kindred noun eijlikri>neia, sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2:17. Rev., here,
sincere.

Mind (dia>noian). Compare 1 Peter 1:13; and see on Mark 12:30.

3. Scoffers walking (ejmpai~ktai poreu>omenoi). This is the reading followed by A.V. But the later texts have added ejmpaigmonh|~, in mockery, occurring only here,
though a kindred word for mockings (ejmpaigmw~n) is found Hebrews 11:36. This addition gives a play upon the words; and so Rev., "Mockers shall come with
mockery, walking," etc.

4. From the beginning of the creation (ajp' ajrch~v kti>sewv). Not a common phrase. It occurs only Mark 10:6; 13:19; Revelation 3:14.

Fell asleep (ejkoimh>qhsan). A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed
that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference
between
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which, though long, was to have an awaking. See on Acts 7:60.

5. This they willingly are ignorant of (lanqa>nei aujtoulontav). Lit., this escapes them of their own will. Rev., this they wilfully forget.
4. From the beginning of the creation (ajp' ajrch~v kti>sewv). Not a common phrase. It occurs only Mark 10:6; 13:19; Revelation 3:14.

Fell asleep (ejkoimh>qhsan). A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed
that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference
between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep,
which, though long, was to have an awaking. See on Acts 7:60.

5. This they willingly are ignorant of (lanqa>nei aujtoulontav). Lit., this escapes them of their own will. Rev., this they wilfully forget.

The heavens were. But the Greek has not article. Render, there were heavens. So, too, not the earth, but an earth, as Rev.

Standing (sunestw~sa). Incorrect; for the word is, literally, standing together; i.e., compacted or formed. Compare Colossians 1:17consist. Rev., compacted.

Out of the water. Again no article. Render out of water; denoting not the position of the earth, but the material or mediating element in the creation; the waters being
gathered together in one place, and the dry land appearing. Or, possibly, with reference to the original liquid condition of the earth - without form and void.

In the water (dij u[datov). Omit the article. Dia> has its usual sense here, not as Rev., amidst, but by means of. Bengel: "The water served that the earth should consist."
Expositors are much divided as to the meaning. This is the view of Huther, Salmond, and, substantially, Alford.

6. The world that then was (oJ to>te ko>smov). Lit., the then world. The word for world is literally order, and denotes the perfect system of the material universe.

Being overflowed (kataklusqei). Only here in New Testament. Cataclysm is derived from it.

7. The heavens - which now are (oiJ nu~n oujranoi). A construction similar to the then world (ver. 6). The now heavens, or the present heavens.

Kept in store (teqhsaurisme>noi). Rev., stored up. Lit., treasured up. The same word which is used in Luke 12:21layeth up treasure. Sometimes with the kindred noun
qhsaurou, treasures, as Matthew 6:19; lit., treasure treasures.

Unto fire. Some construe this with treasured up; as Rev., stored up for fire; others with reserved, as A.V.; others again give the sense stored with fire, indicating that the
agent for the final destruction is already prepared.

9. Is not slack (ouj bradu>nei). Only here and 1 Timothy 3:15. The word is literally to delay or loiter. So Septuagint, Genesis 43:10"except we had lingered." Alford's
rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time.

Come (cwrh~sai). Move on, or advance to.

10. The day of the Lord. Compare the same phrase in Peter's sermon, Acts 2:20. It occurs only in these two passages and 1 Thessalonians 5:2. See 1 Corinthians 1:8;
2 Corinthians 1:14.

As a thief. Omit in the night. Compare Matthew 24:43; 1 Thessalonians 4:2, 4; Revelation 3:3; 16:15.

With a great noise (rJoizhdo). An adverb peculiar to Peter, and occurring only here. It is a word in which the sound suggest the sense (rhoizedon); and the kindred
noun, rJoi~zov, is used in classical Greek of the whistling of an arrow; the sound of a shepherd's pipe; the rush of wings; the plash of water; the hissing of a serpent; and
the sound of filing.

The elements (stoicei~a). Derived from stoi~cov, a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the
alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in an ethical sense
in other passages; as in Galatians 4:3"elements or rudiments of the world." Also of elementary teaching, such as the law, which was fitted for an earlier stage in the
world's history; and of the first principles of religious knowledge among men. In Colossians 2:8 of formal ordinances. Compare Hebrews 5:12. The kindred verb
stoice>w, to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So,
too, the compound sustoice>w, only in Galatians 4:25answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of
letters arranged according to the organs of speech sustoici>ai. Here the word is of course used in a physical sense, meaning the parts of which this system of things is
composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Matthew 24:29the powers of the heaven.

Shall melt (luqh>sontai). More literally, as Rev., shall be dissolved.

With fervent heat (kausou>mena). Lit., being scorched up.

11. To be dissolved (luome>nwn). So Rev. But the participle is present; and the idea is rather, are in process of dissolution. The word and all therein is essentially
transitory.

Ought ye to be (uJpa>rcein). See on 2 Peter 1:8.

Conversation (ajnastrofai~v). See on 1 Peter 1:15. Rev., living.

Godliness (eujsebei>aiv). See on 2 Peter 1:3. Both words are plural; holy things and godliness.

12. Looking for (prosdokw~ntav). The same verb as in Luke 1:21 of waiting for Zacharias. Cornelius waited (Acts 10:24); the cripple expecting to receive something
(Acts 3:5).

Hasting unto (speu>dontav). Wrong. Rev., earnestly desiring, for which there is authority. I am inclined to adopt, with Alford, Huther, Salmond, and Trench, the
transitive meaning, hastening on; i.e., "causing the day of the Lord to come more quickly by helping to fulfil those conditions without which it cannot come; that day
being no day inexorably fixed, but one the arrival of which it is free to the church to hasten on by faith and by prayer" (Trench, on "The Authorized Version of the New
Testament"). See Matthew 24:14: the gospel shall be preached in the whole world, "and then shall the end come." Compare the words of Peter, Acts 3:19: "Repent
and be converted," etc., "that so there may come seasons of refreshing" (so Rev., rightly); and the prayer, "Thy kingdom come." Salmond quotes a rabbincal saying, "If
thou keepest this precept thou hastenest the day of Messiah." This meaning is given in margin of Rev.

Wherein (dij(c)h{n).
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Melt (th>ketai). Literal. Stronger than the word in vv. 10, 11. Not only the resolving, but the wasting away of nature. Only here in New Testament.
Testament"). See Matthew 24:14: the gospel shall be preached in the whole world, "and then shall the end come." Compare the words of Peter, Acts 3:19: "Repent
and be converted," etc., "that so there may come seasons of refreshing" (so Rev., rightly); and the prayer, "Thy kingdom come." Salmond quotes a rabbincal saying, "If
thou keepest this precept thou hastenest the day of Messiah." This meaning is given in margin of Rev.

Wherein (dij h{n). Wrong. Rev., correctly, by reason of which.

Melt (th>ketai). Literal. Stronger than the word in vv. 10, 11. Not only the resolving, but the wasting away of nature. Only here in New Testament.

13. We look for. The same verb as in ver. 12. It occurs three times in 12-14.

New (kainou). See on Matthew 26:29.

14. Without spot and blameless. See on 2 Peter 2:13.

16. Hard to be understood (dusno>hta). Only here in New Testament.

They that are unlearned and unstable (oiJ ajmaqei~v kairiktoi). Both words are peculiar to Peter. On the latter, see on 2 Peter 2:14.

Wrest (streblou~sin). Only here in New Testament. Meaning, originally, to hoist with a windless or screw; to twist or dislocate the limbs on a rack. It is a singularly
graphic word applied to the perversion of scripture.

The other scriptures (ta). Showing that Paul's epistles were ranked as scripture. See on Mark 12:10.

17. Being led away (sunapacqe>ntev). Better, Rev., carried away. It is the word used by Paul of Barnabas, when he dissembled with Peter at Antioch. "Barnabas was
carried away with their dissimulation" (Galatians 2:13).

Of the wicked (ajqe>smwn). See on 2 Peter 2:7.

Fall from (ejkpe>shte). Lit., "fall out of." Compare Galatians 5:4.

Steadfastness (sthrigmou~). Only here in New Testament. See on 2 Peter 1:12.

LIST OF GREEK WORDS USED BY PETER ONLY

ajgaqopoii`>a, well-doing, 1 Peter 4:19

ajgaqopoi>ov, a well-doer, 1 Peter 2:14

ajdelfo>thv, brotherhood, 1 Peter 2:17; 5:9

a]dolov, without guile, 1 Peter 2:2

a]qesmov, wicked, 2 Peter 2:7; 3:17

aijscrokerdw~v, for filthy lucre, 1 Peter 5:2

ajkata>pastov, that cannot cease, 1 Peter 2:11, 14

ajllotrioepi>skopov, a busy-body in other men's matters 1 Peter 4:15

a[lwsiv, capture, 2 Peter 2:12

ajmaqh>v, unlearned, 2 Peter 3:16

ajma>rantinov, unfading, 1 Peter 5:4

ajmara>ntov, unfading, 1 Peter 1:4

ajmw>mhtov, blameless, 2 Peter 3:14

ajnagenna>w to beget again, 1 Peter 1:3, 23

ajnagkastw~v, by constraint, 1 Peter 5:2

ajnazw>nnumi, gird up, 1 Peter 1:13

ajna>cusiv, excess, 1 Peter 4;4

ajnekla>lhtov, unspeakable, 1 Peter 1:8

ajntiloidore>w, to revile again, 1 Peter 2:23

ajpogi>nomai, to be dead, 1 Peter 2:24

ajpo>qesiv, putting away, 1 Peter 3:21; 2, 1:14

ajpone>mw, assign, impart, 1 Peter 3:7
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ajpofeu>gw, to escape, 2 Peter 1:4; 2:18, 20

ajproswpolh>mptwv, without respect of persons, 1 Peter 1:17
ajpo>qesiv, putting away, 1 Peter 3:21; 2, 1:14

ajpone>mw, assign, impart, 1 Peter 3:7

ajpofeu>gw, to escape, 2 Peter 1:4; 2:18, 20

ajproswpolh>mptwv, without respect of persons, 1 Peter 1:17

ajrge>w, linger, 2 Peter 2:3

ajrtige>nnhtov, new-born, 1 Peter 2:2

ajrcipoi>mhn, chief sheperd, 1 Peter 5:4

ajsth>riktov, unsteadfast, 2 Peter 2;14; 3;16

aujcmhro>v, dry, dark, 2 Peter 1:19

bio>w, live, 1 Peter 4:2

ble>mma, seeing, 2 Peter 2:8

bo>rborov, mire, 2 Peter 2:22

braduth>v, slackness, 2 Peter 3:9

gunaikei~ov, female (adj.), 1 Peter 3:7

diauga>zw, to dawn, 2 Peter 1:19

dusno>htov, hard to be understood, 2 Peter 3:16

ejgkatoike>w, dwell among, 2 Peter 2:8

ejgkombo>omai, gird, 1 Peter 5:5

eJka>stote, always, 2 Peter 1;15

e]kpalai, from of old, 2 Peter 2:3; 3;5

ejktenh>v, intense, 1 Peter 4:8

e]legxiv, rebuke, 2 Peter 2:16

ejmpaigmonh>, mockery, 2 Peter 3:3

ejmplokh>, plaiting, 1 Peter 3:3

e]ndusiv, putting on, 1 Peter 3:3

ejntrufa>w, revel, 2 Peter 2:13

ejxakolouqe>w, follow (out), 2 Peter 1:16; 2:2, 15

ejxe>rama, vomit, 2 Peter 2:22

ejxerauna>w, search diligently, 1 Peter 10;

ejpa>ggelma, promise, 2 Peter 1:4; 3:13

ejperw>thma, inquiry, appeal, 1 Peter 3:21

ejpika>lumma, cloke, 1 Peter 2:16

ejpi>loipov, remaining, 1 Peter 4:2

ejpi>lusiv, interpretation, 2 Peter 1:20

ejpimarture>w, testify, 1 Peter 5:12

ejpo>pthv, eye-witness

ejpopteu>w, behold, 1 Peter 2:12; 3:2

iJera>teuma, priesthood, 1 Peter 2:5, 9

ijso>timov, like-precious, 2 Peter 1:1
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kataklu>zomai, to be overflowed, 2 Peter 3:6
iJera>teuma, priesthood, 1 Peter 2:5, 9

ijso>timov, like-precious, 2 Peter 1:1

kataklu>zomai, to be overflowed, 2 Peter 3:6

kauso>w, to burn with intense heat, 2 Peter 3:10, 12

kle>ov, glory, 1 Peter 2:20

krataio>v, mighty, 1 Peter 5:6

ktisth>v, creator, 1 Peter 4:19

kulismo>v, wallowing, 2 Peter 2:22

lh>qh, forgetfullness, 2 Peter 1:9

megalopreph>v, excellent, 2 Peter 1:17

mi>asma, defilement, 2 Peter 2:20; 2:10

miasmo>v,

mnh>mh, remembrance, 2 Peter 1:15

muwpa>zw, to be shortsighted, 2 Peter 1;9

mw>lwy, stripe, weal, 1 Peter 2:24

mw~mov, blemish, 2 Peter 2:13

ojinoflugi>a, wine-bibbing, 1 Peter 4:3

ojli>gwv, but a little, just, 2 Peter 2:18

oJmi>clh, mist, 2 Peter 2:17

oJmo>frwn, like-minded, 1 Peter 3:8

oJpli>zomai, arm one's self, 1 Peter 4:1

paranomi>a, transgression, 2 Peter 2:16

parafroni>a, madness, 2 Peter 2:16

pareisa>gw, bring in privily, 2 Peter 2:1

pareisfe>rw, add, 2 Peter 1:5

patropara>dotov, handed down from the fathers, 1 Peter 1:18

peri>qesiv, wearing, 1 Peter 3:3

plasto>v, feigned, 2 Peter 2:3

po>tov, carousing, 1 Peter 4:3

proqu>mwv, willingly, 1 Peter 5:2

promartu>romai, testify beforehand, 1 Peter 1:11

pto>hsiv, terror, 1 Peter 3:6

rJoizhdo>n, with a great noise, 2 Peter 3:10

rJu>pov, filth, 1 Peter 3:21

sqeno>w, strengthen, 1 Peter 5:10

seiro>v, a pit, 2 Peter 2:4

spora>, seed, 1 Peter 1:23

sthrigmo>v, steadfastness, 2 Peter 3:17

streblo>w,
 Copyright wrest, 2 Peter 3:16
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sumpaqh>v, compassionate, 1 Peter 3:8
spora>, seed, 1 Peter 1:23

sthrigmo>v, steadfastness, 2 Peter 3:17

streblo>w, wrest, 2 Peter 3:16

sumpaqh>v, compassionate, 1 Peter 3:8

sumpresbu>terov, fellow-elder, 1 Peter 5:1

suneklekto>v, elected together, 1 Peter 5;13

sunoike>w, dwell with, 1 Peter 3:7

tapeino>frwn, humble-minded, 1 Peter 3:8

tartaro>w, cast down to hell, 2 Peter 2:4

tacino>v, quick, swift, 2 Peter 1:14; 2:1

telei>wv, perfectly, 1 Peter 1:13

tefro>w, turn to ashes, 2 Peter 2:6

th>komai, melt, 2 Peter 3:12

toio>sde, such, 2 Peter 1:17

tolmhth>v, daring, 2 Peter 2:10

uJpogrammo>v, example, 1 Peter 2:21

uJpozu>gion, beast of burden, 2 Peter 2:16

uJpolimpa>nw, leave, 1 Peter 2:21

u=v, sow, 2 Peter 2:22

fila>delfov, loving as a brother, 1 Peter 3:8

fwsfo>rov, day-star, 2 Peter 1:19

yeudodida>skalov, false teacher, 2 Peter 2:1

wjru>omai, roar, 1 Peter 5:8

Of these, fifty-five are peculiar to the second epistle, and only one, ajpo>qesiv, putting off, is common to the two epistles.

THE EPISTLE OF JUDE

1. Jude. Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of the church at
Jerusalem. He is named among the brethren of the Lord. Matthew 13:55; Mark 6:3.

Servant. He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Jude 1:17, 18: "The apostles
of our Lord Jesus Christ, how that they said," etc. We are told that Christ's brethren did not believe on him (John 7:5); and in Acts the brethren of Jesus (Acts 1:14) are
mentioned in a way which seems to separate them from the apostles. Dou~lov, bond-servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2
Peter.

Brother of James. That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to
the spiritual (see Luke 11:27, 28), and that such a designation would, as Dean Alford remarks, "have been in harmony with those later and superstitious feelings with
which the next and following ages regarded the Lord's earthly relatives." He would shrink from emphasizing a distinction to which none of the other disciples or apostles
could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that James likewise avoids such a designation.

Kept. See on 1 Peter 1:4. Compare John 17:6,12.

In Jesus Christ ('Ihsou~ Cristw|~). The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Christ committed them (John 17:11).
Compare 1 Thessalonians 5:23; Philippians 1:6, 10.

Called (klhtoi~v). At the end of the verse, for emphasis.

2. Love. Peculiar to Jude in salutation.

3. Beloved. Occurring at the beginning of an epistle only here and 3 John 1:2.

When I gave all diligence (pa~san spoudhmenov). Lit., making all diligence; the phrase found only here. In Hebrews 6:11 we find "shew diligence" (ejndei>knusqai);
and in 2 Peter 1:5"adding diligence." See note there.

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                            best texts Media Corp. of us. So Rev., "our common salvation."
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It was needful (ajna>gkhn e]scon). Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.
When I gave all diligence (pa~san spoudhmenov). Lit., making all diligence; the phrase found only here. In Hebrews 6:11 we find "shew diligence" (ejndei>knusqai);
and in 2 Peter 1:5"adding diligence." See note there.

The common salvation. The best texts add hJmw~n, of us. So Rev., "our common salvation."

It was needful (ajna>gkhn e]scon). Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.

Earnestly contend (ejpagwni>zesqai). Only here in New Testament.

The faith. The sum of what Christians believe. See on Acts 6:7.

Once (a[pax). Nor formerly, but once for all. So Rev., "No other faith will be given," says Bengel.

4. With the whole verse compare 2 Peter 2:1.

Crept in unawares (pareise>dusan). Rev., privily. See on 2 Peter 2:1. The verb means to get in by the side (para>), to slip in by a side-door. Only here in New
Testament.

Ordained (progegramme>noi). The meaning is in dispute. The word occurs four times in New Testament. In two of these instances pro> has clearly the temporal sense
before (Romans 15:4; Ephesians 3:3). In Galatians 3:1 it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here
in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jude 1:14, 15. So the American Rev.

Lasciviousness. See on 1 Peter 4:3.

Lord God. God is omitted in the best texts. On Lord (despo>thn), see on 2 Peter 2:1.

5. Ye once knew (eijdo>tav a[pax). Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as ver. 3. So Rev.,
rightly, though ye know all things once for all.

6. First estate (ajrch). The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and
Revelation. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as
principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11magistrates; Rev., rulers; and Luke 20:20power. Rev., rule. A peculiar use of the word
occurs at Acts 10:1"the sheet knit at the four corners (ajrcai~v); "the corners being the beginnings of the sheet. In this passage the A.V. has adopted the first meaning,
beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the
angels are often spoken of in the New Testament as ajrcai>, principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their
dignity, which they forsook.

Habitation (oijkhth>rion). Only here and 2 Corinthians 5:2.

Everlasting (aji`di>oiv). Only here and Romans 1:20. For a longer form ajei>diov, from ajei>, always.

Under darkness (u[po zo>fon). under carries the sense of the darkness brooking over the fallen spirits. On darkness, see on 2 Peter 2:4. Compare Heriod:

"There the Titanian gods, to murky gloom

Condemned by will of cloud-collecting Jove,

Lie hid in region foul."

Theogony, v., 729.

7. The cities about them. Admah and Zeboim. Deuteronomy 29:23; Hosea 11:8.

Giving themselves over to fornication (ejkporeu>sasai). Rev., more strictly, having given, etc. Only here in New Testament. The force of ejk is out and out; giving
themselves up utterly. See on followed, 2 Peter 1:16.

Going after (ajpelqou~sai ojpi>sw). The aorist participle. Rev., having gone. The phrase occurs Mark 1:20; James and John leaving their father and going after Jesus.
"The world is gone after him" (John 12:19). Here metaphorical. The force of ajpo> is away; turning away from purity, and going after strange flesh.

Strange flesh. Compare 2 Peter 2:10; and see Romans 1:27; Leviticus 18:22, 23. Also Jowett's introduction to Plato's "Symposium;" Plato's "Laws," viii., 836, 841;
Dollinger, "The Gentile and the Jew," Darnell's trans., ii., 238 sq.

Are set forth (pro>keintai). The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under
discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.

As an example (dei~gma). Only here in New Testament. From dei>knumai, to display or exhibit; something, therefore, which is held up to view as a warning.

Suffering the vengeance of eternal fire (puroou di>khn uJpe>cousai). Rev., rightly, substitutes punishment for vengeance, since di>kh carries the underlying idea of right
or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment.
This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the
last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. "A destruction so utter and so
permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the
judgment of the great day" (Lumby). Suffering (uJpe>cousai). Only here in New Testament. The participle is present, indicating that they are suffering to this day the
punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

8. Yet (me>ntoi). Not rendered by A.V., but expressing that though they have these fearful examples before them, yet they persist in their sin.
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Dominion - dignities (kurio>thta - do>xav). It is not easy to determine the exact meaning of these two terms. Kurio>thv, dominion, occurs in three other passages,
Ephesians 1:21; Colossians 1:16; 2 Peter 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in
Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by
punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

8. Yet (me>ntoi). Not rendered by A.V., but expressing that though they have these fearful examples before them, yet they persist in their sin.

Dominion - dignities (kurio>thta - do>xav). It is not easy to determine the exact meaning of these two terms. Kurio>thv, dominion, occurs in three other passages,
Ephesians 1:21; Colossians 1:16; 2 Peter 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in
Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by
Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2 Peter 2:10.

9. Michael the archangel. Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of
apocryphal writings. The passages are Jude 1:9,14, 15. This reference to Michael was said by Origen to be founded on a Jewish work called "The Assumption of
Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words "the Lord rebuke thee"
are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical
comment on Deuteronomy 34:6 where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition,
probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22.

Michael. Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after
the exile, especially Daniel and Zechariah. Michael (Who is like God?) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation.
He is mentioned three times in the Old Testament (Daniel 10:13, 21; 12:1), and twice in the New Testament (Jude 1:9; Revelation 12:7). He is adored as a saint in the
Romish Church. For legends, see Mrs. Jameson, "Sacred and Legendary Art," i., 94 sq.

A railing accusation (kri>sin blasfhmi>av). Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he
fell, and left his sentence to God.

10. Compare 2 Peter 2:12.

They know not (oujk oi]dasin). Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also
translated by A.V. know (ejpi>stantai, originally of skill in handicraft), refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks
the distinction by rendering the latter verb understand.

Naturally (fusikw~v). Only here in New Testament. Compare fusika, natural, 2 Peter 2:12.

11. Woe (oujai). Often used by our Lord, but never elsewhere except here and in Revelation. The expression in 1 Corinthians 9:16 is different. There the word is not
used as an imprecation, but almost as a noun: "Woe is unto me" So Hosea 9:12 (Sept.).

Ran greedily (ejxecu>qhsan). Lit., were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin
effundi. So Tacitus says of Maecenas, "he was given up to love for Bathyllus;" lit., poured out into love.

After. Better, as Rev., in; as, "in the way of Cain." The error was their sphere of action. Similarly,

In the gainsaying (th|~ ajntilogi>a|). In the practice of gainsaying like Korah's.'Antilogi>a is from ajnti>, against, and le>gw, to speak. Hence, literally, contradiction.
Gainsay is a literal translation, being compounded of the Anglo-Saxon gegn, which reappears in the German gegen, against, and say.

Korah. Who spake against Moses (Numbers 16:3). The water which Moses brought from the rock at Kadesh was called the water of Meribah (Strife), or, in
Septuagint, Greek, the water of contradiction.

12. Spots (spila>dev). Only here in New Testament. So rendered in A.V., because understood as kindred to spi~loi (2 Peter 2:13); but rightly, as Rev., hidden rocks.
So Homer, ("Odyssey," iii., 298), "the waves dashed the ship against the rocks (spila>dessin)." See on deceivings, 2 Peter 2:13. These men were no longer mere blots,
but elements of danger and wreck.

When they feast with you. See on 2 Peter 2:13.

Feeding (poimai>nontev). See on 1 Peter 5:2. Lit., shepherding themselves; and so Rev., shepherds that feed themselves; further their own schemes and lusts instead of
tending the flock of God. Compare Isaiah 56:11.

Without fear (ajfo>bwv). Of such judgments as visited Ananias and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the Christian congregations for having
suffered such practices.

Clouds without water. Compare 2 Peter 2:17springs without water. As clouds which seem to be charged with refreshing showers, but are born past (parafero>menai)
and yield no rain.

Whose fruit withereth (fqinopwrina). From fqi>nw or fqi>w, to waste away, pine, and ojpw>ra, autumn. Hence, literally, pertaining to the late autumn, and rightly
rendered by Rev., autumn (trees). The A.V. is entirely wrong. Wyc., harvest trees. Tynd., trees without fruit at gathering-time.

Twice dead. Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots.

13. Raging (a]gria). Rev., wild, which is better, as implying quality rather than act. Waves, by nature untamed. The act or expression of the nature is given by the next
word.

Foaming out (ejpafri>zonta). Only here in New Testament. Compare Isaiah 57:20.

Shame (aijscu>nav). Lit., shames or disgraces.

Wandering stars. Compare 2 Peter 2:17. Possibly referring to comets, which shine a while and then pass into darkness. "They belong, not to the system: they stray at
random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).

Blackness (zo>fov). See on 2 Peter 2:4.
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Of darkness (tou~ sko>touv). Lit., "the darkness," the article pointing back to the darkness already mentioned, ver. 6.
random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).

Blackness (zo>fov). See on 2 Peter 2:4.

Of darkness (tou~ sko>touv). Lit., "the darkness," the article pointing back to the darkness already mentioned, ver. 6.

14. Enoch prophesied. This is the second of the apocryphal passages referred to in notes on ver. 9. It is quoted from the apocryphal book of Enoch, directly, or from a
tradition based upon it. The passage in Enoch is as follows: "Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the
wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him." The Book of Enoch, which was
known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in
1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in
Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the
retribution reserved for sinners, angelic or human, and "to repeat in every form the great principle that the world - natural, moral, and spiritual - is under the immediate
government of God." Besides an introduction it embraces five parts:

1.A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him.

2.Parables concerning the kingdom of God, the Messiah, and the Messianic future.

3.Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system.

4.Two visions, representing symbolically the history of the world to the Messianic completion.

5.Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.

With ten thousands of his saints (ejn ajgi>aiv muria>sin). Lit., in or among holy myriads. Compare Deuteronomy 33:2; Zechariah 14:5.

Ungodly (ajsebei~v) ungodly deeds (e]rgwn ajsebei>av, lit., works of ungodliness) which they have ungodly committed (hjse>bhsan), and of all their hard speeches
which ungodly (ajsebei~v) sinners, etc. The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All the ungodly, of all their
works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are
placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.

Hard (tw~n sklhrw~n). Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying; the profane and vain babblings (2 Timothy 2:16). Compare John 6:60a
hard saying, where the word means not abusive but difficult. In James 3:4rough, used of the winds. In Acts 26:14 of Saul of Tarsus; "hard to kick against the pricks."

16. Murmurers (goggustai). Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai. It is used of the cooling of doves.

Complainers (memyi>moiroi). From me>mfomai, to find fault with, and moi~ra, a part or lot. Lit., blamers of their lot.

Great swelling words. See on 2 Peter 2:18.

Having men's persons in admiration (qauma>zontev pro>swpa). The Rev., shewing respect of persons, is neater, but the A.V. more literal: admiring the countenances.
Compare Genesis 19:21 Sept., "I have accepted thee:" lit., have admired thy face.

Because of advantage. See 2 Peter 2:3, 14.

Beloved. Compare Jude 1:3.

18. Mockers. See on 2 Peter 3:3.

Ungodly lusts (ejpiqumi>av tw~n ajsebeiw~n). Lit., lusts of ungodlinesses.

19. Separate themselves (ajpodiori>zontev). Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i.e., cause divisions in the
church. The verb is compounded with ajpo>, away; dia>, though; o[rov, a boundary line. Of those who draw a line through the church and set off one part from
another.

Sensual (yucikoi>). See on Mark 12:30. As yuch> denotes life in the distinctness of individual existence, "the center of the personal being, the I of each individual," so
this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 15:44. The
rendering sensual, here and James 3:15 is inferential: sensual because natural and unrenewed. In contrast with this is

The spirit. The higher spiritual life. So the adjective pneumatiko>v, spiritual, is everywhere in the New Testament opposed to yuciko>v, natural. See 1 Corinthians
15:44, 46.

22. And of some have compassion, making a difference. This follows the reading, kai (ejlea~te) diakrino>menoi. The best texts, however, read diakrinome>nouv,
which would require, "On some have mercy who are in doubt. So Rev. Others, again, for ejleei~te, have mercy, read ejle>gcete, reprove, and render
diakrinome>nouv, who are contentious: "Some who are contentious rebuke." The Rev. rendering better suits what follows.

23. Snatching them out of the fire. The writer has in mind Zechariah 3:2 a brand plucked from the burning. Compare Amos. iv. 11.

With fear (ejn fo>bw|). Lit., in fear; i.e., of the contagion of sin while we are rescuing them.

Spotted (ejspilwme>non). Only here and James 3:6. See on 2 Peter 2:13.

24. To keep you from falling (fula>xai uJma~v ajptai>stouv). Lit., "to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev.,
stumble, James 2:10; 3:2.

Exceeding
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25. Both now and ever (kaintav tou,v aijw~nav). Lit., both now and unto all the ages. The best texts add pro, before all time.
24. To keep you from falling (fula>xai uJma~v ajptai>stouv). Lit., "to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev.,
stumble, James 2:10; 3:2.

Exceeding joy (ajgallia>sei). See on 1 Peter 1:6.

25. Both now and ever (kaintav tou,v aijw~nav). Lit., both now and unto all the ages. The best texts add pro, before all time.

LIST OF GREEK WORDS USED BY JUDE ONLY

ajpodiori>zw, to separate, Jude 1:19

a]ptaistov, without falling, Jude 1:24

goggusth>v, murmurer, Jude 1:16

dei~gma, example, Jude 1:7

ejkporneu>w, to give over to fornication, Jude 1:7

ejnupnia>zw, to dream, Jude 1:8

ejpagwni>zomai, earnestly contend, Jude 1:3

ejpafri>zw to foam out, Jude 1:13

memyi>moirov, complainer, Jude 1:16

pareisdu>w to creep in unawares, Jude 1:4

planh`>thv a wanderer, Jude 1:13

spila>v, rock, Jude 1:12

uJpe>cw, to suffer, undergo, Jude 1:7

fqinopwrino>v autumnal, Jude 1:12

fusikw~v, naturally, Jude 1:10

THE GENERAL EPISTLE OF JAMES

CHAPTER 1

1. Jesus Christ. Only here and in James 2:1; nowhere in the speeches of James (Acts 15:14,15; 21:20 sq.). Had he used Jesus' name it might have been supposed to
arise from vanity, because he was the Lord's brother. In all the addresses of epistles the full name, Jesus Christ, is given.

Servant (dou~lov). Properly, hired servant. Compare Philippians 1:1; Jude 1:1.

That are scattered abroad (ejn th|~ diaspora|~). Lit., in the dispersion; on which see on 1 Pet 1:1. Rev., which are of the dispersions.

Greeting (cai>rein). Lit., rejoice. The ordinary Greek salutation, hail! welcome! Also used at parting: joy be with you. Compare the same expression in the letter from
the church at Jerusalem, Acts 15:23; one of the very few peculiarities of style which connect this epistle with the James of the Acts. It does not occur in the address of
any other of the Apostolic Epistles.

2. All joy (pa~san cara). Joy follows up the rejoice of the greeting. The all has the sense of wholly. Count it a thing wholly joyful, without admixture of sorrow. Perhaps,
as Bengel suggests, the all applies to all kinds of temptations.

When (o[tan). Lit., whenever: better, because it implies that temptation may be expected all along the Christian course.

Ye fall into (peripe>shte). The preposition peri>, around, suggests falling into something which surrounds. Thus Thucydides, speaking of the plague at Athens, says,
"The Athenians, having fallen into (peripeso>ntev) such affliction, were pressed by it."

Divers (poiki>loiv). Rev., manifold. See on 1 Peter 1:6.

Temptations (peirasmoi~v). In the general sense of trials. See on Matthew 6:13; 1 Peter 1:6.

3. Trying (doki>mion). Rev., proof; but the American Revisers insist on proving, and rightly. See on 1 Peter 1:7.

Worketh (katerga>zetai). The compound verb with kata>, down through, indicates accomplishment. The proving will work successfully and thoroughly. This
harmonizes with a perfect work, ver. 4.

Patience (uJpomonh>n). See on 2 Peter 1:6 and James 5:7.

4. Perfect work (e]rgon te>leion). "This is followed by a perfect man. The man himself is characterized from his condition and work" (Bengel). Work (e]rgon) is the
word with which katerga>zetai, worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, 1
Thessalonians 1:3.
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Perfect and entire (te>leioi kaiklhroi). The two words express different shades of thought. Te>leioi, perfect, from te>lov, fulfillment or completion (perfect, from
perfectus, per factus, made throughout), denotes that which has reached its maturity or fulfilled the end contemplated. 'Olo>klhroi, from o[lov, entire, and klh~rov, a lot
4. Perfect work (e]rgon te>leion). "This is followed by a perfect man. The man himself is characterized from his condition and work" (Bengel). Work (e]rgon) is the
word with which katerga>zetai, worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, 1
Thessalonians 1:3.

Perfect and entire (te>leioi kaiklhroi). The two words express different shades of thought. Te>leioi, perfect, from te>lov, fulfillment or completion (perfect, from
perfectus, per factus, made throughout), denotes that which has reached its maturity or fulfilled the end contemplated. 'Olo>klhroi, from o[lov, entire, and klh~rov, a lot
or allotment; that which has all which properly belongs to it; its entire allotment, and is, therefore, intact in all its parts. Thus Peter (Acts 3:16) says of the restored
cripple, "faith has given him this perfect soundness (oJloklhri>an). Compare the familiar phrase, an accomplished man. Note, also, James' repetition of the key-words
of his discourse, rejoice, joy, patience, perfect.

Wanting nothing (ejn mhdenimenoi). Rev., more literally, lacking in nothing. Note James' characteristic corroboration of a positive statement by a negative clause: entire,
lacking in nothing; God that giveth and upbraideth not; in faith, nothing doubting. The conditional negative mhdeni, nothing, is used, rather than the absolute negative
oujdeni, as implying nothing which may be supposed; no possible thing.

5. But. Omitted in A.V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, "I know not how to become perfect;" but, if any man, etc.

Lack. Note the repetition.

Of God that giveth (tou~ dido>ntov Qeou~). The Greek puts it so that giving is emphasized as an attribute of God. Lit., " Ask of the giving God," or of "God the giver."

Liberally (aJplw~v). Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure,
simple giving of good, without admixture of evil or bitterness. Compare Romans 12:8 where a kindred noun is used: "He that giveth let him do it with simplicity (ejn
aJplo>thti) Compare, also, Proverbs 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority.

6. Doubting (diakrino>menov). Compare Matthew 21:21. Not equivalent to unbelief, but expressing the hesitation which balances between faith and unbelief, and
inclines toward the latter. This idea is brought out in the next sentence.

A wave (klu>dwni). Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. The word is admirably chosen, as by a writer who lived
near the sea and was familiar with its aspects. The general distinction between this and the more common ku~ma, wave, is that klu>dwn describes the long ridges of
water as they are propelled in horizontal lines over the vast surface of the sea; while ku~ma denotes the pointed masses which toss themselves up from these under the
action of the wind. Hence the word klu>dwn here is explained, and the picture completed by what follows: a billow or surge, driven by the wind in lines, and tossed
into waves. Both here and in the passage in Luke the word is used in connection with the wind. It emphasizes the idea of extension, while the other word throws
forward the idea of concentrating into a crest at a given point. Hence, in the figure, the emphasis falls on the tossing; not only moving before the impulse of the wind, but
not even moving in regular lines; tossed into rising and falling peaks.

Driven by the wind (ajnemizome>nw|). Only here in New Testament.

Tossed (rJipizome>nw|). Only here in New Testament. From rJipi>v, a fan. Anyone who has watched the great ocean-swell throwing itself up into pointed waves, the
tops of which are caught by the wind and fanned off into spray, will appreciate the vividness of the figure.

7. That man (ejkei~nov). Emphatic, and with a slightly contemptuous force.

Anything. i.e. which he asks for.

8. A double-minded man is unstable, etc. The A.V. puts this as an independent apophthegm, which is wrong. The sentence is a comment and enlargement upon that
man. " Let not that man think," etc., "a doubleminded man, unstable in all his ways." So Rev.

Double-minded (di>yucov). Peculiar to James, here and James 4:8. Not deceitful, but dubious and undecided.

Unstable (ajkata>statov). Only here in New Testament. The kindred ajkatastasi>a, confusion, is found James 3:16, and elsewhere.

9. But. Omitted in A.V. Introducing a contrast with the double-minded.

The brother of low degree (oJ ajdelfo). Lit., the brother, the lowly one. Not in the higher Christian sense of tapeino (see on Matthew 11:29), but, rather, poor and
afflicted, as contrasted with rich.

Rejoice (a]nqov). Not strong enough. It is, rather, boast. So Rev., glory. Compare Romans 5:3; Philippians 3:3.

In that he is exalted (ejn tw|~ u[yei aujtou~). Lit., in his exaltation. Rev., in his high estate.

10. In that he is made low (ejn th|~ tapeinw>sei aujtou~). A form of expression similar to the preceding. Lit., in his humiliation. Both the A.V. and Rev. preserve the
kinship between tapeino and tapeinw>sei, by the word low.

Flower (a]nqov). Only here, ver. 11, and 1 Peter 1:24.

11. For the sun is no sooner risen, etc. (ajne>teilen ga). By the use of the aorist tense James graphically throws his illustration into the narrative form: "For the sun arose
and withered," etc.

With a burning heat (tw|~ kau>swni). Rev., with the scorching wind. The article denotes something familiar; and the reference may be to the scorching east-wind (Job
1:19 Sept.; Ezekiel 17:10), which withers vegetation. Some of the best authorities, however, prefer the rendering of the A.V.

Falleth (ejxe>pesen). Aorist tense. Lit., fell off.

The grace of the fashion (eujpre>peia tou~ prosw>pou). Lit., the beauty of its face or appearance. Eujpre>peia only here in New Testament.

Fade away (maranqh>setai). See on 1 Peter 1:4.
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Ways (porei>aiv). Rev., goings. Only here and Luke 13:22. His goings to and fro in acquiring riches.

12. Is tried (do>kimov geno>menov). Lit., having become approved. See on trial, 1 Peter 1:7. The meaning is not, as the A.V. suggests, when his trial is finished, but
The grace of the fashion (eujpre>peia tou~ prosw>pou). Lit., the beauty of its face or appearance. Eujpre>peia only here in New Testament.

Fade away (maranqh>setai). See on 1 Peter 1:4.

Ways (porei>aiv). Rev., goings. Only here and Luke 13:22. His goings to and fro in acquiring riches.

12. Is tried (do>kimov geno>menov). Lit., having become approved. See on trial, 1 Peter 1:7. The meaning is not, as the A.V. suggests, when his trial is finished, but
when he has been approved by trial. Rev., rightly, when he hath been approved.

The crown (ste>fanon). See on 1 Peter 5:4.

Of life (th~v zwh~v). Lit., the life: the article pointing to the well-known eternal life. The figure is not that of the athlete's crown, for an image from the Grecian games,
which the Jews despised, would be foreign to James' thought and displeasing to his readers. Rather the kingly crown, the proper word for which is dia>dhma, diadem.
In Psalms 20:3 (Sept.), ste>fanov is used of the royal crown. In Zechariah 6:11, 14 the reference seems to be to a priestly crown, forming part of the high priest's mitre.

13. Of God (ajpo). Lit., from God. Not by God, as the direct agent, but by agency proceeding from God. Compare Matthew 4:1 where the direct agency, "by the
spirit," "by the devil," is expressed by uJpo>.

Cannot be tempted (ajpei>rastov ejsti). Lit., is incapable of being tempted. But some of the best expositors render is unversed in evil things, as better according both
with the usage of the word and with the context, since the question is not of God's being tempting, but of God's tempting. Rev. gives this in margin. 'Apei>rastov only
here in New Testament.

Neither tempteth he (peira>zei de). The A.V. fails to render aujto: "He himself tempteth no man." So rev.

14. Drawn away (ejxelko>menov). Only here in New Testament. This and the following word are metaphors from hunting and fishing. Drawn away, as beasts are
enticed from a safe covert into a place beset with snares. Note the present participle, as indicating the progress of the temptation: "is being drawn away."

Enticed (deleazo>menov). As a fish with bait. Also the present participle. See on 2 Peter 2:14.

15. The lust. Note the article, omitted in A.V. The peculiar lust of his own.

Hath conceived (sullabou~sa). Lit., having conceived.

Bringeth forth (ti>ktei). Metaphor of the mother. Rev. beareth.

When it is finished (ajpotelesqei~sa). Better, Rev., when it is full grown. Not when the course of a sinful life is completed; but when sin has reached its full development.

Bringeth forth (ajpoku>ei). A different verb from the preceding, bringeth forth. Rev. has rendered ti>ktei, beareth, in order to avoid the repetition of bringeth forth. The
verb is used by James only, here and at ver. 18. The image is interpreted in two ways. Either (1) Sin, figured as female, is already pregnant with death and, when full
grown, bringeth forth death (so Rev., and the majority of commentators). "The harlot, Lust, draws away and entices the man. The guilty union is committed by the will
embracing the temptress: the consequence is that she beareth sin.... Then the sin, that particular sin, when grown up, herself, as if all along pregnant with it, bringeth forth
death" (Alford). Or (2) Sin, figured as male, when it has reached maturity, becomes the begetter of death. So the Vulgate, generat, and Wyc., gendereth. I am inclined
to prefer this, since the other seems somewhat forced. It has the high endorsement of Bishop Lightfoot. There is a suggestive parallel passage in the "Agamemnon" of
Aeschylus, 751-771:

"There is a saying old,

Uttered in ancient days,

That human bliss, full grown,

Genders, and dies not childless:

And, for the coming race,

Springs woe insatiate from prosperity.

But I alone

Cherish within my breast another thought.

The impious deed

Begets a numerous brood alike in kind;

While households ruled by right inflexible

Blossom with offspring fair.

Insolence old

In men depraved begetteth insolence,

Which springs afresh from time to time

As comes the day of doom, and fresh creates
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Fierce wrath from light,
Which springs afresh from time to time

As comes the day of doom, and fresh creates

In Ate's dismal halls

Fierce wrath from light,

Unhallowed Daring, fiend invincible,

Unconquered, with its parents' likeness stamped."

The magnificent passage in Milton's "Paradise Lost," ii., 760-801, is elaborated from these verses of James.

17. The first words of this verse form a hexameter line, thus

Pa`sa do>|siv ajga|qh|pan dw~|rhma te>|leion

Such verses, or parts of verses, occur occasionally in the New Testament. Sometimes they are quotations from the Greek poets; sometimes the writer's words
unconsciously fall into metrical form. Poetical quotations are confined to Paul, Acts 17:28; 1 Corinthians 15:33; Titus 1:12.

Every good gift and every perfect gift (see Greek above). The statement that these gifts are from God is in pursuance of the idea that God does not tempt men to evil.
The gifts of God are contrasted with the evil springing from man's lust. Two words are used for gift. Do>siv occurs only here and Philippians 4:15; there in an active
sense; but here passive, as in Proverbs 21:14 (Sept.). Dw~rhma is found Romans 5:16. It enlarges slightly upon the other word in emphasizing the gift as free, large,
full; an idea which is further developed in ver. 18, of his own will. The Rev., rather awkwardly, endeavors to bring out the distinction by the word boon, for which the
American Revisers insist on retaining gift. Boon originally means a petition; favor being a secondary and later sense, as of something given in response to a petition. The
word is of Scandinavian origin, and the meaning favor seems to indicate a confusion with the Latin bonus, good; French, bon.

Perfect. Enlarges upon good, bringing out more distinctly the moral quality of the gift.

And cometh down (katabai~non). A present participle, to be construed with a]nwqen ejstin, is from above. Lit., is coming down from above. As usual, this union of the
participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15.

Father of lights (tou~ patrotwn). Lit., the lights, by which are meant the heavenly bodies. Compare Psalms 135:7 (Sept.); and Jeremiah 4:23 (Sept.). God is called "the
Father of the lights," as being their creator and maintainer. Compare Job 38:28; Psalms 8: 3; Amos 5:8.

Is no variableness (e]ni). Abbreviated from e]nesti is in. Stronger than the simple is, and denoting inherence or indwelling. Rev., can be.

Variableness (parallagh). Better, Rev., variation. The word is not used, as some suppose, in a technical, astronomical sense, which James' readers would not have
understood, but in the simple sense of change in the degree or intensity of light, such as is manifested by the heavenly bodies. Compare Plato, "Republic," vii., 530: "
Will he (the astronomer) not think that the heaven and the things in heaven are framed by the Creator in the most perfect manner? But when he reflects that the
proportions of night and day, or of both, to the month, or of the month to the year, or of the other stars to these and to one another, are of the visible and material, he
will never fall into the error of supposing that they are eternal and liable to no deviation (oujdettein) - that would be monstrous."

Shadow of turning (troph~v ajposki>asma). This is popularly understood to mean that there is in God not the faintest hint or shade of change, like the phrase, a shadow
of suspicion. But the Greek has no such idiom, and that is not James' meaning. Rev., rightly, renders, shadow that is cast by turning; referring still to the heavenly orbs,
which cast shadows in their revolution, as when the moon turns her dark side to us, or the sun is eclipsed by the body of the moon.

18. Begat (ajpeku>hsen). Rev., brought forth. See on ver. 15, and compare 1 John 3:9; 1 Peter 1:23.

A kind of first fruits (ajparch>n tina). A kind of indicates the figurative nature of the term. The figure is taken from the requirement of the Jewish law that the first-born
of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first-fruits, should be
consecrated to God. The expression "first-fruits" is common in the New Testament. See Romans 8:23; 16:5; 1 Corinthians 15:20, 23; Revelation 14:4.

19. Wherefore. The A.V. follows the reading w[ste. But the correct reading is i]ste, ye know, and so Rev. Others render it as imperative, know ye, as calling attention
to what follows.

21. Filthiness (rJupari>an). Only here in New Testament, but James uses the kindred adjective (James 2:2), "vile raiment."'Ru>pov, filth, occurs in 1 Peter 3:21 - on
which see notes; and the verb rJupo>w, to be filthy, is found in Revelation 22:11.

Superfluity of naughtiness (perissei>an kaki>av). A translation which may be commended to the attention of indiscriminate panegyrists of the A.V. Perissei>a is an
unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 10:15. In all these it is rendered abundance, both by A.V. and
Rev. There seems to be no need of departing from this meaning here, as Rev., overflowing. The sense is abounding or abundant wickedness. For naughtiness Rev.
gives wickedness, as in 1 Peter 2:1, 16 where it changes malice to wickedness. It is most]y rendered malice in both A.V. and Rev. In this passage, as in the two from
Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term
for moral evil, but a special form of vice. Compare the wrath of man, ver. 20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of
children, which renders it out of the question here.

With meekness (ejn prau`>thti). Lit., "in meekness;" opposed to malice.

Engrafted (e]mfuton). Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (ver. 18). It is
implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19"the word of the kingdom - sown in his heart." Grafted or graffed is
expressed by a peculiar word, employed by Paul only, ejgkentri>zw, from ke>ntron, a sharp point, thus emphasizing the fact of the incision required in grafting. See
Romans 11:17, 19, 23, 24.

Which is able to save (tomenon sw~sai). Compare Romans 1:16"the power of God unto salvation."

22. Hearers(c)
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Deceiving (paralogizo>menoi). From para>, beside, contrary to, and logi>zomai, to reckon, and hence to conclude by reasoning. The deception referred to is,
therefore, that into which one betrays himself by false reasoning - reasoning beside the truth.
Romans 11:17, 19, 23, 24.

Which is able to save (tomenon sw~sai). Compare Romans 1:16"the power of God unto salvation."

22. Hearers (ajkroatai). Used by James only.

Deceiving (paralogizo>menoi). From para>, beside, contrary to, and logi>zomai, to reckon, and hence to conclude by reasoning. The deception referred to is,
therefore, that into which one betrays himself by false reasoning - reasoning beside the truth.

23. Beholding (katanoou~nti). With the notion of attentively considering (kata>, down into, or through; compare eijv, into, ver. 25). Compare Luke 12:24, 27;
Hebrews 3:1. So that the contrast is not between a hasty look and a careful contemplation (ver. 25, looketh). It is not mere careless hearing of the word which James
rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer.

His natural face (toswpon th~v gene>sewv). Lit., the countenance of his birth; the face he was born with.

In a glass (ejn ejso>ptrw|). Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1 Corinthians 13:12.

24. He beholdeth (kateno>hsen). The aorist tense, throwing the sentence into a lively, narrative form: he beheld himself and forgot. Compare ver. 11.

25. Whoso looketh (oJ paraku>yav). Rev., more strictly, he that looketh. See on 1 Peter 1:12. The verb is used of one who stoops sideways (para>) to look
attentively. The mirror is conceived as placed on a table or on the ground. Bengel quotes Wisdom of Sirach 14:23: "He that prieth in at her (Wisdom's) windows shall
also hearken at her doors." Coleridge remarks: "A more happy or forcible word could not have been chosen to express the nature and ultimate object of reflection, and
to enforce the necessity of it, in order to discover the living fountain and spring-head of the evidence of the Christian faith in the believer himself, and at the same time to
point out the seat and region where alone it is to be found" ("Aphorisms").

Into (eijv). Denoting the penetration of the look into the very essence of the law.

The perfect law of liberty (no>mon te>leion toav). Lit., the perfect law, the law of liberty. So Rev. The law of liberty is added as defining the perfect law.

Continueth therein. Better, Rev., so continueth; i.e. continues looking.

Forgetful hearer (ajkroath). The latter word only here in New Testament. Lit., a hearer of forgetfulness; whom forgetfulness characterizes. Rev., very happily, a hearer
that forgetteth; a rendering which gives the proper sense of forgetfulness as a characteristic better than A.V., a forgetful hearer.

Doer of the work. Lit., of work, as the noun has no article. Rev., a doer that worketh.

In his deed (ejn th|~ poih>sei aujtou~). More correctly, as Rev., in his doing. Only here in New Testament. The preposition ejn (in) marks the inner connection
between doing and blessedness. "The life of obedience is the element wherein the blessedness is found and consists" (Alford).

26. Seem to be (dokei~). Rev., correctly, thinketh himself to be. A man can scarcely seem to be religious, when, as Trench observes, "his religious pretensions are
belied and refuted by the allowance of an unbridled tongue."

Religious (qrh~skov). Only here in New Testament, and nowhere in classical Greek. The kindred noun qrhskei>a, religion, occurs Acts 26:5; Colossians 2:18; James
1:26, 27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practiced by the Egyptian priests such as wearing linen,
circumcision, shaving, etc. The derivation is uncertain. Qre>omai, to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from
the old Dutch lullen or lollen, to sing. Hence the adjective here refers to a zealous and diligent performance of religious services.

Bridleth (calinagwgw~n). Used by James only. See James 3:2. Lit., to guide with a bridle. So Plato, "Laws," 701: "I think that the argument ought to be pulled up from
time to time, and not to be allowed to run away, but held with bit and bridle."

27. Undefiled (ajmi>antov). See on 1 Peter 1:4. The two adjectives, pure and undefiled, present the positive and negative sides of purity.

To visit (ejpiske>ptesqai). See on Matthew 25:36. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion
demands personal contact with the world's sorrow: to visit the afflicted, and to visit them in their affliction. "The rich man, prodigal of money, which is to him of little
value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far
nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life" (Lecky, "History of
European Morals," ii., 98).

To keep (phrei~n). See on 1 Peter 1:4.

Unspotted (a]spilon). See on 1 Peter 1:19.

CHAPTER 2

1. Have (e]cete). Rev., hold, not in the sense of hold fast, cleave to, but of possessing, occupying, and practicing, as a matter of habit. Thus we say that a man holds his
property by a certain tenure. A rented estate is a holding. So of an opinion, or set of opinions, with which one is publicly identified. We say that he holds thus and so.

With respect of persons (ejn proswpolhmyi>aiv). From pro>swpon, the countenance, and lamba>nw, to receive. To receive the countenance is a Hebrew phrase.
Thus Leviticus 19:15 (Sept.): Ouj lh>yh| proswpon ptwcou~: Thou shalt not respect the person (receive the countenance) of the poor. Compare Luke 20:21; Romans
2:11; and Jude 1:16.

The Lord of glory. Compare 1 Corinthians 2:8; Acts 7:2; Ephesians 1:17.

2. Assembly (sunagwgh). The word synagogue is a transcript of this. From su>n, together, and a]gw, to bring. Hence, literally, a gathering or congregation, in which
sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is
easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43 it is
rendered congregation by the A.V., though Rev. gives synagogue; and in Revelation 2:9; 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a
designation
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Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word
designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the
fact that, as Huther observes, "the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God." As such a portion
2. Assembly (sunagwgh). The word synagogue is a transcript of this. From su>n, together, and a]gw, to bring. Hence, literally, a gathering or congregation, in which
sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is
easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43 it is
rendered congregation by the A.V., though Rev. gives synagogue; and in Revelation 2:9; 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a
designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ejkklhsi>a, ecclesia, to denote the
Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word
designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the
fact that, as Huther observes, "the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God." As such a portion
they had their special synagogue. From Acts 6:9 we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of
Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large
cities where the dispersed Jews congregated. Alford quotes a phrase from the "Testaments of the Twelve Patriarchs:" the synagogue of the Gentiles. Compare
Hebrews 10:25"the assembling together (ejpisunagwgh) of yourselves."

With a gold ring (crusodaktu>liov). Only here in New Testament. Not a man wearing a single gold ring (as A.V. and Rev.), which would not attract attention in an
assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an
indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a
proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of
Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as
a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night
or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his
comedy of "The Clouds" uses the formidable word sfragidonucargokomh~tai, lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so
conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They
were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the
elegant gold and iron jewelry made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early
Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs
are some with a key, and some with both a key and a seal, for both locking and sealing a casket.

Goodly apparel (ejsqh~ti lampra|~). Lit., bright or shining clothes. Rev., fine clothing.

Vile (rJupara|~). Compare James 1:21; and see on 1 Peter 3:21.

3. Ye have respect (ejpible>yhte). Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luke 1:48; 9:38.

In a good place (kalw~v). Lit., honorably; in a seat of honor.

Under. Not literally underneath, but down on the ground beside. Compare Matthew 23:6 on the fondness of the Jews for the chief places in the synagogue.

4. Are ye not partial in yourselves? (ouj diekri>qhte ejn eJautoi~v). Wrong. The constant sense of the verb in the New Testament is doubt, except Acts 11:2; Jude 1:9
where it means dispute. Compare James 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt
concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind?

Judges of evil thoughts (kritiai). Better, as Rev., "judges with evil thoughts." The form of expression is the same as in Luke 18:6krithav, the judge of injustice, i.e., the
unjust judge. So James 1:25 a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (James 1:22). Compare Luke 5:21. Their
evil processes of thought lead to these unjust discriminations.

5. Hearken, my beloved brethren. Alford cites this phrase as one of the very few links which connect this epistle with the speech of James in Acts 15:13.

The poor of this world (tousmou). But the correct reading is tw|~ ko>smw|, to the world; and the expression is to be explained in the same way as ajstei~ov tw|~
Qew|~, fair unto God, Acts 7:20 and dunata, mighty through (Rev., before) God, 2 Corinthians 10:4. So Rev., poor as to the world, in the world's esteem. Poor, see
on Matthew 5:3.

Rich in faith. The Rev., properly, inserts to be, since the words are not in apposition with poor, but express the object for which God has chosen them. Faith is not the
quality in which they are to be rich, but the sphere or element; rich in their position as believers. "Not the measure of faith, in virtue of which one man is richer than
another, is before the writer's mind, but the substance of the faith, by virtue of which every believer is rich" (Wiesinger, cited by Alford).

6. Despised (hjtima>sate). Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist
tense, ye dishonored, which the A.V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in vv. 2,
3.

Oppress (katadunasteu`>ousin). Only here and Acts 10:38. The preposition kata>, against, implies a power exercised for harm. Compare being lords over, 1 Peter 5:3
and exercise dominion, Matthew 20:25 both compounded with this preposition.

Draw (e[lkousin). Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, "a lictoribus trahi, to be dragged by the lictors
to judgment;" Acts 8:3 of Saul haling or hauling men and women to prison; and Luke 12:58.

Judgment-seats (krith>ria). Only here and 1 Corinthians 6:24.

7. They (aujtoi). Emphatic. "Is it not they who blaspheme?"

Worthy (kalo). Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.

By the which ye are called (to' uJma~v). Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deuteronomy
28:10 where the Septuagint reads that the name of the Lord has been called upon thee. Also, 2 Chronicles 7:14; Isaiah 4:1. Compare Acts 15:17.

8. Fulfill the royal law (no>mon telei~te basiliko). The phrase occurs only here and Romans 2:27. Telei~n, fulfill, is stronger than the more common word threi~n,
observe or keep, which appears in ver. 10. Compare, also, Matthew 19:17; 23:3; John 14:15 etc. James here speaks of a single commandment, the proper word for
which is ejntolh>, while no>mov is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans
13:10;  Galatians
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              (c) 2005-2009,       royal law;
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                                           Media       of all laws.
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The phrase royal law is of Roman origin (lex regia). In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a
law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the
8. Fulfill the royal law (no>mon telei~te basiliko). The phrase occurs only here and Romans 2:27. Telei~n, fulfill, is stronger than the more common word threi~n,
observe or keep, which appears in ver. 10. Compare, also, Matthew 19:17; 23:3; John 14:15 etc. James here speaks of a single commandment, the proper word for
which is ejntolh>, while no>mov is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans
13:10; Galatians 5:14. It is the royal law; the king of all laws.

The phrase royal law is of Roman origin (lex regia). In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a
law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the
kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that
the emperor became what formerly the people had been, sovereign. "It was not," says Gibbon, "before the ideas and even the language of the Romans had been
corrupted, that a royal law (lex regia) and an irrevocable gift of the people were created.... The pleasure of the emperor, according to Justinian, has the vigor and effect
of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child,
perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the
arbitrary exercise of legislation could be safely deposited" ("Decline and Fall," ch. xliv.).

9. Ye have respect to persons (proswpolhmptei~te). Only here in New Testament. See on ver. 1.

Ye commit sin (aJmarti>an ejrga>zesqe). Lit., "work sin." Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common
aJmarti>an poiei~n, to do sin, John 8:34; James 5:15; 1 Peter 2:29. The position of sin is emphatic: "it is sin that ye are working."

And are convinced (ejlegco>menoi). Rather, as Rev., convicted. The word, which is variously rendered in A.V. tell a fault, reprove, rebuke, convince, while it carries
the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8: 46. Compare John 3:20; 8:9; 1 Corinthians 14:24, 25.

10. Keep (thrh>sh|). See on ver. 8.

Offend (ptai>sh|). Lit., as Rev., stumble.

He is guilty (ge>gonen e]nocov). Lit., he is become guilty. &Enocov, guilty, is, strictly, holden; within the condemning power of. Compare Matthew 26:66; Mark 3:29;
1 Corinthians 11:27. Huther cites a Talmudic parallel: "But if he perform all, but omit one, he is guilty of every single one."

11. A transgressor (paraba>thv). From para>, beyond, and bai>nw, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is
trespass, from the Latin trans, across, and passus, a step. A similar word occurs in Homer, uJperbasi>a, a transgression or trespass, from uJpe>r, over, and bai>nw, to
go.

12. So. With reference to what follows, speak and do.

13. He shall have judgment without mercy that hath shewed no mercy (hJ gasiv ajni>lewv tw|~ mh> poih>santi e]leov). Lit., as Rev., judgment is without mercy to him
that hath shewed no mercy. Both A.V. and Rev. omit the article "the judgment," that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer
puts himself at the stand-point of the judgment, and looks backward.

Rejoiceth (katakauca~tai). The simple verb kauca>omai means to speak loud, to be loud-tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and
mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. "Mercy is clothed with the divine glory, and stands by
the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defense, and enfolds us with her
wings" (Chrysostom, cited by Gloag).

14. What doth it profit? (ti> to). Lit., what is the profit? &Ofelov, profit, only here, ver. 16, and 1 Corinthians 15:32.

15. Be (uJpa>rcwsin). The distinction between this word and the simple ei+nai, to be, is very subtle. The verb uJpa>rcw originally means to make a beginning; hence,
to begin or to come into being; and, though used substantially as a synonym of ei+nai, of a thing actually existing and at hand, it has a backward look to an antecedent
condition which has been protracted into the present. Thus we might paraphrase here, "If a brother or sister, having been in a destitute condition, be found by you in
that condition." Ei+nai, on the other hand, would simply state the present fact of destitution. See on 2 Peter 1:8.

Destitute (leipo>menoi). Lit., left behind; and hence lacking, as Rev. Compare James 1:4, 5. This usage of the word occurs in James only.

Daily (ejfhme>rou). Only here in New Testament.

16. Depart in peace (uJpa>gete ejn eijrh>nh|). Compare u[page or paoreu>ou eijv eijrhnh>n, go into peace, Mark 5:34; Luke 7:50.

Be filled (corta>zesqe). See on Matthew 5:6.

Those things which are needful (tadeia). Only here in New Testament.

17. Being alone (kaq' eJauth>n). Wrong. Rev., correctly, in itself. The phrase belongs to dead. It is dead, not merely in reference to something else, but absolutely.

18. Without (cwri). Rev., more literally, apart from.

And I will shew thee, etc. The Rev. brings out the antithesis more sharply by keeping more closely to the Greek order: I by my works will shew, etc.

19. Tremble (fri>ssousin). Only here in New Testament. It means, originally, to be rough on the surface; to bristle. Hence, used of the fields with ears of corn; of a line
of battle bristling with shields and spears; of a silver or golden vessel rough with embossed gold. Aeschylus, describing a crowd holding up their hands to vote, says, the
air bristled with right hands. Hence, of a horror which makes the hair stand on end and contracts the surface of the skin making "gooseflesh." Rev., much better,
shudder.

20. Vain (kene>). Lit., empty, without spiritual life.

Dead (nekra>). But the best texts read ajrgh>, idle; as of money which yields no interest, or of land lying fallow.

21. When he(c)had
 Copyright        offered (ajnene>gkav).
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work. Compare Genesis 22:16, 17. Rev., correctly, in that he offered. The word ajnene>gkav is, lit., brought up to; and means, not actually to offer up in sacrifice
(though Isaac was morally sacrificed in Abraham's will), but to bring to the altar as an offering. See on 1 Peter 2:5.
20. Vain (kene>). Lit., empty, without spiritual life.

Dead (nekra>). But the best texts read ajrgh>, idle; as of money which yields no interest, or of land lying fallow.

21. When he had offered (ajnene>gkav). Incorrect. For the participle states the ground of his justification. By works gives the general ground; offered, etc., the specific
work. Compare Genesis 22:16, 17. Rev., correctly, in that he offered. The word ajnene>gkav is, lit., brought up to; and means, not actually to offer up in sacrifice
(though Isaac was morally sacrificed in Abraham's will), but to bring to the altar as an offering. See on 1 Peter 2:5.

22. Wrought with his works (sunh>rgei toi~v e]rgoiv). There is a play on the words in the Greek: worked with his works.

23. Was fulfilled (ejplhrw>qh). Not was confirmed, which the word does not mean either in New-Testament or in classical usage, but was actually and fully realized.
James here uses the formula which in the Old Testament is employed of the realizing of a former utterance. See 1 Kings 2:27; 2 Chronicles 36:22 (Sept.).

Imputed (ejlogi>sqh). Lit., as Rev., reckoned.

He was called the friend of God. The term, however, does not occur either in the Hebrew or Septuagint, though it is found in the A.V. and retained in Rev. Old
Testament. In 2 Chronicles 20:7 (Sept.), thy friend tw|~ hjgaphme>nw|, thy beloved. In Isaiah 41:8 (Sept.), my friend is o{n hjga>phsa whom I loved. "The friend of
God" is still the favorite title of Abraham among the Jews and Mohammedans.

25. Rahab. Also referred to in Hebrews 11:31 among the examples of faith. Dante places her in the third heaven:

"Thou fain wouldst know who is within this light

That here beside me thus is scintillating,

Even as a sunbeam in the limpid water.

Then know thou, that within there is at rest

Rahab, and being to our order joined,

With her in its supremest grade 'tis sealed.

First of Christ's Triumph was she taken up.

Full meet it was to leave her in some heaven,

Even as a palm of the high victory

Which he acquired with one palm and the other,

Because she favored the first glorious deed

Of Joshua upon the Holy Land."

Paradise, ix., 112-125.

Rahab became the wife of Salmon, and the ancestress of Boaz, Jesse's grandfather. Some have supposed that Salmon was one of the spies whose life she saved. At
any rate, she became the mother of the line of David and of Christ, and is so recorded in Matthew's genealogy of our Lord, in which only four women are named.
There is a peculiar significance in this selection of Rahab with Abraham as an example of faith, by James the Lord's brother.

Sent them out (ejkbalou~sa). Better, thrust them forth, implying haste and fear. Compare Mark 1:12; Luke 4:29; Acts 16:37.

Another way. Than that by which they entered. Through the window. See Joshua 2:15.

26. Works (tw~n e]rgwn). Note the article: the works belonging or corresponding to faith; its works.

CHAPTER 3

1. Masters (dida>skaloi). Literally, and better, teachers, with a reference to the exhortation to be slow to speak (James 1:19). Compare 1 Corinthians 14:26-34.
James is warning against the too eager and general assumption of the privilege of teaching, which was not restricted to a particular class, but was exercised by believers
generally.

2. Offend (ptai>omen). Lit., stumble, as Rev. Compare James 2:10.

To bridle. See on James 1:26.

3. Behold. Following the old reading, i]de. All the best texts read eij de, now if. So Rev.

Bits (calinou). Only here and Revelation 14:20. It may be rendered either bit, as A.V., or bridle, as Rev., but bridle is preferable because it corresponds with the verb
to bridle (ver. 2) which is compounded with this noun.

Horses. The position in the sentence is emphatic.

We turn about (meta>gomen). Used by James only.

4. The ships. See Introduction, on James' local allusions. Dean Howson observes that "there is more imagery drawn from mere natural phenomena in the one short
epistle of James
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             (c) 2005-2009,       Paul's epistles
                               Infobase   Mediaput  together."
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So great. As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Acts 27:37).
We turn about (meta>gomen). Used by James only.

4. The ships. See Introduction, on James' local allusions. Dean Howson observes that "there is more imagery drawn from mere natural phenomena in the one short
epistle of James than in all St. Paul's epistles put together."

So great. As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Acts 27:37).

Fierce (sklhrw~n). More literally, and better, as Rev., rough. The word primarily means hard, harsh.

Helm (phdali>ou). Better, rudder, as Rev. The rudder was an oar worked by a handle. Helm and rudder were thus one. The word occurs only here and Acts 27:40.

The governor listeth (hJ oJrmhnontov bou>letai). Lit., the impulse or desire of the steersman wisheth. 'Ormh, impulse, only here and Acts 14:5 of an assault, onset.

The governor (tou~ eujqu>nontov). Rev., steersman. Lit., of him who is guiding. Only here and John 1:23. From 'Ormh, straight.

5. Boasteth great things (megalaucei~). The best texts separate the compound, and read mega>la aujcei~, of course with the same meaning. Aujcei~, boasteth, only
here in New Testament.

How great a matter a little fire kindleth (hJli>kon pu~r hJli>khn u[lhn ajna>ptei). The word u[lh (only here in New Testament) means wood or a forest, and hence the
matter or raw material of which a thing is made. Later, it is used in the philosophical sense of matter - "the foundation of the manifold" - opposed to the intelligent or
formative principle nou~v, mind. The authorized version has taken the word in one of its secondary senses, hardly the philosophical sense it would seem; but any
departure from the earlier sense was not only needless, but impaired the vividness of the figure, the familiar and natural image of a forest on fire. So Homer:

"As when a fire

Seizes a thick-grown forest, and the wind

Drives it along in eddies, while the trunks

Fall with the boughs amid devouring flames."

Iliad, xi., 156.

Hence, Rev., rightly, "Behold how much wood or how great a forest is kindled by how small a fire.

This, too, is the rendering of the Vulgate: quam magnum silvam.

6. World of iniquity (ko>smov th~v ajdiki>av). Ko>smov, primarily, means order, and is applied to the world or universe as an orderly system. A world of iniquity is
an organism containing within itself all evil essence, which from it permeates the entire man. World is used in the same sense as in the latter part of Proverbs 17:6
(Sept.), which is not given in the A.V. "The trusty hath the whole world of things, but the faithless not a groat."

Is the tongue (kaqi>statai). This differs a little from the simple is, though it is not easy to render it accurately. The verb means to appoint, establish, institute, and is used
of the tongue as having an appointed and definite place in a system (among our members). It might be rendered hath its place.

Defileth (spilou~sa). Lit., defiling. Only here and Jude 1:23. See on 2 Peter 2:13.

Setteth on fire (flogi>zousa). Lit., setting on fire. Only in this verse in New Testament.

The course of nature (trocosewv). A very obscure passage. Troco>v (only here in New Testament), from tre>cw, to run, applies generally to anything round or circular
which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run,
comes the meaning course, as the course of the sun; and from this a place for running, a race-course. Gene>sewv rendered nature, means origin, beginning, birth,
manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it
occurs but twice outside of this epistle, viz., at Matthew 1:1"the book of the generation of Jesus Christ," where the meaning is origin or birth; the birth-book of Jesus
Christ. The other passage is Matthew 1:18 according to the best texts, also meaning birth. In James 1:23 as we have seen, pro>swpon th~v gene>sewv is the face of
his birth. We may then safely translate troco>v by wheel; and as birth is the meaning of ge>nesiv in every New Testament passage where it occurs, we may give it the
preference here and render the wheel of birth - i.e.., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human
life. So Anacreon:

"The chariot-wheel, like life, runs rolling round."

Tertullian says: "The whole revolving wheel of existence bears witness to the resurrection of the dead." The Rev., which gives nature, puts birth in margin. This revolving
wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in
the course of life.

7. Kind (fu>siv). Wrong. James is not speaking of the relation between individual men and individual beasts, but of the relation between the nature of man and that of
beasts, which may be different in different beasts. Hence, as Rev., in margin, nature.

Beasts (qhri>wn). Quadrupeds. Not beasts generally, nor wild beasts only. In Acts 28:4, 5 the word is used of the viper which fastened on Paul's hand. In Peter's
vision (Acts 10:12; 11:6) there is a different classification from the one here; quadrupeds being denoted by a specific term, tetra>poda, four-footed creatures. There
qhri>a includes fishes, which in this passage are classed as ejnali>wn, things in the sea.

By mankind (th|~ fu>sei th|~ ajnqrwpi>nh|). Rather, by the nature of man, fu>siv, as before, denoting the generic character. Every nature of beasts is tamed by the
nature of man. Compare the fine chorus in the "Antigone" of Sophocles, 343-352:

"The thoughtless tribe of birds,

The beasts that roam the fields,
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The brood in sea-depths born,
"The thoughtless tribe of birds,

The beasts that roam the fields,

The brood in sea-depths born,

He takes them all in nets,

Knotted in snaring mesh,

Man, wonderful in skill.

And by his subtle arts

He holds in sway the beasts

That roam the fields or tread the mountain's height;

And brings the binding yoke

Upon the neck of horse with shaggy mane,

Or bull on mountain crest,

Untamable in strength."

8. No man (oujdeipwn). A strong expression. Lit., no one of men.

Unruly (ajkata>sceton). Lit., not to be held back. The proper reading, however, is ajkata>staton, unsettled. See on kaqi>statai, hath its place, ver. 6. Rev., correctly,
restless.

Deadly (qanathfo>rou). Lit., death-bearing, or bringing. Only here in New Testament.

Poison (ijou~). Rendered rust at James 5:3; and found only in these two passages and in Romans 3:13 in the citation of Psalms 140:3.

9. God, even the Father (tora). The proper reading, is torion, the Lord, and the kai, and, is simply connective. Read, therefore, as Rev., the Lord and Father. This
combination of terms for God is uncommon. See James 1:27.

Which. Not who, which would designate personally certain men; whereas James designates them generically.

11. Doth a fountain, etc. The interrogative particle, mh>ti, which begins the sentence, expects a negative answer. Fountain has the article, "the fountain," generic. See
Introduction, on James' local allusions. The Land of Promise was pictured to the Hebrew as a land of springs (Deuteronomy 8:7, 11:11). "Palestine," says Dean
Stanley, "was the only country where an Eastern could have been familiar with the language of the Psalmist: 'He sendeth the springs into the valleys which run among the
mountains.' Those springs, too, however short-lived, are remarkable for their copiousness and beauty. Not only not in the East, but hardly in the West, can any
fountains and sources of streams be seen, so clear, so full-grown even at their birth, as those which fall into the Jordan and its lakes throughout its whole course from
north to south" ("Sinai and Palestine"). The Hebrew word for a fountain or spring is ayin, meaning an eye. "The spring," says the same author, "is the bright, open
source, the eye of the landscape." 31

Send forth (bru>ei). An expressive word, found nowhere else in the New Testament, and denoting a full, copious discharge. Primarily it means to be full to bursting;
and is used therefore, of budding plants, teeming soil, etc., as in the charming picture of the sacred grove at the opening of the "Oedipus Coloneus" of Sophocles: "full
(bru>wn) of bay, olive, and vine." Hence, to burst forth or gush. Though generally intransitive, it is used transitively here.

Place (ojph~v). Rather, opening or hole in the earth or rock. Rev., opening. Compare caves, Hebrews 11:38. The word is pleasantly suggestive in connection with the
image of the eye of the landscape. See above.

Sweet water and bitter. The readers of the epistle would recall the bitter waters of Marah (Exodus 15:23), and the unwholesome spring at Jericho (2 Kings 2:19-21.

12. So can no fountain both yield salt water and fresh. The best texts omit so can no fountain, and the and between salt and fresh. Thus the text reads, ou]te aJluko.
Render, as Rev., neither can salt water yield sweet. Another of James' local allusions, salt waters. The Great Salt Sea was but sixteen miles from Jerusalem. Its shores
were lined with salt-pits, to be filled when the spring freshets should raise the waters of the lake. A salt marsh also terminated the valley through which the Jordan flows
from the Lake of Tiberias to the Dead Sea, and the adjoining, plain was covered with salt streams and brackish springs. Warm springs impregnated with sulfur abound
in the volcanic valley of the Jordan. 'Aluko, salt, occurs only here in the New Testament.

13. Wise and endued with knowledge (sofo>v kaimwn). A rendering needlessly verbose, yet substantially correct. Probably no very nice distinction was intended by
the writer. It is somewhat difficult to fix the precise sense of sofo>v, since there is no uniformity in its usage in the New Testament. In classical Greek it primarily means
skilled in a handicraft or art. Thence it runs into the sense of clever, in matters of common life, worldly wise. Then, in the hands of the philosophers, it acquires the sense
of learned in the sciences, and, ironically, abstruse, subtle, obscure, like the English cunning, which originally meant knowing or skillful, and is often used in that sense in
the English Bible (see Genesis 25:27; 1 Samuel 16:16).

In the New Testament sofo>v is used - 1. In the original classical sense, skilled in handicraft (1 Corinthians 3:10). 2. Accomplished in letters, learned (Romans 1:14,
22; 1 Corinthians 1:19, 26; 3:18). So of the Jewish theologians and doctors (Matthew 11:25), and of Christian teachers (Matthew 23:34). 3. In a practical sense, of
the practice of the law of piety and honesty; so Ephesians 5:15 where it is joined with walking circumspectly, and 1 Corinthians 6:5 where it is represented as the
quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out.
So of God, Romans 16:27; 1 Timothy 1:17; Jude 1:25; 1 Corinthians 1:25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious
living.

'Episth>mwn
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sense of scientifically versed, in which sense it is opposed by Plato to doxasth>v, a mere conjecturer. In this passage sofo>v would seem to be the broader, more
general, and perhaps more dignified term of the two, as denoting the habit or quality, while ejpisth>mwn indicates the special development and intelligent application of
the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary.
quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out.
So of God, Romans 16:27; 1 Timothy 1:17; Jude 1:25; 1 Corinthians 1:25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious
living.

'Episth>mwn occurs only here in the New Testament. In classical Greek it is often used like sofo>v, in the sense of skilled, versed; and by the philosophers in the higher
sense of scientifically versed, in which sense it is opposed by Plato to doxasth>v, a mere conjecturer. In this passage sofo>v would seem to be the broader, more
general, and perhaps more dignified term of the two, as denoting the habit or quality, while ejpisth>mwn indicates the special development and intelligent application of
the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary.

Conversation (ajnastrofh~v). See on 1 Peter 1:15.

Meekness of wisdom. On meekness, see on Matthew 5:5. The meekness which is the proper attribute of wisdom.

"Knowledge is proud that she has learned so much,

Wisdom is humble that she knows no more."

14. Envying (zh~lon). The word is used in the New Testament both in a bad and a good sense. For the latter, see John 2:17; Romans 10:2; 2 Corinthians 9:2. From it
is our word zeal, which may be either good or bad, wise or foolish. The bad sense is predominant in the New Testament. See Acts 5:17; Romans 13:13; Galatians
5:20 and here, where the bad sense is defined and emphasized by the epithet bitter. It is often joined with e]riv, strife, as here with ejri>qeia, intriguing or faction. The
rendering envying, as A.V., more properly belongs to fqo>nov, which is never used in a good sense. Emulation is the better general rendering, which does not
necessarily include envy, but may be full of the spirit of self-devotion. Rev. renders jealousy.

Strife (ejriqei>an). A wrong rendering, founded on the mistaken derivation from e]riv, strife. It is derived from e]riqov, a hired servant, and means, primarily, labor for
hire. Compare Tobit 2:11: My wife did take women's work to do (hjriqeu>eto). Thus it comes to be applied to those who serve in official positions for their own selfish
interest, and who, to that end, promote party spirit and faction. So Romans 2:8: them that are contentious (ejx ejriqei>av), lit., of faction. Rev., factious. Also, 2
Corinthians 12:20. Rev., here, rightly, faction.

15. Wisdom (sofi>a). See on sofo>v, ver. 13.

From above. Compare James 1:17.

Sensual (yucikh>). See on Jude 1:19.

Devilish (daimoniw>dhv). Or demoniacal, according to the proper rendering of dai>mwn (see on Matthew 4:1). Only here in New Testament. Devilish, "such," says
Bengel, "as even devils have." Compare James 2:19.

16. Confusion (ajkatastasi>a). See on restless, ver. 8.

Evil (fau~lon). An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word: worthlessness, good-for-nothingness. In
classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See John
3:20; 5:29; Titus 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad.

17. First. Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are
secondary as outgrowths of this primary quality.

Gentle (ejpieikh>v). See on 1 Peter 2:18.

Easy to be intreated (eujpeiqh>v). Only here in New Testament.

Without partiality (ajdia>kritov). Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on James 1:6.

CHAPTER 4

1. Lusts (hJdonw~n). Lit., pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, ver. 2.

That war (strateuome>nwn). The thought of wars and fightings is carried into the figurative description of the sensuality which arrays its forces and carries on its
campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, "Phaedo," 66: "For
whence come wars and fightings and factions? Whence but from the body and the lusts of the body? "Compare 1 Peter 2:11; Romans 7:23.

2. Ye lust. See on desire, 1 Peter 1:12; Mark 4:19.

Desire to have (zhlou~te). Rev., covet, and are jealous, in margin. See on James 3:14.

3. Ye ask (aijtei~te). See on hjrw>twn, besought, Matthew 15:23.

Amiss (kakw~v). Lit., evilly: with evil intent, as explained by the following sentence.

Consume it upon (dapanhsh>te ejn). More correctly, as Rev., spend it in. The sense is not lay out expense upon your pleasures, but spend in the exercise of; under the
dominion of.

4. Ye adulterers (moicoi) All the best texts omit.

Adulteresses (moicali>dev). The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively
regarded as unfaithful spouses; according to the common Old Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See
Jeremiah 3; Hosea 2, 3, 4; Isaiah 54:5; 62:4, 5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; 21:9.

Will be (boulhqh|~
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Is the enemy (kaqi>statai). Thereby constitutes himself. Rev., maketh himself. See on James 3:6.
Adulteresses (moicali>dev). The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively
regarded as unfaithful spouses; according to the common Old Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See
Jeremiah 3; Hosea 2, 3, 4; Isaiah 54:5; 62:4, 5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; 21:9.

Will be (boulhqh|~ ei+nai). More correctly, as Rev., would be. Lit., may have been minded to be.

Is the enemy (kaqi>statai). Thereby constitutes himself. Rev., maketh himself. See on James 3:6.

5. Do ye think (dokei~te). See on James 1:26.

The scripture (hJ grafh). See on Mark 12:10. Properly, a passage of scripture.

In vain (kenw~v). Only here in New Testament.

6. Resisteth. See on 1 Peter 5:5.

Proud. See on Mark 7:22.

Humble. See on Matthew 7:29.

7. Submit yourselves (uJpota>ghte). Rev., be subject. The verb means to place or arrange under; as resist (ver. 6) is to array against. God sets himself in array against
the proud; therefore, array yourselves under God, that ye may withstand the devil.

8. Purify (aJgni>sate). One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John
3:3.

Double minded (di>yucoi). Compare James 1:8.

9. Be afflicted (talaipw>rhsate). Only here in New Testament. The kindred noun talaipwri>a, misery, occurs James 5:1.

Mourn (penqh>sate). Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mark 16:10; Luke 6:25 etc. In
the next sentence occurs the kindred noun pe>nqov mourning, into which laughter, also something manifest, is to be changed.

Heaviness (kath>feian). Properly, a casting down of the eyes. Compare Luke 18:13. Only here in New Testament.

12. There is one lawgiver (ei+v ejstithv). The A.V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Nomoqe>thv, lawgiver, only here in
New Testament.

But who art thou? (suv ei+). According to the Greek order: but thou, who art tho?

13. Go to now (a]ge nu~n). Go to is an obsolete phrase, though retained in Rev. It is a formula for calling attention: come now.

Such a city (th>nde thlin). More accurately, as Rev., this city.

Continue there a year (toih>somen ejkei~ ejniauto). Lit., we will make a year. See, for the same form of expression, Acts 15:33; 18:23; 2 Corinthians 11:25. Better, as
Rev., spend a year there. (Compare the A.V., Acts 18:23 rightly retained by Rev.) The word poih>somen implies more than mere continuance; rather, a doing
something with the year.

And. The frequent use of the copulative gives a lively tone to the passage, expressive of the lightness and thoughtlessness of a careless spirit.

Buy and sell (ejmporeuso>meqa). Rev., more concisely, trade. Only here and 2 Peter 2:3.

14. Whereas ye know not (oi[tinev oujk ejpi>stasqe). The pronoun marking a class, as being of those who know not.

What shall be on the morrow (to). Lit., the thing of the morrow. The texts vary. Westcott and Hort read, Ye know not what your life shalt be on the morrow, for ye are
a vapor: thus throwing out the question.

What is your life? (poi>a). Lit., of what kind or nature.

It is even a vapor (ajtmir ejstin). But all the best texts read ejste, ye are. So Rev., which, however, retains the question, what is your life?

Appeareth - vanisheth. Both participles, appearing, vanishing.

And then (e]peita kai). The kai placed after the adverb then is not copulative, but expresses that the vapor vanishes even as it appeared.

15. For that ye ought to say (ajntigein uJma~v). Ver. 14 was parenthetical, so that at this point the thought is taken up from ver. 13: Ye who say we will go, etc. - for
that ye ought to say. The rendering in margin of Rev. is simpler: instead of your saying.

16. Ye rejoice (kauca~sqe). Rev., glory. See on James 2:13.

Boastings (ajlazonei>aiv). Only here and 1 John 2:16. The kindred word ajlazw>n a boaster, is derived from a]lh, a wandering or roaming; hence, primarily, a
vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster.
One may boast truthfully; but ajlazonei>a, is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and
therefore expresses idle or vain boasting.

CHAPTER 5

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Weep and howl (klau>sate ojlolu>zontev). Lit., weep, howling. The latter is a descriptive word, ol-ol-uz-o. Only here in New Testament, and denoting a more
demonstrative and passionate expression of grief than weeping.
therefore expresses idle or vain boasting.

CHAPTER 5

1. Go to. See on James 4:13.

Weep and howl (klau>sate ojlolu>zontev). Lit., weep, howling. The latter is a descriptive word, ol-ol-uz-o. Only here in New Testament, and denoting a more
demonstrative and passionate expression of grief than weeping.

Miseries (talaipwri>aiv). Only here and Romans 3:16. See on be afflicted, James 4:9.

That shall come upon (ejpercome>naiv). Present participle. More correctly, as Rev., that are coming.

2. Are corrupted (se>shpen). Only here in New Testament.

Are moth-eaten (shto>brwta ge>gonen). Lit., have become moth-eaten. Only here in New Testament, but compare skwlhko>brwtov, eaten of worms, Acts 12:23;
and see Matthew 6:19, 20.

3. Is cankered (kati>wtai). Only here in New Testament, from ijo>v, rust, as in the following sentence. Also poison, as James 3:8. The preposition kata> indicates
thoroughness, completely rusted.

Flesh (tarkav). The noun is plural: the fleshy parts of the body. So Sept. (2 Kings 9:36): "the flesh (tarkav) of Jezebel. So Revelation 19:18.

4. Reaped down (ajmhsa>ntwn). Only here in New Testament. The primary meaning is to reap corn; also in classical Greek of mowing down in battle. The secondary,
which some mistake for the primary sense, is to gather, as for harvest. Rev., mowed.

Fields (cw>rav). The more general word, place, for ajgro>v, the ordinary word for a field; though the usage is warranted by classical Greek, and occurs Luke 12:16;
John 4:35 the only two instances besides this in the New Testament. It implies a larger tract than ajgro>v, as is evident in all the New Testament passages cited. In two
cases it refers to a rich man's estates; and in John 4:35 the Lord directs the attention of the disciples to a broad area or series of fields.

Crieth (kra>zei). An inarticulate cry. Compare Genesis 4:10.

Lord of Sabaoth. Lord of hosts. The only instance in which the phrase is used by a New Testament writer. Romans 9:29 is quoted from Isaiah 1:9.

5. Ye have lived in pleasure (ejtrufh>sate). Only here in New Testament. See on 2 Peter 2:13 on the kindred noun trufh>, riot or revel. Rev., ye have lived delicately.

Been wanton (ejspatalh>sate). Only here and 1 Timothy 5:6. 'Etrufh>sate denotes dainty living: this word, luxurious or prodigal living. Rev., taken your pleasure, is
colorless, and is no improvement on the A.V.

As in a day of slaughter (wJv ejn hJme>ra| sfagh~v). All the best texts reject wJv, as. The meaning of the passage is disputed. Some find the key to it in the words last
days (ver. 3). The phrase day of slaughter is used for a day of judgment, Jeremiah 12:3; 25:34 (Sept.). According to this, the meaning is, the day of judgment, at the
supposed near coming of Christ. Others explain that these men are like beasts, which, on the very day of their slaughter, gorge themselves in unconscious security.

7. Be patient (makroqumh>sate). From makro>v, long, and qumo>v, soul or spirit but with the sense of strong passion, stronger even than ojrgh>, anger, as is
maintained by Schmidt ("Synonymik"), who describes qumo>v as a tumultuous welling of the whole spirit; a mighty emotion which seizes and moves the whole inner
man. Hence the restraint implied in,akroqumi>a is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding
out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are
sometimes rendered by patient or patience, which conceals the distinction from uJpomonh>, uniformly rendered patience, and signifying persistent endurance, whether
in action or suffering. As Trench observes, "uJpomonh> is perseverantia and patientia both in one." Thus Bishop Ellicott: "The brave patience with which the Christian
contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world."'Upomonh> contains an
element of manliness Thus Plato joins it with the adverb ajndrikw~v, in a manly way, and contrasts it with ajna>ndrwv, unmanly, cowardly. roqumi>a is exercised
toward persons; uJpomonh>, toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 15), the latter never; for the God of
patience (Romans 15:5) is the God who imparts patience to his children. "There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore
uJpomonh> cannot find place in him" (Trench). Rev. retains A.V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not
resist.

Therefore. Since things are so. Referring to the condition of things described in the previous passage.

Brethren. In contrast with the rich just addressed.

Waiteth (ejkde>cetai). With expectation. Compare Matthew 13:30; Mark 4:27.

The early and latter rain (uJetoimoa kai). Both adjectives only here in New Testament. 'Ueto, rain, is rejected by all the best texts. The early rain fell in October,
November, and December, and extended into January and February. These rains do not come suddenly, but by degrees, so that the farmer can sow his wheat or
barley. The rains are mostly from the west or southwest (Luke 12:54), continuing two or three days at a time, and falling mostly in the night. Then the wind shifts to the
north or east, and fine weather ensues (Proverbs 25:23). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (1
Samuel 12:16-18. See Introduction, on James' local allusions.

9. Grudge not (mhzete). Better, as Rev., murmur not. The verb means to sigh or groan.

Standeth before the doors. In the act of entering.

10. Example (uJpo>deigma). See on 2 Peter 2:6.

Of suffering affliction (kakopaqei>av). Only here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly,
suffering.

The prophets.
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11. Endure (uJpome>nontav). Present participle. But the later texts read uJpomei>nantav, the aorist participle, which endured; referring to the prophets in the past
ages. So Rev. On endured and patience, see on ver. 7.
Of suffering affliction (kakopaqei>av). Only here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly,
suffering.

The prophets. Compare Matthew 5:12.

11. Endure (uJpome>nontav). Present participle. But the later texts read uJpomei>nantav, the aorist participle, which endured; referring to the prophets in the past
ages. So Rev. On endured and patience, see on ver. 7.

The end of the Lord (tolov kuri>ou). A peculiar expression. The happy conclusion to which God brought Job's trials.

Very pitiful and of tender mercy (polusplagcno>v kairmwn). The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and
merciful. Polusplagcno>v, is from polu>v much, and spla>gcna the nobler entrails, used like our heart, as the seat of the emotions. Hence the term bowels in the A.V.
(Philippians 1:8; Colossians 3:12 etc.). Compare eu]splagcnoi, tender-hearted, Ephesians 4:32. The distinction between this and oijkti>rmwn, merciful, seems to be
that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain
at another's suffering.

12. Any other oath. See the common formulas of swearing, Matthew 5:35, 36.

13. Is afflicted (kakopaqei~). See on the kindred word kakopa>qeia, suffering, ver. 10. Only here and 2 Timothy 2:3, 9; 4:5.

Let him sing psalms (yalle>tw). The word means, primarily, to pluck or twitch. Hence of the sharp twang on a bowstring or harp-string, and so to play upon a stringed
instrument. Our word psalm, derived from this, is, properly, a tune played upon a stringed instrument. The verb, however, is used in the New Testament of singing
praise generally. See 1 Corinthians 14:15; Romans 15:9.

15. The sick (tomnonta). Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, "him that is laboring under disease."

And if he have committed sins (ka}n aJmarti>av h|+ pepoihkw>v). The Greek gives a shade of meaning which can hardly be transferred neatly into English,
representing not merely the fact that the man has sinned, but his condition as a sinner. Literally the words read, if he be having committed sins; i.e., in a state of having
committed, and under the moral or physical consequences of transgression.

They shall be forgiven (ajfeqh>setai). Better, Rev., "it shall be forgiven," supplying the commission as a subject. The verb means to send forth or discharge, and is the
standard New Testament word for forgiving. Forgiveness (a]fesiv) is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from
pa>resiv (Romans 3:25), which a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Romans 3:25.

16. Confess (ejxomologei~sqe). The preposition ejx, forth out, implies full, frank, open confession, and so in every case of its use in the New Testament. See on
Matthew 3:6.

Faults (paraptw>mata). See on Matthew 6:14.

The effectual, fervent prayer of a righteous man availeth much (poluei de>hsiv dikai>ou ejnergoume>nh). Lit., much availeth (ijscu>ei, is strong), the prayer of a
righteous man working or operating. The rendering of the A.V., besides being unwarranted by the text, is almost a truism. An effectual prayer is a prayer that avails.
The Rev. is at once more correct and more natural: The supplication of a righteous man availeth much in its working.

17. A man (a]nqrwpov). The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression,
Acts 14:15.

Of like passions (oJmoiopaqh). Only here and Acts 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in
which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.

He prayed fervently (proseuch|~ proshu>xato). Lit., he prayed with prayer. See a similar mode of expression, Genesis 2:17 (Sept.), ye shall surely die (qana>tw|
ajpoqanei~sqe); lit., ye shall die with death. Compare Luke 22:15; John 3:29; Acts 4:17. The addition of the cognate noun gives intenseness to the verb.

Hide - sins. A familiar Hebrew phrase. See Psalms 32:1; 85:2; Proverbs 10:12.

LIST OF GREEK WORDS USED BY JAMES ONLY

a]ge, go to, James 4:13; 5:1

ajdia>kritov, without doubting, James 3:17

ajkata>statov, unstable, James 1:18; 3:8

aJluko>v, salt, James 3:12

ajma>w, reap down, James 5:4

ajne>leov, unmerciful, James 2:13

ajnemi>zw, to drive with the wind, James 1:6

ajpei>rastov, that cannot be tempted, or unversed, James 1:13

aJplw~v, liberally, simply, James 1:5

ajpokue>w, bring forth, beget, James 1:15, 18

ajposki>asma,  shadow, James
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aujce>w, to boast, James 3;5
aJplw~v, liberally, simply, James 1:5

ajpokue>w, bring forth, beget, James 1:15, 18

ajposki>asma, shadow, James 1:17

aujce>w, to boast, James 3;5

ajfustere>w, to keep back by fraud, James 5:4

boh>, cry, James 5:4

bru>w, to send forth, James 3:11

ge>lwv, laughter, James 4:9

di>yucov, double-minded, James 1;8; 4:8

ei]kw, to be like, James 1:6, 23

e]mfutov, implanted, James 1:21

ejna>liov, in the sea, James 3:7

ejxe>lkw, to draw away, James 1:14

ejpilhsmonh>, forgetfulness, James 1:25

ejpisth>mwn, knowing, James 3:13

ejpith>deiov, needful, James 2:16

oJ eujqu>nwn, steersman, James 3:4

eujpeiqh>v, easy to be intreated, James 3:17

eujpre>peia, grace, James 1:11

ejfh>merov, daily, James 2:15

qanathfo>rov, deadly, James 3:8

qrh~skov, religious, James 1:26

ijo>v, poison, rust, James 3:8; 5:3

kakopa>qeia, suffering, James 5:10

kath>feia, heaviness, James 4:9

kateo>w, to canker, James 5::3

katoiki>zw, to cause to dwell, James 4:5

kenw~v, in vain, James 4:5

marai>nw, to fade, James 1:11

meta>gw, to turn about, James 3:3, 4.

nomoqe>thv, lawgiver, James 4:12

ojlolu>zw, to howl, James 5:1

o]yimov, latter, James 5:7

parallagh>, variation, James 1:17

pikro>v, bitter, James 3:11, 14

poi>hsiv, doing, James 1:25

polu>splagcnov, full of pity, James 5:11

proswpolhmpte>w, to have respect to persons, James 2:9

prw>i`mov, early, James 5:7
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rJipi>zw, toss, James 1:6

rJupari>a, filthiness, James 1:21
proswpolhmpte>w, to have respect to persons, James 2:9

prw>i`mov, early, James 5:7

rJipi>zw, toss, James 1:6

rJupari>a, filthiness, James 1:21

sh>pw, to corrupt, James 5:2

shto>brwtov, moth-eaten, James 5:2

talaipwre>w, to be afflicted, James 4:9

tacu>v, swift, James 1:19

troph>, turning, James 1:17

troco>v, wheel, James 3:6

prufa>w, to live daintily, James 5:5

u[lh, wood, forest, James 3:5

fili>a, friendship, James 4:4

flogi>zw, to set on fire, James 3:6

fri>ssw, to shudder, James 2:19

calinagwge>w, to bridle, James 1:26; 3:2

cph>, ought, James 3:10

crusodaktu>liov, adorned with gold rings, James 2:2

ADDITIONAL NOTE
After the sheets of the three Gospels and the Acts had been printed, a careful revision of the lists of words peculiar to individual vriters, and further examination of the
various readings, revealed a nunuber of omissions and errors. The lists are corrected in the following additional tables.

I take this opportunity of expressing my great indebtedness to the careful and exhaustive lists in Dr. Joseph H. Thayer's admirable lexicon, recently published. I only
wish that I could have had the benefit of it in the preparation of the entire volume.

MATTHEW

STRIKE OUT

13:48, from ajggei~on: ajqniko>v, eujdi>a, qrh~nov, kh~tov, mei~zon, mu~lwn, nossia>, purjrJa>zw.

CHANGE

tufo>w to tu>fw.

ADD

a]ggov, vessel, Matthew 13:48

ajmfi>blhstron, casting-net, Matthew 4:18

ejgkru>ptw, to hide in, Matthew 13:33

eijde>a, aspect, Matthew 28:3

ejnqume>omai, think, Matthew 1:20; 9:4

Qee> (vocative), O God, Matthew 27:46

kataqemati>zw to curse vehemently, Matthew 26:74

lamba>nein sumbou>lion, to take counsel, Matthew 27:1, 7; 28:12

ojligopisti>a, little faith, Matthew 17:20

paratiqe>nai parabolh>n, set forth a parable, Matthew 13:24, 31

plhrou~n ton, to fulfil what was spoken, Matthew 1:22; 2:15, 17, 23 etc,
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tou]noma, by name, Matthew 27:57
paratiqe>nai parabolh>n, set forth a parable, Matthew 13:24, 31

plhrou~n ton, to fulfil what was spoken, Matthew 1:22; 2:15, 17, 23 etc,

tou]noma, by name, Matthew 27:57

fugh>, flight, Matthew 24:20.

MARK

STRIKE OUT

a[lv, gami>skomai, meqo>ria, o]mma, proseggi>zw, skw>lhx.

CHANGE

e]nnucon to e]nnucov: neut., after ejpiba>llw, to intrans.

ADD

ajllacou~, elsewhere, Mark 1:38

ajnakuli>w, roll back, Mark 16:4

ajtima>w, treat with contempt, Mark 12:4

diarpa>zw, to spoil, Mark 3:27

ei+ten, then, Mark 4:28

ejkqauma>zw to wonder greatly, Mark 12:17

qambe>w, to be astonished, Mark 1:27; 10:24, 32

oJdo, to make a way, Mark 2:23

trumalia>, eye of a needle, Mark 10:25.

LUKE

STRIKE OUT

nagnwri>zomai, ajnqupateu>w, dikasth>v, eJkatonta>rchv, ejmpipla>w, Luke 14:14 from eijsphda>w: ejnu>pnion, ejpe>keina, ejpiporeu>omai, ejpi>stasiv,
zwogone>w, qeomace>w, qrau>w, kataklhrodote>w, kata>loipov, katasofi>zomai, katafronhth>v, 1:49, from megalei~a; meli>ssiov, ple>w, poli>thv, pollaplasi>wn,
24:33, from sunaqroi>zw; suspara>ssw, trofofore>w trugw>n, fo>rtov frua>ssw.

CHANGE

ajna>lhyiv to ajna>lhmyiv; ejfora>w to ejpei~don; ejxw>qw to ejxwqe>w; ejpoke>llw to ejpike>llw; eujqumo>teron to eu+qumwv; cra>w to ki>crhmi; lake>w to
la>skw; parakaqi>zw to parakaqe>zomai; suzh>thsiv to sunzh>thsiv; under su>neimi, Luke 10:18 to Luke 9:18; sfuro>n to sfudro>n.

ADD

'Aqhnai~ov, Athenian, Acts 17:21, 22

ajqroi>zw to gather, Luke 24:33

ai+nov, praise, Luke 18:43

ajmfia>(e)zw to clothe, Luke 12:28

ajna>phrov, crippled, Luke 14:13, 21

ajpodekateu>w, pay tithes, Luke 18:12

&Aray, Arabian, Acts 2:11

&Areiov Pa>gov, Mars' Hill, Acts 17:19, 22

'Areopagi>thv, Areopagite, Acts 17:34

'Asiano>v, of Asia, Acts 20:4

'Asia>rchv Asiarch, Acts 19:31

Au]goustov, Augustus, Luke 2:1
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Beroai~ov, Berean, Acts 20:4

Galatiko>v, Galatian, Acts 16:6; 18:23
'Asia>rchv Asiarch, Acts 19:31

Au]goustov, Augustus, Luke 2:1

Beroai~ov, Berean, Acts 20:4

Galatiko>v, Galatian, Acts 16:6; 18:23

diaggellw, proclaim, preach, Luke 9:60; Acts 21:26

diakaqai>rw, cleanse thoroughly, Luke 3:17

Dio>skouroi, Castor and Pollux, Acts 28:11

e]a, let alone, Luke 4:34

ejkphda>w, Acts 14:14

under ejlai>wn, Luke 19:29; 21:37

Elami>thv, Elamite, Acts 2:9

'Ellhnisth>v, Hellenist, Acts 6:1; 9:29; 11:20

ejmfanh>v, manifest, Acts 10:40

'Epikou>riov, Epicurean, Acts 17:18

ejpirjrJi>ptw, to cast upon, Luke 19:35

eu+ge, well, well done, Luke 19:17

Eujraku>lwn, the wind Euraquilo, Acts 27:14

eujfrosu>nh, joy, Acts 2:28; 14:17

'Efe>siov, Ephesian, Acts 19:28, 34, 35; 21:29

hJmiqanh>v, half-dead, Luke 10:30

katadi>kh, condemnation, Acts 25:15

katefi>sthmi, make insurrection, Acts 18:12

klina>rion, couch, Acts 5:15

lampro>thv, brightness, Acts 26:13

lamprw~v, brilliantly, sumptuously, Luke 16:19

Liberti~nov, pertaining to a freedman, Acts 6:9.

Lukaonisti>, in the language of Lycaonia, Acts 14:11

pai~v(h), maid, Luke 8:51, 54

pantach~, everywhere, Acts 21:28

paraba>llw, arrive, Acts 20:15

paremba>llw, to cast up, Luke 19:43

peraite>rw, further, besides, Acts 19:39

pnikto>v, strangled, Acts 15:20, 29; 21:25

pnoh>, wind, breath, Acts 2:2; 17:25

proskli>nw, lean to, incline, Acts 5:36

prw>twv, first, Acts 11:26

Pu>qwn, Python, Acts 16:16

Sidw>niov, Sidonian, Acts 12:20

siteuto>v, fatted, Luke 15:23, 27, 30
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skwlhko>brwtov, eaten by worms, Acts 12:23
Sidw>niov, Sidonian, Acts 12:20

siteuto>v, fatted, Luke 15:23, 27, 30

skwlhko>brwtov, eaten by worms, Acts 12:23

Stwi`ko>v, stoic, Acts 18:18

sumparagi>nomai, to come together, Luke 23:48

sunalla>ssw, to reconcile, Acts 7:26

sunepiti>qhmi, attack jointly, Acts 24:9

Su>rov, Syrian, Luke 4:27

trieti>a, space of three years, Acts 20:31

fi>lh(hJ), female friend, Luke 15:9

Caldai~ov, Luke 7:4

NOTES
1.A full discussion of the classical usage would require an essay. The critical student is referred to the article bou>lesqai in Schmidt's Synonymik der Griechischen
Sprache, vol. 3, p. 602. See, also, the art, qe>lw, in Grimm's Clavis Nov. Test. His classification of meanings, however, needs careful revision.

2.See Homer, "Iliad," ix. 501; Sophocles "Oedipus Tyrannus," 621.

3.Floor, a[lwna, properly a circular space. Used also of the disk of the sun or moon, or of a halo, which is a transcript of the Greek word.

4.The tense is the aorist, denoting completed action at an indefinite past time, and so, strictly, forgave; but where any effect of the action expressed by the aorist
remains, we are justified in rendering it by a perfect; and so Rev.

5.It is uncertain whether this means four hundred and ninety times, or seventy-seven times. Those who maintain the latter, claim that the expression is derived from the
Septuagint, Genesis 4:24. Authorities, however, do not agree on the rendering of the Hebrew in that passage. Meyer says it cannot possibly mean anything else than
seventy-seven, while Bunsen renders seven times seventy, and Grotius septuagies et id ipsum septies, "seventy times and that seven times over." The point, however, is
unimportant, for, as Dr. Morison observes, "So far as the spirit of our Savior's answer is concerned, both enumerations are right."

6.Hebraistically, of gracious visitation. Comp. Luke 7:16; Hebrews 2:6.

7.In post-classical Greek, sometimes of reading aloud with comments. This may explain the parenthesis in Matthew 24:15.

8.Further examination has convinced me that this distinction is unfounded. See Prof. Ezra Abbot's "Critical Essays."

9.The Rev. is not open to the charge of Mr. Yonge (Expositor, 2nd Series, v., 318. of "construing through a brick wall." The rendering is quite "intelligible;" quite as
much so as Mr. Y.'s "cleanse the within by alms."

10.Not afantov aujtoi~v, became invisible to them, which would imply that his body remained, but invisibly; but ajp' aujtw~n, away from them, implying a real removal
(Beza, cited by Alford and Meyer).

11.Reasonings, doubtings, scruples, are more or less distinctly implied in every occurrence of the word in the New Testament. In Philippians 2:14disputings (Rev.) is,
as Meyer observes, unsuitable to the reference of murmurings to God, and means rather scrupulous considering or hesitations, indicating uncertainty in the
consciousness of duty. So in 1 Timothy 2:8 the A.V. doubting is better. Romans 14:1 is decisions of doubts (Rev., margin) or scruples. So Meyer, Godet, Lange, Beet,
Shedd, Hodge, Tholuck, Alford, De Wette.

12.Tischendorf (8th ed.), Westcott and Hort, and Rev. text read ajrxa>menoi, referring to the disciples. The old reading, ajrxa>menon, is explained as the impersonal
accusative neuter, referring to khrucqh~nai.

13.The construction is plainly the genitive absolute, ejrcome>nou Pe>trou, Peter passing by.

14.Where, however, the best texts read the simple verb ajporei~sqai, were perplexed, for diaporei~sqai, "were greatly perplexed."

15.The A.V. apparently assumes that ejn, in, stands for eijv, into, which is inadmissible. The preposition may be explained as combining the ideas of entrance into and
subsequent rest; and this seems to be the explanation adopted by the Rev. Alford's rendering, at their taking possession of the Gentiles, is condemned by the fact that
kata>scesiv does not mean taking possession, but holding possession, which is clearly the meaning in ver. 5, the only other New Testament passage where it occurs.
Meyer, in his anxiety to preserve the strict force of ejn, renders during the possession of the Gentiles, or while the Gentiles were in the state of possession, which,
though grammatically defensible, I cannot help thinking forced and unnatural. On the whole, it seems best to hold by the rendering of the Rev.

16.See Acts 8:3; 9:2; 22:3, 4; 26:9, 10.

17.It must be confessed that this statement, as thus amended, is obscure, and that the rendering would be greatly simplified by retaining the omitted words, as is done
by several high authorities, as Meyer, Alford, Hackett, Gloag, De Wette, though against strong MS evidence. They explain the omission in these MSS. by the fact that
no mention of fasting is made in ver. 3.

18.The Rev. Samuel Cox's application of the word to Christians, as making Christianity the daily business of their lives, is forced (Biblical Expositions, p. 341).
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19.This force of the verb is illustrated by Xenophon (Anabasis, 1., 5, 9). "For one who directed his attention to it (i.e., the numerous evidences of power furnished by a
great empire) might see (sunidei~n, in a comprehensive glance) that the king was powerful." So Plato (Laws, 904), speaking of God, says, "When he saw that our
actions had life," etc., going on to enumerate various details, "He, seeing all this (tau~ta pa>nta sunidw>n)." Compare, also, Acts 14:6.
no mention of fasting is made in ver. 3.

18.The Rev. Samuel Cox's application of the word to Christians, as making Christianity the daily business of their lives, is forced (Biblical Expositions, p. 341).

19.This force of the verb is illustrated by Xenophon (Anabasis, 1., 5, 9). "For one who directed his attention to it (i.e., the numerous evidences of power furnished by a
great empire) might see (sunidei~n, in a comprehensive glance) that the king was powerful." So Plato (Laws, 904), speaking of God, says, "When he saw that our
actions had life," etc., going on to enumerate various details, "He, seeing all this (tau~ta pa>nta sunidw>n)." Compare, also, Acts 14:6.

20.See the Homeric Hymn to Hermes, and Horace, Odes, B. i., Ode x.; Iliad, v., 390; xxiv., 24.

21.As, for instance, in the beautiful story of Baucis and Philemon, as related by Ovid (Metamorphoses, viii., 626-724).

22.Caria, the province adjoining Lydia on the south; Maeonia, the ancient name of Lydia.

23.For fuller descriptions, see Lewin, Life and Epistles of St. Paul; Davies, St. Paul in Greece; Smith, Dictionary of Greek and Roman Geography, Art., Athens.

24.For descriptions of the temple, see Conybeare and Howson; and Lewin, Life and Epistles of St. Paul; Farrar, Life and Work of St. Paul; and Wood Ephesus.

25.See Bp. Lighfoot's "Essays on Supernatural Religion," p. 297, and Euripides "Iphingenia in tauris," 87.

26.See Bishop Lightfoot's Commentary on Philippians, p. 93; and the Essay on the Christian Ministry, in the same volume, p. 179 sq.; also, Conybeare and Howson,
vol. i., ch. xiii.

27."Bernhardy very aptly remarks that the entrance of the word deisidaimoni>a marks a critical point in the history of the life of the Greek people. It marks the
wavering between skepticism and despondency. It leaves the conception of the object of religious reverence wavering between God and demon, and thus fearing
becomes the dominant notion. Hence the word carries more reproach than credit" (Zeschwitz, Profangracitat und Biblischer Sprachgeist).

28.Thus, though the priest is iJerau>v, the holy place is to, and the most holy place, tawn: iJero>n is never used in the Septuagint for the temple, except in I Chronicles
29:4; Ezekiel 45:19; and in both cases the temple is referred to in its outward aspect. In Ezekiel 27:6; 28:18ta is used of the heathen sanctuaries of Tyre. In the New
Testament iJero>v never implies moral excellence. Excepting in the neuter form, ton, the temple, it occurs but twice (1 Corinthians 9:13; 2 Timothy 3:15), and is never
used of a person. Semno>v is reverend; aJgno>v, pure, in the sense of chastity, freedom from a mixture of evil; and is applied once to God himself (1 John 3:3). %
Osiov is holy by sanction. Trench remarks the sharp distinction maintained by the Septuagint translators between it and a[giov; the two words being used to render two
different Hebrew words, and never interchanged. The Greek student will find an interesting discussion of this subject in Zeschwitz, Profangracitat und Biblischer
Sprachgeist.

29.As in John 10:32: "For which of these works are you for stoning me (liqa>zete)?" John 13:6: "Dost thou mean to wash (ni>pteiv) my feet?" Luke 1:59: "They were
for calling (ejka>loun) him Zacharias." Matthew 3:14: "John tried to prevent (diekw>luen)."

30.So the best texts, instead of pollw|, much.

31.See Scott's "Castle Dangerous," ch. 1.

Daniel Stanton

D&C 75:33

Birth: 28 May 1795, Manlius, Onondaga County, New York. Son of Amos Stanton and Elizabeth Wyman.

Death: 26 October 1872, Panaca, Lincoln County, Nevada.

Daniel Stanton, a veteran of the War of 1812, migrated to Ohio in 1819. He was baptized on 3 November 1830 in Kirtland by Parley P. Pratt. When he was ordained
a high priest by Oliver Cowdery he said "he had a long time since covenanted to do the will of God in all things, and also said that it was his desire to be sealed with the
Holy Spirit of promise."1

He served a mission with Seymour Brunson before settling his family in Jackson County, Missouri (see D&C 75:33). He presided over Branch Number Two in the
county before being called as a counselor to Bishop John Corrill. Religious persecution in the area forced him to flee to Clay County. Amid personal affliction he
volunteered to serve a mission and labored in Missouri, Illinois, and Indiana.

By 1838 Daniel had returned to Missouri, where he was appointed to serve on the Adam-ondi-Ahman high council. After assisting suffering Saints in the region, he fled
from Missouri to Quincy, Illinois. Ezra T. Benson recorded an incident involving Daniel in Quincy:

On Sunday the 19th of July, we [he and his wife] went to the meeting in the afternoon. During the meeting Sylvester B. Stoddard raised a quarrel over the communion
table with Daniel Stanton, the president of the branch. My wife inquired what I thought of that. I answered that I thought it did not alter the truth of the work. At the
close of the meeting we repaired to the Mississippi River and were baptized therein by Elder Daniel Stanton.2

Daniel served as the stake president in Quincy before moving to Lima, Illinois, where he again served on a high council.

He journeyed in the Mormon exodus from Illinois to the Salt Lake Valley. He was one of the earliest settlers in Springville, Utah. By 1860 he was in the small Utah
community of Fairfield, and by 1870 in Panea.3 He relocated in Panaca, Nevada, not long before his death in 1872 at the age of seventy-seven.

Notes

  1. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), p. 21.

  2. Autobiography of Ezra Taft Benson, Instructor 80 (March 1845): 102.
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  3. See the Utah federal census 1860, 1870.

Northrop Sweet
Deseret Book Co., 1983), p. 21.

  2. Autobiography of Ezra Taft Benson, Instructor 80 (March 1845): 102.

  3. See the Utah federal census 1860, 1870.

Northrop Sweet

D&C 33

Birth: 1802, New York.

A few days after Northrop Sweet's baptism in October 1830, the Prophet Joseph Smith received a revelation for him:

Behold, I say unto you, my servants Ezra [Thayre] and Northrop, open ye your ears and hearken to the voice of the Lord your God, whose word is quick and
powerful, sharper than a two-edged sword, to the dividing asunder of the joints and marrow, soul and spirit; and is a discerner of the thoughts and intents of the heart.

For verily, verily, I say unto you that ye are called to lift up your voices as with the sound of a trump, to declare my gospel unto a crooked and perverse generation.
(D&C 33:1-2.)

It appears that Northrop accepted the revelation and was faithful during the early New York era. He joined with the Saints in moving to Kirtland.

However, in 1831 Northrop apostatized and formed a religion called "The Pure Church of Christ" with Wycam Clark and four others. They claimed "they could carry
the whole world with them by preaching 'Mormon' principles. They had two or three meetings; but the society would never have been known in the world, had not a
few of us remembered the circumstances and told of it."1 The church was "composed of six members but that was the extent of the growth of this early schism."2
When the newly formed church failed to prosper, Northrop moved from Kirtland to Lake County, Ohio. He remained a resident of Ohio until about 1845, when he
moved to Batavia, Michigan. He was living with his son Hezekiah in Bethel, Michigan, in 1880 at the age of seventy-eight.

Notes

  1. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:114.

  2. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 11:4.

Nathan Eldon Tanner

Official Declaration-2

Birth: 9 May 1898, Salt Lake City, Salt Lake County, Utah. Son of Nathan William Tanner and Sarah Edna Brown.

Death: 27 November 1982, Salt Lake City, Salt Lake County, Utah.

Waiting to assist in the birth of N. Eldon Tanner, should that prove necessary, was his fourteen-year-old uncle, Hugh B. Brown, who recalled: "My first recollection of
Eldon was his birth cry, as I waited to help if needed. Ever since that time there has been a bond between us, as I instinctively recognized a child of promise."1

When Eldon was six weeks old he journeyed to Canada with his mother. En route his mother was robbed. "The robbers took everything valuable except the baby," she
reported.2 He grew to manhood in the small farming community of Aetna, Alberta. There he assisted his father with dry-farming wheat and oats and learned the
meaning and value of long days, hard work, and the proper use of time.

Schooling was always second to harvesting and other farm labors. Diligent with his studies, Eldon completed nine school grades in Aetna before moving with his family
to Cardston. While waiting to register for classes, he remembered, "I saw in the far corner of the room two girls talking. I asked my friend Ken Woolf who the beautiful
girl was. He said it was Sally Merrill (nickname Sara). I said, 'Someday I'm going to marry her.'"3

That revealing insight took time to come to fulfillment. During those years Eldon was employed as a principal of a three-room school, and as fate would have it Sara
was hired to be a teacher in the school. "That's where I fell in love with Sara and actually tried to get her to marry me." he remembered. After the courtship had
blossomed into marriage Sara wrote, "I have been so much more fortunate in my marriage than nearly anyone I know that I feel very thankful."4

Eldon provided for his bride by following his academic interest as a principal and teacher. One of his students, Heber Wolsey, said of him that he "ruined me for ever
settling for less than my best."5 Outside the classroom Eldon served his community as a health officer, a Scoutmaster, and for a time a constable. He further diversified
his professional career by opening a small general store. The complexity of operating the business increased as Eldon added a gas station, a butcher shop, and a farm
implement business. To spend the time necessary to make his business successful he left academia until he sold his interest in the business. He moved his young family to
Cardston in 1927 and became principal of Cardston High School.

In 1928 Eldon was called to the bishopric of the Cardston First Ward and in November 1933 ordained bishop. As his Church responsibilities increased, so did his
desire to give greater service to the community. The beginning of his political career was in 1933 as an elected member of the Cardston City Council. Later he was
named a delegate to the 1935 provincial election. He won a landslide victory, with twenty-two of the twenty-five precincts supporting him.

Once elected, he was invited by the Social Credit Party to be the speaker of the Alberta Legislature. On the opening day of the legislative session he borrowed a chair
and a "gown" to officiate in the prestigious position. After the second session of the legislature he was invited to join the executive council as minister of lands and mines,
and later to head both the Department of Lands and Forests and the Department of Mines and Minerals. In accepting these cabinet positions N. Eldon Tanner became
the first Latter-day Saint in the British Commonwealth to become a cabinet member.

As such, he is credited with developing a system of leasing oil lands that benefitted the oil companies but also the province of Alberta. The incentives he organized led
to Alberta being recognized as the fastest-growing oil producer in the world. His leadership caused one journalist to quip, "In Alberta, the government, for all practical
purposes involving oil, is Tanner."6

After ten years of valuable service in the cabinet, Eldon resigned. He had been elected to represent Cardston four times and had served in the Alberta government for
 Copyright (c) 2005-2009, Infobase Media Corp.
nearly seventeen years. Returning to the private sector in 1952, he became president of Merrill Petroleums, a merged company of three oil firms inPage    271
                                                                                                                                                   Calgary. Two/ 536
                                                                                                                                                                 years
later he was named executive vice president of Trans-Canada Pipelines Company. His main responsibility with this company was to resolve the economic and political
issues involved in constructing a pipeline extending twenty-three hundred miles. For moving the pipeline forward he was recognized by the Journal of Trade and
to Alberta being recognized as the fastest-growing oil producer in the world. His leadership caused one journalist to quip, "In Alberta, the government, for all practical
purposes involving oil, is Tanner."6

After ten years of valuable service in the cabinet, Eldon resigned. He had been elected to represent Cardston four times and had served in the Alberta government for
nearly seventeen years. Returning to the private sector in 1952, he became president of Merrill Petroleums, a merged company of three oil firms in Calgary. Two years
later he was named executive vice president of Trans-Canada Pipelines Company. His main responsibility with this company was to resolve the economic and political
issues involved in constructing a pipeline extending twenty-three hundred miles. For moving the pipeline forward he was recognized by the Journal of Trade and
Commerce in western Canada as the man of the year. Soon after its completion he resigned from Trans-Canada Pipelines with hopes of retiring on his three-hundred-
acre ranch on the outskirts of Calgary.

In 1953 Eldon was called as president of the Calgary Stake. The stake had twenty-four hundred members and covered 21,600 square miles. Eldon's motto as
president was "one person, one job."7

In 1960 a visit with his uncle Hugh B. Brown revealed that President David O. McKay wanted to see him. The next day, at age sixty-two Eldon was called as an
Assistant to the Council of the Twelve Apostles. Two years later he became a member of the Council. And on 3 October 1963, one year after his call to the Twelve,
he became Second Counselor in the First Presidency of the Church. "I feel that I have been in a state of shock all day," wrote Eldon that evening.8

This was the beginning of long service in the First Presidency as he served as Counselor to four Presidents: David O. McKay, Joseph Fielding Smith, Harold B. Lee,
and Spencer W. Kimball. He wrote, "I have not words to express my deep love for the Lord and my gratitude to him for his many blessings unto me and mine, and I
sincerely pray for his continued guidance and strength, as I try to serve him."9 President Kimball described Eldon Tanner: "As approachable as a child, as wise as a
father, and as loving as a gentle brother. Certainly Nathan Eldon Tanner is a man to match our mountains: tall, rugged, unyielding, immeasurable."10

During his years as Counselor he saw great expansion in Church membership, a rapid increase in meetinghouse and temple building, and the construction of the new
Church Office Building. His leadership was central in the rejuvenating of the business district adjoining Temple Square in Salt Lake City. In the late 1970s a
deteriorating health condition diagnosed as Parkinson's disease necessitated curtailing his rigorous and demanding schedule. N. Eldon Tanner died on 27 November
1982 at his home in Salt Lake City at the age of eighty-four.

At his death the First Presidency issued the following statement: "With the passing of President N. Eldon Tanner the entire Church feels a tremendous loss. His
unflinching testimony of God the Eternal Father and of the Risen Lord Jesus Christ has been a strength to millions over the earth."11

Notes

  1. Hugh B. Brown, "President N. Eldon Tanner, a Man of Integrity," Ensign 2 (November 1972), pp. 13-14.

  2. As quoted in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 10.

  3. G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 21.

  4. As quoted in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 25.

  5. Heber Wolsey, "Memorandum to G. Homer Durham," March 1981, as cited in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City:
Deseret Book Co.), 1982, p. 31.

  6. Colliers, 9 August 1952, pp. 68-69, as cited in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 86.

  7. G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 171.

  8. N. Eldon Tanner diary, as cited in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 198.

  9. N. Eldon Tanner, Seek Ye First the Kingdom of God (Salt Lake City: Deseret Book Co., 1973), p. 291.

  10. Deseret News, 30 March 1978.

  11. "President N. Eldon Tanner Dies," Ensign 13 (January 1983), p. 9.

John Taylor

D&C 118:6; 124:129; 135; 138:53

Birth: 1 November 1808, Milnthorpe, Westmoreland County, England. Son of James Taylor and Agnes Taylor.

Death: 25 July 1887, Kaysville, Davis County, Utah.

John Taylor was reared in the English countryside and attended a common school near his father's farm in Hale, Westmoreland, England. At age fourteen he became
apprenticed to a cooper in Liverpool, later taking up the turner's trade in Penrith, Cumberland.

His quest for religious truth began in his youth, when "he saw, in vision, an angel holding a trumpet to his mouth, sounding a message to the nations. The import of this
vision he did not understand until later in life," but it resulted in a quest for greater truth. Perceiving "more spiritual light" in the Methodist dogma, when about sixteen he
left the Church of England. A year or so later he was recognized as a Methodist exhorter or local preacher, a distinction he continued when he migrated to Canada.1

His unusual perceptions of the Methodist faith led to his dismissal as an exhorter and to the formation of Bible study classes. Meantime Elder Parley P. Pratt, an
Apostle, had come to Toronto. Having begun to investigate Elder Pratt's teachings, John said: "If I find his religion true, I shall accept it, no matter what the
consequences may be; and if false, then I shall expose it." He carefully compared Elder Pratt's teachings with the scriptures: "I made a regular business of it for three
weeks, and followed Brother Parley from place to place." On 9 May 1836 John Taylor was baptized by Elder Pratt. Much later in life, he said, "I have never doubted
any principle of Mormonism since."2

His testimony for the work was evident in his ordinations as an elder and as a high priest, and in the fall of 1837 notification of his call to the Quorum of the Twelve
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page
Apostles (see D&C 118:6). Of the apostolic appointment he commented, "I felt my own weakness and littleness; but I felt determined, the Lord being           my272    / 536
                                                                                                                                                                 helper, to
endeavor to magnfy it."3
weeks, and followed Brother Parley from place to place." On 9 May 1836 John Taylor was baptized by Elder Pratt. Much later in life, he said, "I have never doubted
any principle of Mormonism since."2

His testimony for the work was evident in his ordinations as an elder and as a high priest, and in the fall of 1837 notification of his call to the Quorum of the Twelve
Apostles (see D&C 118:6). Of the apostolic appointment he commented, "I felt my own weakness and littleness; but I felt determined, the Lord being my helper, to
endeavor to magnfy it."3

Undaunted by poverty, John crossed the ocean to Britain, where he was instrumental in opening the mission in Ireland, in assisting migrating Saints to Nauvoo, and in
baptizing literally hundreds. Returning to Nauvoo he became prominent in civic affairs, being elected to the Nauvoo City Council and being named a regent of the
Nauvoo University and judge advocate with the rank of colonel in the Nauvoo Legion. He was also associate editor of the Times and Seasons and proprietor of the
Nauvoo Neighbor.

As regards the Nauvoo era, John Taylor is most remembered as one who was with the Prophet Joseph Smith and his brother Hyrum in the Carthage Jail on 27 June
1844 (see D&C 135). In the afternoon in the loathsome jail he sang "A Poor Wayfaring Man of Grief." At 5:15 p.m. a scene of terror filled the room. While his
beloved Prophet and Hyrum Smith were murdered, John Taylor was severely wounded with four bullets penetrating his body and a fifth that would have hit his heart if
it had not struck the watch in his vest pocket. "I felt," said Elder Taylor, "a dull, lonely, sickening sensation at the news [that the Prophet was dead]. Oh, how lonely
was that feeling! How cold, barren and desolate!"4

John was taken to the Hamilton Hotel, but it was not until the following day that his wounds could be dressed.

Although he was a victim of religious bigotry, his faithful obedience did not end. He followed the leadership of the Twelve from Nauvoo to Iowa Territory, willingly
leaving behind his property worth ten thousand dollars with little hope of recompense. With the same resoluteness he served another mission to the British Isles. He
gathered many of the English Saints with him in the valley of the Great Salt Lake before accepting another mission assignment to France.

In Paris he dramatically conflicted with impudent Protestant ministers. Undaunted, he continued to spread the gospel by making arrangements for the translation of the
Book of Mormon into French and by publishing a monthly periodical, Etoile du Deseret, and the book The Government of God. Determined to share the gospel with
others in the European continent, he traveled to Germany, where he supervised the translation of the Book of Mormon into German. In Hamburg he published a
monthly periodical, Zion's Panier.

After an absence of three years he returned to the United States and was again called on a mission. This time he presided in the eastern states, where he supervised
immigration and published the newspaper The Mormon. In the first edition of the paper he wrote, "We are Mormon, inside and outside; at home or abroad, in public
and private-everywhere." His defense of the religious beliefs of the Church was noted by Brigham Young: "I can say, as to its editorials, that it is one of the strongest
papers ever published."5

In May 1857 John Taylor left his positions in the East and returned to the Salt Lake Valley to prepare for the Utah War. He said: "If the earthquake bellows, the
lightnings flash, the thunders roll and the powers of darkness are let loose, and the spirit of evil is permitted to rage and an evil influence is brought to bear on the Saints,
and my life with theirs, is put to the test-let it come."6

As the threat of war abated, John actively served in the development of the pioneer settlements. From 1857 to 1876 he served in the territorial legislature, the first five
sessions as speaker of the House of Representatives. From 1868 to 1870 he was the probate judge of Utah County, and in 1877 he served as superintendent of
district schools.

His civic service ended at the death of President Brigham Young. As leader of the Latter-day Saints, his energy focused on building the kingdom. With increased zeal
he pushed forward the work on the temples. Regular priesthood meetings and conferences began to be held in all the stakes of Zion. At a jubilee conference in April
1880 President Taylor said: "It occurred to me, that we ought to do something, as they did in former times, to relieve those that are oppressed with debt, to assist those
that are needy, to break off the yoke of those that may feel themselves crowded upon, and to make it a time of general rejoicing."7

The rejoicing ended with the passage of the Edmunds Bill outlawing plural marriage. President Taylor warned the Saints that the storm was coming and that it would
break in its fury upon them: "Let us treat it the same as we did this morning in coming through the snow-storm-put up our coat collars and wait till the storm subsides.
After the storm comes sunshine. While the storm lasts it is useless to reason with the world; when it subsides we can talk to them."8

In February 1885 he preached his last public sermon: "You will see trouble! trouble! TROUBLE enough in these United States. And as I have said before, I say today-
I tell you in the name of God, WOE! to them that fight against Zion, for God will fight against them!"9 That night he went into self-imposed exile to escape the ruthless
persecution aimed at him by unrelenting and hate-blinded enemies of the Church.

He wrote from exile: "We are engaged in a great work, and laying the foundation thereof-a work that has been spoken of by all the holy prophets since the world was.
I pray God the Eternal Father that when we have all finished our probation here, we may be presented to the Lord without spot or blemish, as pure and honorable
representatives of the Church and kingdom of God."10

At the home of Thomas F. Rouche of Kaysville about 7:55 p.m. on 25 July 1887 at the age of seventy-eight, President Taylor died. Engraved on a silver plate on his
coffin are the words: "Holiness to the Lord. Rest in Peace."

Notes

  1. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 26, 28.

  2. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 38.

  3. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 47, 48.

  4. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 134-35, 140.

  5. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 249, 271.

  6. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 273.

  7. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 333.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 273 / 536
  8. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 360.
  6. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 273.

  7. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 333.

  8. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 360.

  9. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 383-84.

  10. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 394, 398.

Ezra Thayre

D&C 33; 52:22; 54:1 Introduction; 56:5, 8-9; 75:31

Birth: 14 October 1791, Randolph, Windsor County, Vermont. Son of Ezra Thayer and Charlotte French.

Ezra Thayre (or Thayer), a bridge, dam, and mill builder in the Palmyra, New York, area, wrote of his conversion to the Book of Mormon through the preaching of
Hyrum Smith:

When Hyrum began to speak, every word touched me to the inmost soul. I thought every word was pointed to me. The tears rolled down my cheeks. When Hyrum
got through, he picked up a book and said, "Here is the book of Mormon." I said, "Let me see it." I then opened the book, and I received a shock with such exquisite
joy that no pen can write and no tongue can express. I shut the book and said, "What is the price of it?" "Fourteen shillings," was the reply. I said, "I'll take the book." I
opened it again, and I felt a double portion of the Spirit, that I did not know whether I was in the world or not. I felt as though I was truly in heaven.1

Ezra was baptized in October 1830 by Parley P. Pratt. After his baptism he experienced opposition from friends and family, but the appearance of an angel and other
signs from heaven convinced him of the correctness of his religious choice.2

A few days after Ezra's baptism the Prophet Joseph Smith received a revelation directing him and Northrop Sweet to serve a mission (see D&C 33:1-2). Ezra
accepted this directive as a revelation from God. En route from New York to Ohio he preached at several houses and baptized many into the Church.

Ezra was present at the fourth general conference of the Church, held in Kirtland, where he was ordained a high priest. Four days later, on 7 June 1831, the Prophet
received a revelation calling Ezra to serve a mission with Thomas B. Marsh (see D&C 52:22). He failed to serve this mission. The reason for this failure seems to have
been his role in the controversy over Leman Copley's consecrating his farm for an inheritance of the Saints and later breaking that agreement. An exact determination of
Ezra's transgressions is difficult; however, "it is evident that selfishness and rebellion" were the root of his problems.3 The Lord revealed:

My servant Ezra Thayre must repent of his pride, and of his selfishness, and obey the former commandment which I have given him concerning the place upon which he
lives.

And if he will do this, as there shall be no divisions made upon the land, he shall be appointed still to go to the land of Missouri;

Otherwise he shall receive the money which he has paid, and shall leave the place, and shall be cut off out of my church, saith the Lord God of hosts. (D&C 56:5, 8-
10.)

Apparently Ezra repented, for on 25 January 1832 he was again appointed to serve a mission with Thomas B. Marsh (see D&C 75:31). He was faithful to this charge.
One year later he was appointed to negotiate the purchase of land in Kirtland for the Church, including 103 acres of the Peter French Farm. On this land the Kirtland
Temple was built.

Ezra is most remembered for bringing the first case before a high council, in Kirtland. He preferred charges against Elder Curtis Hodges Sr. on 19 February 1834,
claiming that Hodges erred in spirit and erred in loud speaking and unclear articulation. Viewing Brother Hodges's behavior as "unbecoming in an Elder in this Church,"
he requested a hearing before the council. Elder Hodges pleaded not guilty to the charges. Reputable elders substantiated Ezra's complaint. "Brother Story testified that
Elder Hodges talked so loud at a prayer meeting that the neighbors came out to see if some one was hurt." The decision of the council was that Hodges was guilty.4

Following the decision Ezra volunteered to march with Zion's Camp. On 16 May 1834 as the camp approached Dayton, Ohio, the Prophet "felt much depressed in
spirit" and told his traveling companions "there had been a great deal of bloodshed in that place" at some time. Soon Ezra, George A. Smith, and others who were
riding with the Prophet arrived at a sixty-feet-high mound that contained human bones.5 On 29 May 1834, when the horses became ill and some died because of the
moldy corn they had eaten, Ezra concocted a home remedy he called his "18x24" formula. Most of the animals recovered after taking it.6 When the camp arrived at
Fishing River on 22 June 1834, Ezra was attacked with the cholera. Lucy Mack Smith explained his process of recovery: "He went to the river and commenced
dipping himself, and finding that it helped him, he continued until he was quite restored."7

Ezra's Church membership was suspended in May 1835 for impropriety, based on a complaint signed by Oliver Granger.8 In September that year the Prophet Joseph
Smith wrote of his love for Ezra: "This day my soul has desired the salvation of Brother Ezra Thayer."9

Apparently the complaint was settled. Ezra moved to Missouri and resided in Adam-ondi-Ahman, where he served on the high council. After the Saints were expelled
from Missouri, Ezra moved to Rochester, New York. On 9 July 1840 Heber C. Kimball wrote to the Prophet about staying one night with Ezra in Rochester, "He was
glad to see me, and inquired much about you and the rest of the brethren: he seemed to be firm in the faith of the gospel and has much love for his brethren."10
Jonathan Crosby had a differing opinion of Ezra's faithfulness. He had found him in Rochester also, and said, "He treated us well, but was dead spiritually."11

After the Martyrdom Ezra refused to follow the leadership of the Quorum of the Twelve. He was living in Michigan in 1860 and was a high priest in the Reorganized
Church of Jesus Christ of Latter Day Saints.12

Notes

  1. Saints' Herald, July 1862, as cited in Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City: Deseret Book Co., 1985), pp. 47-48.

  2. See Ezra Thayre autobiography, as cited in Davis Bitton, Guide to Mormon Diaries and Autobiographies, 1977.

 Copyright
  3. Joseph(c) 2005-2009,
            Smith,         Infobase
                   History of       Media
                              The Church ofCorp.                                                                                               Page
                                           Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ    274 / 536
                                                                                                                                                     of Latter-day
Saints, 1932-51), 1:180.
  1. Saints' Herald, July 1862, as cited in Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City: Deseret Book Co., 1985), pp. 47-48.

  2. See Ezra Thayre autobiography, as cited in Davis Bitton, Guide to Mormon Diaries and Autobiographies, 1977.

  3. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 1:180.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:33-34.

  5. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:66.

  6. See James L. Bradley, Zion's Camp 1834: Prelude to the Civil War (Logan, Utah: James L. Bradley, 1990), p. 98.

  7. Lucy Mack Smith, History of Joseph Smith by His Mother, ed. Preston Nibley (Salt Lake City: Bookcraft, 1954), p. 229.

  8. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 2:221.

  9. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:281.

  10. Times and Seasons (1 April 1845): 6:861.

  11. Jonathan Crosby autobiography, Utah State Historical Society, Salt Lake City, Utah, pp. 23-24.

  12. See Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center,
Brigham Young University, 1993), 5:777.

Robert Blashel Thompson

D&C 124:12-14

Birth: 1 October 1811, Great Driffield, Yorkshire, England.

Death: 27 August 1841, Nauvoo, Hancock County, Illinois.

Robert Thompson received his education and developed an interest in religion in Dunnington, Yorkshire, England. He joined the Methodists and was a preacher for
some years before immigrating to Upper Canada in 1834. It was the preaching of Parley P. Pratt that led Robert to become a member of the Church in May 1836.

Anxious to join with the Saints, he journeyed to Kirtland in May 1837, but within the year he had returned to Upper Canada to serve a mission. After baptizing many
Canadians he once again attempted to settle in Kirtland, but the persecution against the Saints had increased, so Robert joined his brother-in-law Hyrum Smith and
journeyed to Far West, Missouri. Escalating persecution led to open confrontation in Missouri. Robert fought in the Battle of Crooked River in defense of the Saints;
consequently his enemies swore they would kill him. He suffered from exposure and lack of food as he attempted to avoid their clutches.

He temporarily settled in Quincy, Illinois, and was employed as a writer for the Argus newspaper and as a courthouse clerk. When he moved to Nauvoo he served as
a scribe for the Prophet and also gathered libelous reports and publications against the Church at the Prophet's request. He was appointed general Church clerk,
colonel and aide-de-camp of the Nauvoo Legion, Nauvoo city treasurer, and a regent of the University of Nauvoo.

On 19 January 1841 Robert was called by the Lord to assist the Prophet in writing a proclamation to the kings, presidents, and governors of the earth. "Let my servant
Robert B. Thompson help you to write this proclamation, for I am well pleased with him" (D&C 124:12). 1 In the revelation the Lord promised: "I will bless him with a
multiplicity of blessings; let him be faithful and true in all things from henceforth, and he shall be great in mine eyes; but let him remember that his stewardship will I
require at his hands" (D&C 124:13-14).

From May to August 1841 he worked with Don Carlos Smith as an associate editor of the Times and Seasons. On 16 August 1841 he was seized with the same
disease that had caused the death of Don Carlos the week before. "The attachment between them was so strong, it seemed as though they could not long be
separated." Robert died on 27 August 1841 at his residence in Nauvoo at the age of twenty-nine. The Prophet said that he died "in full hope of a glorious
resurrection."2

The Times and Seasons gave notice of his death: "With feelings, too pungent to be expressed, we have to record the death of our esteemed and much beloved
BROTHER ROBERT BLATSELL THOMPSON." It editorialized:

For the last five or six years he has been a faithful and an efficient Elder of this church; laboring incesantly for the cause of truth. He departs this life in the triumphs of
faith, bearing testimony, in his dying moments of the truth of the fullness of the gospel of Jesus Christ, and of the faith of the new and everlasting covenant; rejoicing
greatly, that his time had come, when he too could go, and be at rest in the paradise of God.3

Years later his widow recalled: "This indeed was a time of sorrow, but I can never forget the tender sympathy and brotherly kindness [Joseph Smith] ever showed
toward me and my fatherless child. When riding with him and his wife Emma in their carriage I have known him to alight and gather prairie flowers for my little girl."4

Notes

  1. Robert's premature death precluded his assistance with this project.

  2. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 4:411-12.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                               Page 275 / 536
  3. Times and Seasons 2 (1 September 1841): 519.

  4. Mercy Thompson, "Recollections," Juvenile Instructor 27 (1 July 1892): 399.
  1. Robert's premature death precluded his assistance with this project.

  2. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 4:411-12.

  3. Times and Seasons 2 (1 September 1841): 519.

  4. Mercy Thompson, "Recollections," Juvenile Instructor 27 (1 July 1892): 399.

Joseph H. Wakefield

D&C 50:37; 52:35

Birth: About 1792.

Joseph Wakefield, a known resident and property owner in Watertown, New York, was baptized either in or before 1831. He moved from the East to Kirtland, Ohio,
where through the Prophet Joseph Smith the Lord appointed him to preach with Parley P. Pratt in the Western Reserve (see D&C 50:37). Elder Pratt recorded a few
of their missionary experiences:

In obedience Joseph Wakefield and myself visited the several branches of the Church, rebuking the wrong spirits which had crept in among them, setting in order things
that were wanting; ordaining Elders and other officers; baptizing such as believed and repented of their sins. On some occasions we assembled fifty or sixty little
children in one circle, in the midst of the assembly of the saints, and laid our hands upon them all, and prayed for them, and blessed them in the name of Jesus.1

After the mission Joseph was ordained a high priest on 3 June 1831 by Lyman Wight. Four days later the Prophet received another revelation appointing him to preach
with Solomon Humphrey in the East (see D&C 52:35). They preached in St. Lawrence County, New York, where Joseph baptized George A. Smith, a future
Apostle, "in the presence of [his] father and mother, and many of [his] neighbors," in September 1832.2

After completing this mission Joseph Wakefield returned to Kirtland, where subsequently he joined with dissident Mormons. George A. Smith reported that after his
apostasy Joseph "announced to the astonished world the fact that, while he was a guest in the house of Joseph Smith, he had absolutely seen the Prophet come down
from the room where he was engaged in translating the word of God, and actually go to playing with the children! This convinced him that the Prophet was not a man of
God, and that the work was false, which, to me and hundreds of others, he had testified that he knew came from God."3

This apostate, of whom the Lord had said in 1831, "Joseph Wakefield, in whom I am well pleased," by 1834 was attempting to defame Joseph Smith and prove the
Book of Mormon was written by Solomon Spaulding. He was duly excommunicated. George A. Smith said his attacks on the Church led to mobocracy: "He
afterwards headed a mob meeting, and took the lead in bringing about a persecution against the Saints in Kirtland and the regions round about."4

Notes

  1. Parley P. Pratt, Autobiography of Parley P. Pratt, Parley P. Pratt Jr., ed. (Salt Lake City: Deseret Book Co., 1985), p. 51.

  2. George A. Smith, "Auto-Biography of George Albert Smith," Millennial Star 27 (15 July 1865): 438.

  3. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:112.

  4. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:112.

Micah Baldwin Welton

D&C 75:36

Birth: 13 August 1792, Watertown, Litchfield County, Connecticut.1 Son of Eliakim Welton and Loly Barnes.

Death: 9 August 1861, Knox County, Illinois.

The lure of the Ohio frontier in 1820 led Micah Welton to abandon his interest in medicine in favor of becoming a millwright and a farmer.2 His belief in God during the
early Ohio years was recorded by his biographer: "He was a firm believer in God and a great bible student. If anyone asked him a question he could quote the bible
chapter and verse."3

Micah was baptized on 23 June 1831 at Northampton, Ohio, by John Smith. He was ordained a priest, then an elder, and then called by revelation to labor as a
missionary in eastern Ohio with Eden Smith (see D&C 75:36). They began their mission from Northampton on 10 December 1831 and preached in several small
communities before returning to Northampton nine days later. They started again on a mission but had returned to Northampton a second time on 4 February 1832.4

In May 1833 a council held in Norton Township, Ohio, considered the standing of "Baldwin Welton" and other elders. The decision of the council was that "their
ordinations were illegal, and that the churches should not receive them in their several offices."5 It is assumed that "Baldwin Welton" is Micah Baldwin Welton. The
legality of his missionary license was established on 31 March 1836, five days after he attended the Kirtland temple dedication.6 Later that year he was residing in Clay
County, Missouri.

As persecution raged against the Saints in Missouri, Micah moved his family to Pike County, Illinois. He was ordained a seventy in 1839 at Quincy, Illinois, and was a
member of the Third Quorum of Seventy in Nauvoo. He was a property owner in Nauvoo from 1839 to 1844 and faithfully lived the gospel, being appointed to serve
a mission in Kentucky in 1844 and laboring as a carpenter on the Nauvoo Temple.

After 1846, however, Church records do not mention Micah Welton. He did not migrate to Iowa Territory or to the Rockies with the Saints. He died in August 1861
at Knox County, Illinois, at the age of sixty-eight.

Notes

 1. Handwritten
Copyright       entries in Sarah
          (c) 2005-2009,         Elizabeth
                           Infobase  MediaWelton
                                           Corp. family Bible, in author's possession.                                                             Page 276 / 536
  2. "History of Appanoose County," p. 554, in author's possession; see also the Ohio federal census 1820.
Notes

  1. Handwritten entries in Sarah Elizabeth Welton family Bible, in author's possession.

  2. "History of Appanoose County," p. 554, in author's possession; see also the Ohio federal census 1820.

  3. Nina K. Wolff, "Micah Baldwin Welton" (no publisher, no date), p. 1, in author's possession.

  4. Journal of Eden Smith, typescript, p. 1, Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah.

  5. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 1:343.

  6. Nina K. Wolff, "Micah Baldwin Welton" (no publisher, no date), p. 1, in author's possession.

Harvey G. Whitlock

D&C 52:25

Birth: 1809, Massachusetts.

On 3 June 1831, at the fourth general conference, Harvey Whitlock was ordained a high priest by Joseph Smith. Levi Hancock wrote:

Joseph put his hands on Harvey Whitlock and ordained him to the high priesthood. He turned as black as Lyman [Wight] was white. His fingers were set like claws.
He went around the room and showed his hands and tried to speak; his eyes were in the shape of oval O's. Hyrum Smith said, "Joseph, that is not of God." Joseph
bowed his head, and in a short time got up and commanded Satan to leave Harvey, laying his hands upon his head at the same time.

Harvey Whitlock [said] when Hyrum Smith said it was not God, he disdained him in his heart and when the Devil was cast out he was convinced it was Satan that was
in him.1

From this time forward Harvey preached the good news of the gospel. He labored with David Whitmer in Illinois, Indiana, Michigan, Ohio, and Missouri (see D&C
52:25). He attended several conferences in Missouri from 1831 to 1833. At the conference in August 1831 he "made remarks upon the second coming of Christ."2 At
the conference on 24 August 1832 he proposed four questions:

1st. Can a man in the Church of Christ walk by faith without law?

2nd. Was the law given to bring men to faith?

3rd. Was the law added because of transgression?

4th. Was the law given because it was asked for?3

He was expelled from Jackson County in 1833 by mobbers.

Harvey lost his fellowship among the Saints in 1835. He wrote to the Prophet Joseph Smith on 28 September that year: "I have fallen from that princely station
whereunto our God has called me. I have sunk myself in crimes of the deepest dye." He declared himself to be "a poor, wretched, bewildered, way-wanderer to
eternity."

In Joseph's response on 16 November 1835 he wrote:

I have received your letter and I have read it twice, and it gave me sensations that are better imagined than described, let it suffice that I say that the very flood gates of
my heart were broken up-I could not refrain from weeping. I thank God that it has entered into your heart to try to return to the Lord, and to this people, if it so be that
He will have mercy upon you. I have inquired of the Lord concerning your case; these words came to me [If you repent and remain faithful you will] be counted worthy
to stand among princes, and shall yet be made a polished shaft in my quiver for bringing down the strongholds of wickedness.4

Harvey returned to Kirtland, and on 30 January 1836 the First Presidency authorized his rebaptism and his ordination to the office of a high priest.5 In 1838 he forsook
the Church during the Missouri difficulties.

In 1840 he was residing in Cedar County, Iowa. By 1850 he had moved to the Rockies and was living among the Saints in Utah County, where he had a household of
ten and had accumulated a real wealth (land) worth one hundred dollars as the result of his practice as a doctor.6 In 1851 he was arrested as an accessory to theft.
Thereafter he denied the faith but, typical of his previous actions, was again rebaptized about 1858.7

By 1864 Harvey had moved to Northern California. He joined the Reorganized Church of Jesus Christ of Latter Day Saints. In 1866 he was appointed to serve a
mission for the RLDS church.8

Notes

  1. Autobiography of Levi Ward Hancock, typescript, pp. 33-34, Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah.

  2. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), pp. 13-14.

  3. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), 53.

  4. Joseph(c)
 Copyright  Smith, History of
               2005-2009,     The Church
                           Infobase MediaofCorp.
                                           Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:314-15.
                                                                                                                                               Page 277 / 536

  5. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
  3. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), 53.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:314-15.

  5. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 2:388.

  6. See the Utah federal census 1850.

  7. See Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City: Deseret Book Co., 1985), p. 81.

  8. Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center, Brigham
Young University, 1993), 6:223.

David Whitmer

D&C 14; 17-18; 30:1; 52:25

Birth: 7 January 1805, a small trading post near Harrisburgh, Dauphin County, Pennsylvania. Son of Peter Whitmer Sr. and Mary Musselman.

Death: 25 January 1888, Richmond, Ray County, Missouri.

During his infancy David Whitmer's family moved to a wooded farmland adjoining Seneca Lake in western New York. There David grew to manhood. At age twenty
he was elected sergeant in a newly organized militia company, the "Seneca Grenadiers," his first public position of trust.1

In 1828 he heard rumors of a "gold Bible." Written letters from the young schoolmaster Oliver Cowdery confirmed these rumors. David first met Joseph Smith when he
conveyed the Prophet and his wife, Emma, and Oliver Cowdery by team and wagon from Pennsylvania to the Whitmer home in Fayette. David readily accepted
Joseph's prophetic calling and was privileged to be one of the Three Witnesses to see the plates and behold "a dazzlingly brilliant light that surpassed in brightness even
the sun at noonday and a personage clothed in white and near him a table containing" the ancient artifacts.2

Sure of his testimony of the Book of Mormon, David was one of the first baptized in this dispensation. He is numbered among the six original members of the Church
and was ordained an elder the day the Church was organized. After his marriage to Julia Ann Jolly on 9 January 1831, he moved with his young bride to Ohio and then
to the frontier of Missouri to be with the Saints of God. In Missouri, mobs terrorized the Whitmer settlement, burning homes and brutally whipping men. Despite
David's attempt to organize a resistance, mobbers forced the Saints from their homes across the river to the swamplands of Clay County.

On 3 July 1834 he was appointed president of the Clay County high council, and on 7 July President of the Church in Missouri. His leadership over the exiled refugees
from Jackson County was laudatory. His diligence in service was recognized. But after becoming general agent for the Church's Literary Firm in September 1835, and
attending the Kirtland Temple dedication in March 1836, he succumbed to smoldering apostate sentiments in Kirtland.

In 1837 he associated with a small but influential group of Kirtland Saints who rebelled against the Prophet's leadership. He later declared that under Joseph Smith's
leadership the Church had "abandoned the primitive faith" and "drifted into error and spiritual blindness" by developing "an obsession with earthly power and station."3
For these reasons, for violating the Word of Wisdom, and for possessing the same spirit as the dissenters he was excommunicated on 13 April 1838 in Far West.

Feeling betrayed by the verdict, David turned for support to his extended family. The Whitmers left the Church and David settled in Richmond, Ray County, Missouri.
He remained aloof from the Saints for the next fifty years.

He avoided any religious society until being persuaded by William McLellin in 1846-47 to join his reorganized church. David soon confessed his association with
McLellin was emotionally based, not divinely directed.4

After the brush with religiosity he confined himself to community and business ventures for the next two decades. He was elected to the city council of Richmond
several times and filled the unexpired term of mayor from 1867 to 1868. In the Ray County atlas of 1877 David was featured as one of twenty influential individuals in
the county.

For nearly a quarter of a century he operated the "Livery and Feed Stable" of "D. Whitmer & Son" or "Whitmer & Co." of Richmond. His advertisements promised,
"Customers may rely on promptness, good turnouts, safe horses, and moderate charges." The Richmond Conservator reported that "the forty six years of private
citizenship on the part of David Whitmer, in Richmond, [was] without stain or blemish. If a life of probity, of unobtrusive benevolence and well doing for well nigh a half
century, marks a man as a good citizen, then David Whitmer should enjoy the confidence and esteem of his fellow men."5

In the 1870s at the insistence of his family he organized the Church of Christ, whose congregation consisted of his extended family and a handful of friends. In 1887 at
the age of eighty-two he wrote and published a seventy-five-page pamphlet titled "An Address to all Believers in Christ." It is poorly organized and sentimental but
does express his religious views and his rejection of Mormonism as defined by Brigham Young.

During his years in a non-Mormon society David tenaciously held to his testimony of the Book of Mormon. He was widely known as "the last surviving witness" and
was interviewed far more extensively than the other witnesses. He said that thousands came to inquire, and over fifty of these conversations are reported in reasonable
detail in contemporary diaries, letters, and newspapers.

Just before his death David called his family and a few friends to his bedside. Turning to his attending physician, he said, "Dr. Buchanan, I want you to say whether or
not I am in my right mind, before I give my dying testimony." The doctor answered, "Yes, you are in your right mind." David then bore testimony: "I want to say to you
all, the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony on my death-bed."6

David died on 25 January 1888 in Richmond at the age of eighty-three. The Richmond Democrat eulogized his life: "No man ever lived here, who had among our
people, more friends and fewer enemies. Honest, conscientious and upright in all his dealings, just in his estimate of men, and open, manly and frank in his treatment of
all, he made lasting friends who loved him to the end."7

Notes
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 278 / 536
   1. Seneca Farmer, 23 March 1825, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981),
p. 68.
all, he made lasting friends who loved him to the end."7

Notes

   1. Seneca Farmer, 23 March 1825, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981),
p. 68.

  2. Lyndon W. Cook, ed., David Whitmer Interviews, a Restoration Witness (Orem, Utah: Grandin Book Co., 1991), p. xiv.

  3. David Whitmer, An Address to All Believers in Christ (Richmond, Mo.: no publisher, 1887).

  4. See Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 70.

  5. Richmond Conservator, 9 January 1885, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co.,
1981), p. 74.

  6. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:270.

  7. Richmond Democrat, 26 January 1888, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co.,
1981), p. 76.

John Whitmer

D&C 15; 26; 30; 47; 69:1; 70:1

Birth: 27 August 1802, Fayette Township, Seneca County, New York. Son of Peter Whitmer Sr. and Mary Musselman.

Death: 11 July 1878, Far West, Caldwell County, Missouri.

It was on the family farm in Fayette that John Whitmer learned the art of husbandry. He also learned the value of religious worship in his youth by attending the German
Reformed Church. His religious life dramatically changed in June 1829 when Joseph Smith accepted the hospitality of the Whitmers. John readily received the prophetic
calling of Joseph and his message of the Restoration. He assisted the young Prophet as a scribe for the translation of the Book of Mormon before being baptized by
Oliver Cowdery.

Sacred events in holy writ witness of his devotion and the Lord's love for him (see D&C 15). He remembered with gratitude his privilege to be one of the Eight
Witnesses to the Book of Mormon. John was an influence for good during the early days of the Church in New York. He did as directed by divine revelation: "Let your
time be devoted to the studying of the scriptures, and to preaching, and to confirming the church at Colesville" (D&C 26:1). He strengthened the Colesville Saints and
acted as a scribe for the Bible translation in its early stages. Following the September 1830 Church conference in Fayette he was told, "My servant John, thou shalt
commence from this time forth to proclaim my gospel, as with the voice of a trump" (D&C 30:9).

From Fayette, New York, to Kirtland, Ohio, John shared news of the Restoration, but not all were pleased with his message. "A young man by the name of Whitmer
arrived here last week with a new batch of revelations from God, as he pretended, which have just been communicated to Joseph Smith," announced the Painesville
Telegraph.1 Undaunted by mockery, John unflinchingly asserted the truthfulness of the gospel.

When not proselytizing he continued to share his scribal talents with the Prophet, and the Lord called him to write the history of the Church (see D&C 47:1). He initially
fulfilled this assignment with faithfulness. His ninety-six written pages are considered by some historians to be the most authoritative history of the Church before 1838.

John Whitmer and Oliver Cowdery hand-carried the scribed revelations to Independence, Missouri. There W. W. Phelps began the typesetting and printing, but mob
action prevented their intended publication as the Book of Commandments. John remained in Missouri in a small Mormon colony near the Little Blue River. He played
a leading role in the Jackson County conflict and is remembered for willingly offering himself to the mob as a hostage to prevent further violence.

He also was a leader in Clay County and his name appears on several important documents. By 1834 some of the Saints viewed him as second only to David in
prominence and ability among the Whitmer brothers. On 3 July 1834 he became a member of the Church presidency in Missouri. Using legal sources he actively sought
redress and protection against mob violence. Perhaps because of his diligent response to duty, the Lord commanded him to return to Kirtland to accept an endowment
of the Spirit "with power from on high and proclaim the everlasting gospel."2

John remained in Kirtland from 1835 to 1836. On 18 May 1835 he was appointed editor of the Mormon newspaper. He wrote, "This day held a council and contrary
to my feelings or expectations I was appointed to edit the Messenger and Advocate."3 His last editorial contained his testimony: "I know that the Bible, book of
Mormon and book of Doctrine and Covenants of the church of Christ of Latter Day Saints, contain the revealed will of heaven."4

Upon returning to Missouri he aided the Saints by purchasing tracts of land in Caldwell County that later became known as Far West. However, financial irregularities
in the purchase led to allegations and an investigation of his actions. Angered by directives to account for his use of Church funds, he declined to disclose the records.
John was excommunicated on 10 March 1838 "for persisting in unchristian-like conduct" and for refusal to return to the Prophet the historical writings of the Church.
His public reaction to the excommunication was anger, but privately he wrote in his history asking that "I may be forgiven of my faults, and my sins be blotted out, and
in the last day be saved in the kingdom of God, notwithstanding my private situation, which I hope will soon be bettered, and I find favor in the eyes of God, all men
and his Saints."5

John remained in Missouri during the atrocities arising from the Extermination Order of 1838, free from persecution because of his disassociation with the Saints. When
the Saints fled from their homes and property in Far West he returned and took advantage of cheap prices for land and succeeded in purchasing much of the
abandoned town. He resided in Far West for the remainder of his life.

During the next forty years he wrote the final chapters of his history, revealing his bitterness toward Joseph Smith and Mormonism. He had brief religious encounters
with William E. McLellin in 1847, and later a sympathetic leaning to the Strangites and then the leadership of his brother David.

After 1856 John Whitmer was the sole survivor of the Eight Witnesses. His testimony of the Book of Mormon was told again and again with strong emotions. "Old
Father John Whitmer told me last winter, with tears in his eyes, that he knew as well as he knew he had an existence that Joseph translated the ancient writing which
 Copyright
was        (c)plates
    upon the   2005-2009,
                     which heInfobase
                               'saw andMedia  Corp.
                                        handled.'"6                                                                                                Page 279 / 536

John died on 11 July 1878 in Far West. His estate at death consisted of 625 acres of prime farmland near Far West, livestock, farm machinery, and a two-story home.
with William E. McLellin in 1847, and later a sympathetic leaning to the Strangites and then the leadership of his brother David.

After 1856 John Whitmer was the sole survivor of the Eight Witnesses. His testimony of the Book of Mormon was told again and again with strong emotions. "Old
Father John Whitmer told me last winter, with tears in his eyes, that he knew as well as he knew he had an existence that Joseph translated the ancient writing which
was upon the plates which he 'saw and handled.'"6

John died on 11 July 1878 in Far West. His estate at death consisted of 625 acres of prime farmland near Far West, livestock, farm machinery, and a two-story home.
A eulogy in the Kingston Sentinel praised him. "Mr. Whitmer remained at Far West and has since been a highly respected and law abiding citizen."7

Notes

  1. Painesville (Ohio) Telegraph, 18 January 1831, as cited in John Whtmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan
and Roger D. Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 13.

  2. "The Conference Minutes and Record Book of Christ's Church of the Latter-day Saints, Far West Record," p.41, as cited in John Whtmer, An Early Latter Day
Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D. Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 16.

  3. Journal of John Whitmer, as cited in Davis Bitton, Guide to Mormon Diaries and Autobiographies, 1977.

  4. Messenger and Advocate 2 (March 1836): 287.

  5. John Whtmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D. Launius, eds. (Independence, Mo.: Herald
Publishing House, 1980), p. 20.

  6. Myron Bond letter, Saints' Herald, 15 August 1878, p. 254.

  7. Kingston (Missouri) Sentinel, as cited in John Whtmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D.
Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 21.

Peter Whitmer Jr.

D&C 16, 30

Birth: 27 September 1809, Fayette Township, Seneca County, New York. Son of Peter Whitmer Sr. and Mary Musselman.

Death: 22 September 1836, Liberty, Clay County, Missouri.

Some time before his birth Peter Whitmer's family moved from Pennsylvania to the farmlands of Fayette, where they resided in a one-and-a-half story, twenty-foot-
square log house. In that log cottage Peter was reared by a hard-working, God-fearing father who valued strict discipline.

He and his family worshiped with the German Reformed congregation of Zion's Church, just south of the Whitmer farm, until 1829. In the summer of 1829 young Peter
became acquainted with Joseph Smith. Their friendship grew as the Prophet resided in the family home in Fayette. Peter was privileged to assist him sometimes as
scribe in the translation of the Book of Mormon and to be one of Eight Witnesses who saw and handled the Book of Mormon plates.

In June 1829 the Prophet was given a revelation of what would "be of the most worth" to Peter: "The thing which will be of the most worth unto you will be to declare
repentance unto this people, that you may bring souls unto me, that you may rest with them in the kingdom of my Father. Amen." (D&C 16:1, 3-6.)

The first soul Peter brought to the Lord was his own. He was baptized by Oliver Cowdery and ordained an elder in June 1830. According to the testimony of his
brother David, given in 1881, Peter was one of the first seven elders ordained in the latter days.

In September 1830 he was called by revelation to preach the gospel with Oliver Cowdery: "Behold, I say unto you, Peter, that you shall take your journey with your
brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel. to build up my church among the Lamanites. Be
diligent in keeping my commandments, and you shall be blessed unto eternal life." (D&C 30:5-6, 8.)

One month later Peter was directed to accompany Parley P. Pratt, Oliver Cowdery, and Ziba Peterson "into the wilderness among the Lamanites" (D&C 32:2).

The missionaries to the Lamanites, as they became known, began their journey in October 1830 to the frontier to share the Book of Mormon with Indian tribes. They
trekked near Buffalo, New York, where they preached to the Catteraugus Indians. From Buffalo they traveled to Mentor, Ohio, where they baptized Sidney Rigdon
and many of his congregation. Convert Lyman Wight recalled hearing young Peter testify that he had seen the plates. Peter's terse diary entry announced, "We declared
the Book of Mormon."1

They then journeyed to Sandusky, Ohio, to preach to the Wyandot Indians. From Sandusky they traveled to Cincinnati and then two hundred miles to St. Louis. For
the last three hundred miles they trudged through trackless wastes of snow to Independence, Missouri, about fifteen hundred miles from where they had started.

In the frontier town of Independence Peter became an accomplished tailor. One of his clients was General Alexander Doniphan, who hired him to make a suit. He
remained in Independence until August 1831 when he joined other elders in returning to Ohio. At a Church conference in Ohio on 25 October 1831 he was ordained a
high priest by Oliver Cowdery. Brief notes from the conference include excerpts from a speech given by Peter: "My beloved brethren ever since I have had an
acquaintance with the writing of God I have [viewed] eternity with perfect confidence."2

He soon returned to Missouri and supported his family by continuing his trade as a tailor. Mary Elizabeth Lightner became his employee: "I went to work for Peter
Whitmer, who was a tailor by trade, and just married. He was crowded with work, and Lilburn W. Boggs offered him a room in his house, as he had just been elected
lieutenant governor, and wanted Peter to make him a suit for his inauguration ceremonies. Peter did make [the suit], and I stitched the collars and faced the coat. Mr.
Boggs often came in to note the progress of the work."3

Peter and his family suffered from mobocracy and religious persecution in 1833 before fleeing to Clay County. Residing in temporary shelters on the disease-ridden
swamplands of Clay proved distressing for Peter's health. Nevertheless, he extended hospitality to the sick of Zion's Camp. One of the afflicted, Heber C. Kimball,
recalled his kindness: "I went to Liberty, to the house of brother Peter Whitmer, which place I reached with difficulty, being much afflicted myself with the disease that
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 280 / 536
was among us. I stayed there until I started for home. I received great kindness from them."4

It is assumed that Peter also extended kindness to his oldest brother, Christian. Unfortunately, in 1835 Christian died. Although Peter suffered from consumption and
Peter and his family suffered from mobocracy and religious persecution in 1833 before fleeing to Clay County. Residing in temporary shelters on the disease-ridden
swamplands of Clay proved distressing for Peter's health. Nevertheless, he extended hospitality to the sick of Zion's Camp. One of the afflicted, Heber C. Kimball,
recalled his kindness: "I went to Liberty, to the house of brother Peter Whitmer, which place I reached with difficulty, being much afflicted myself with the disease that
was among us. I stayed there until I started for home. I received great kindness from them."4

It is assumed that Peter also extended kindness to his oldest brother, Christian. Unfortunately, in 1835 Christian died. Although Peter suffered from consumption and
infection at this time, his problems did not preclude his service on the local high council in 1836.

However, ten months following the death of Christian, on 22 September 1836, Peter died near Liberty, Clay County. He was buried by the side of his brother. Their
brother-in-law Oliver Cowdery wrote in eulogy of the faithful brothers:

By many in this church, our brothers were personally known: they were the first to embrace the new covenant, on hearing it, and during a constant scene of persecution
and perplexity, to their last moments, maintained its truth-they were both included in the list of the eight witnesses in the Book of Mormon, and though they have
departed, it is with great satisfaction that we reflect, that they proclaimed to their last moments, the certainty of their former testimony.5

Notes

  1. As cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 126.

  2. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), p. 21.

  3. Mary Elizabeth Rollins Lightner, autobiography, Utah Genealogical and Historical Magazine 17 (July 1926): 196.

  4. Heber Kimball, "Extract from Journal," Times and Seasons 6 (15 March 1845): 839.

  5. Oliver Cowdery, "The Closing Year," Messenger and Advocate 3 (December 1836): 426.

Peter Whitmer Sr.

D&C 14: Introduction; 21: Introduction; 34:

Introduction; 128:21

Birth: 14 April 1773, Pennsylvania.

Death: 12 August 1854, Richmond, Ray County, Missouri.

Peter Whitmer Sr. married Mary Musselman and they became the parents of eight children. Three of the children are mentioned by name in the Doctrine and
Covenants-David, Peter Jr., and John. By 1809 the family had settled on farmland in the German-extraction township of Fayette, New York. Peter was elected an
overseer of district highways in 1826 and a local school trustee in 1827.

Among his contemporaries he was known as a hard-working, God-fearing man. He attended worship services in a log structure known as Zion's Church, located a
mile south of his farm. His German Reformed pastor, Diedrich Willers Sr., described him as "a quiet, unpretending, and apparently honest, candid, and simple-minded
man." The pastor's son Diedrich Willers Jr. wrote of Peter Whitmer Sr. as being "spoken of by old Fayette residents as a worthy and industrious citizen."1

On his property, deeded to him in four transactions between 1819 and 1827, Peter built a one-and-a-half-story log home.2 The home played such a significant role in
the early days of Mormonism that it often surpassed its owner. In 1829 the Prophet completed the translation of the Book of Mormon in the home; on the Peter
Whitmer property three witnesses beheld the angel and saw the Book of Mormon plates; and on 6 April 1830 the Church was organized in the home. The first three
conferences of the Church also were held there.

Peter embraced the wonderful truths that were unfolding in his home. Just twelve days after the Church was organized, on 18 April 1830, he and his wife were baptized
in Seneca Lake by Oliver Cowdery. In obedience to the Lord's command, the following year he moved his family to Kirtland. By 1832 they were residing in Jackson
County, Missouri. The Zion existence they had hoped to establish there ended as mobbers drove the Whitmers to the swamplands of Clay County. Father Whitmer, as
he was affectionately known, suffered from religious persecution with other righteous Saints.

His faithfulness to the restored gospel and the Prophet Joseph Smith remained strong until he relocated with his family in Far West. In 1838 he turned from the truth he
had avowed for nine years and joined his apostate sons Jacob, John, and David in rebellion against the Prophet. Joseph Smith wrote that Father Whitmer and others
"said I was a fallen Prophet, and they were capable of leading the people."3 Peter relocated among dissenters in Richmond, Missouri. He died on 12 August 1854 in
Richmond at the age of eighty-one.

Notes

  1. As cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 125.

   2. Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 125. The house no longer stands, but a
replica has been built on the foundation stones. On 26 September 1926 the Church purchased from Joseph H. Manges and his wife what was known as the "Peter
Whitmer Farm."

  3. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 5:217.

Newel K. Whitney

D&C 63:42-46; 64:26; 72:8; 84:112, 114; 93:50; 96:2;
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104:39-42; 117:1, 4, 11

Birth: 5 February 1795, Marlborough, Windham County, Vermont. Son of Samuel Whitney and Susanna Kimball.
Newel K. Whitney

D&C 63:42-46; 64:26; 72:8; 84:112, 114; 93:50; 96:2;

104:39-42; 117:1, 4, 11

Birth: 5 February 1795, Marlborough, Windham County, Vermont. Son of Samuel Whitney and Susanna Kimball.

Death: 23 September 1850, Salt Lake City, Salt Lake County, Utah.

At age nineteen Newel K. Whitney entered merchandising in the village of Plattsburg, New York, on the western shore of Lake Champlain. In September 1814 he
fought to save Plattsburg from the British forces. Fortunately, the British fleet had already been defeated on the lake and the British land troops were so discouraged
that Plattsburg was saved without much of a fight.

Even though this was a strategic victory for the United States, through the war Newel lost most of his personal possessions. He left Plattsburg and moved to Green Bay
on Lake Michigan, where he set up as an Indian trader, buying and selling furs for an eastern market. A skirmish with an enraged, drunken Indian caused Newel to
abandon the Indian trade.

He settled in Ohio, on the shores of Lake Erie, where he accepted employment with Sidney Gilbert as a clerk and bookkeeper. His business success was described by
his wife, Elizabeth: "We prospered in all our efforts to accumulate wealth, so much so, that among our friends it came to be remarked that nothing of Whitney's ever got
lost on the lake, and no product of his exportation was ever low in the market; always ready sales and fair prices."1

Amid their prosperity Newel and Elizabeth began to examine religious creeds. About midnight one evening they prayed to know how to receive the Holy Ghost.
Elizabeth said: "The Spirit rested upon us and a cloud overshadowed the house. It was as though we were out of doors. The house passed away from our vision. A
solemn awe pervaded us. We saw the cloud and felt the Spirit of the Lord. Then we heard a voice out of the cloud saying 'Prepare to receive the word of the Lord, for
it is coming.'"2

The word of the Lord came with the missionaries who had been called to take the gospel to the Lamanites and were proselytizing en route. In November 1830 Newel
and Elizabeth were baptized.

The Prophet Joseph Smith saw a vision in which Newel was pleading with the Lord that the Prophet would come to Kirtland. On or about 1 February 1831 he arrived
at the Whitney store:

"Newel K. Whitney! Thou art the man!" he exclaimed, extending his hand cordially, as if to an old and familiar acquaintance.

"You have the advantage of me," replied the one addressed, as he mechanically took the proffered hand-a half-amused, half mystified look overspreading his
countenance-"I could not call you by name, as you have me."

"I am Joseph Smith, the Prophet," said the stranger, smiling. "You've prayed me here; now what do you want of me?"3

Elizabeth wrote of this event, "I remarked to my husband that this was the fulfillment of the vision we had seen of a cloud, as of glory, resting upon our house."4

The Prophet and his wife resided with the Whitneys for several weeks. Newel's call to the bishopric would require that he open his home to many others (see D&C
72:1-8). One historical account states: "Newel K. Whitney, staggering under the weight of the responsibility that was about to be placed upon him, said to the Prophet:
'Brother Joseph, I can't see a Bishop in myself.' The Prophet answered: 'Go and ask the Lord about it'. And Newel did ask the Lord, and he heard a voice from
heaven say, 'Thy strength is in me.'"5

Joseph loved Bishop Whitney. In June 1832 he wrote to Emma, "He is chearful and patient and a true Brother to me."6 On 7 October 1835 Joseph received a blessing
for Newel through the Urim and Thummim: "Blessed of the Lord is Brother Whitney, even the bishop of the Church of Latter-day Saints, for the Bishopric shall never
be taken away from him while he liveth. He shall deal with a liberal hand to the poor and the needy, the sick and afflicted, the widow and the fatherless."7

In partial fulfillment of the blessing, Newel held a three-day feast in January 1836 for the poor Saints in the Kirtland vicinity. The Prophet wrote of this event: "Attended
a sumptuous feast at Bishop Newel K. Whitney's. This feast was after the order of the Son of God-the lame, the halt, and the blind were invited, according to the
instructions of the Savior. We received a bountiful refreshment, furnished by the liberality of the Bishop. The company was large."8

Joseph's feeling for this faithful man was one of profound gratitude: "Thou art a faithful friend in whom the afflicted sons of men can confide, with the most perfect safety.
Let the blessings of the Eternal also be crowned upon his head. How warm that heart! how anxious that soul! for the welfare of one who has been cast out, and hated
of almost all men. Brother Whitney, thou knowest not how strong those ties are that bind my soul and heart to thee."9

After Joseph's death Newel was called as the Presiding Bishop of the Church. He and his family journeyed to the Salt Lake Valley in 1848.

On Saturday, 21 September 1850, he returned home from his labors in the bishopric, complaining of a severe pain in his left side. By Monday, 23 September, his
condition had become worse. President Brigham Young, Heber C. Kimball, and other Church leaders gathered at his home. He passed away at 11:00 a.m. His
obituary stated: "Thus, in full strength, and mature years, has one of the oldest and most exemplary and useful members of the Church fallen suddenly; leaving a large
family to mourn the loss of an affectionate husband, and a kind and generous father."10

Notes

   1. Edward W. Tullidge, The Women of Mormondom (New York: Tullidge and Crandall, 1877), p. 34. The Kirtland Land and Tax Records graphically portray
Newel's economic prosperity. His name is found eighteen times as the taxpayer for the "Whitney Company," five times as "Whitney N. & Miller G. Trustee," and forty-
eight times as an individual.

  2. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:223.

  3. Orson F. Whitney, "Newel K. Whitney," Contributor 6 (1885): 125.

  4. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:224.
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  5. Roy W. Doxey, Latter-day Prophets and the Doctrine and Covenants, 4 vols. (Salt Lake City: Deseret Book Co., 1978), 2:434.
  3. Orson F. Whitney, "Newel K. Whitney," Contributor 6 (1885): 125.

  4. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:224.

  5. Roy W. Doxey, Latter-day Prophets and the Doctrine and Covenants, 4 vols. (Salt Lake City: Deseret Book Co., 1978), 2:434.

  6. Joseph Smith, The Personal Writings of Joseph Smith, comp. Dean C. Jessee (Salt Lake City: Deseret Book Co., 1984), p. 239.

  7. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:288.

  8. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:362.

  9. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 5:108.

  10. Deseret News, 23 September 1850.

Lyman Wight

D&C 52:7, 12; 103:30; 124:18, 22-24, 60, 62, 70

Birth: 9 May 1796, Fairfield Township, Herkimer County, New York. Son of Levi Wight and Sarah Corbon.

Death: 31 March 1858, Dexter, Medino County, Texas.

Lyman Wight enlisted in the military during the War of 1812 and was stationed at Sackets Harbor, New York, until the conflict ended. He moved to Ohio about 1826
and by 1829 had joined the Campbellite-based "Common Stock Family" on the Isaac Morley farm. Like others in the "Family," he discarded his Campbellite leanings
in favor of the truths preached by the missionaries, being baptized by Oliver Cowdery 14 November 1830.

At the fourth general conference of the Church he was ordained by the Prophet Joseph Smith to the office of high priest, the first man so designated in this dispensation.
A few days later he was called to serve a mission to Missouri and was warned, "Let my servant Lyman Wight beware, for Satan desireth to sift him as chaff" (D&C
52:7, 12). Several months after reaching Missouri he and others went to Cincinnati, Ohio, where he was so powerful in his discourses that a hundred people were
baptized.

Lyman resided in Jackson County, Missouri, until mobs forced him to flee to Clay County. He volunteered to go and inform the Prophet in Kirtland of the suffering of
the Missouri Saints, although he had only three days' provisions for the journey; and he went with Parley P. Pratt. The answer to the problems of the Saints in Missouri
was to raise a potential military force, Zion's Camp, to march from Kirtland in the redemption of Zion (see D&C 103:30). Lyman journeyed to Pennsylvania, New
York, Indiana, Illinois, and Michigan mustering volunteers for Zion's Camp. He marched as second only to Joseph Smith in the camp, walking from Michigan to Clay
County, Missouri, without stockings on his feet.

According to Benjamin F. Johnson, "By Apostle Lyman Wight we were taught to 'pray for our enemies,' that God would damn them, and 'give us power to kill them.'"1
Lyman's bold statements such as "Boys, eat, drink and be merry for to-morrow we-fight" caused him to be greatly feared by the Missourians.2 His explosive
expressions of retaliation brought difficulties to the Saints as tempers flared.

His loudly proclaimed false doctrine brought difficulties to himself. A Church court was held on 21 August 1834 to investigate charges of Lyman preaching that "all
disease in this Church is of the devil, and that medicine administered to the sick is of the Devil, for the sick in the Church ought to live by faith." Another charge made
against him, in a Church court on 24 April 1837, was that he taught "the Church were under a telestial law, because God does not whip in a Celestial. And that the
Book of Covinants and Doctrine was a telestial law and the Book of Commandments were a Celestial law."3 Lyman sought forgiveness and it was granted, but
remarks were heard among the Saints such as "Lyman Wight, as a bull in the net, is in danger of apostasy, but the Prophet holds on to him."4

Nevertheless, on 28 June 1838 he was appointed second counselor to John Smith, president of the Adam-ondi-Ahman Stake. Four months later he was a captive of
the mob militia and was charged with treason and murder. Missourian General Wilson confided: "Col. Wight, we have nothing against you, only that you are associated
with Joe Smith. He is our enemy and a damned rascal. If you will come out and swear against him, we will spare your life."

Lyman defiantly replied: "Joseph Smith is not an enemy to mankind, he is not your enemy, and is as good a friend as you have got. Had it not been for him, you would
have been in hell long ago, for I should have sent you there, by cutting your throat, and no other man but Joseph Smith could have prevented me, and you may thank
him for your life."

Wilson responded, "Wight, you are a strange man; but if you will not accept my proposal, you will be shot tomorrow morning at 8."

Lyman said, "Shoot and be damned."5

His life was spared, yet his imprisonment had just begun. Lyman was chained to the Prophet in the squalor of Richmond Jail and then confined with him in inhumane
conditions in Liberty Jail. It was not until October 1839 that he enjoyed a brief season of peace, when he again served as a counselor to John Smith, but this time in the
Zarahemla Stake presidency.

On 8 April 1841 Lyman was ordained to the apostleship. His first apostolic assignment was strengthening the Saints in the East and collecting funds for building the
Nauvoo Temple and the Nauvoo House. He successfully fulfilled these assignments and in the process baptized about two hundred individuals in Kirtland referred to as
"dead members of the Church, and brought many of them to Nauvoo."6 From Nauvoo he journeyed up the Mississippi River to Black River, Wisconsin, in February
1844, to help supervise the cutting of timber in the pineries for the temple and the Nauvoo House.

In Wisconsin he first expressed his desire to preach to the Indians in Texas. Fulfillment of this desire did not materialize until after the martyrdom of Joseph Smith.
Contrary to apostolic counsel he stubbornly held the view that Joseph Smith had called him to establish a mission in Texas among the Lamanites. His adamant,
persuasive stance caused nearly 150 Saints in Wisconsin to journey with him to Texas. They established a small Mormon-breakaway colony, building mills near the
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present      (c)Austin
        site of  2005-2009,
                       before Infobase
                              moving toMedia   Corp. River Valley.
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In his tract "An Address by Way of an Abridged Account and Journal of My Life with an Appeal to the Latter Day Saints, Scattered Abroad in the Earth " Lyman
In Wisconsin he first expressed his desire to preach to the Indians in Texas. Fulfillment of this desire did not materialize until after the martyrdom of Joseph Smith.
Contrary to apostolic counsel he stubbornly held the view that Joseph Smith had called him to establish a mission in Texas among the Lamanites. His adamant,
persuasive stance caused nearly 150 Saints in Wisconsin to journey with him to Texas. They established a small Mormon-breakaway colony, building mills near the
present site of Austin before moving to the Perdinales River Valley.

In his tract "An Address by Way of an Abridged Account and Journal of My Life with an Appeal to the Latter Day Saints, Scattered Abroad in the Earth " Lyman
wrote of his opposition to Brigham Young's leadership of the Church: "Notwithstanding their long ears and slanderous tongue, they will find them too short and too
feeble to compete with a man who has gained his right and inheritance by passing through the sufferings which I have passed through."7 He then invited all the earth to
gather to Texas in preparation for Zion's redemption.

Lymanism, as his apostate doctrine was known, had its greatest impact among the Saints scattered in Iowa and Missouri in 1848. Two Apostles wrote: "A number of
the persons affected with the 'Texas Epidemic' are busy visiting remote branches and instilling into the minds of the people the ideas that the authorities dare not interfere
with Lyman in his course for he was right, however much they might say against him they would take no public action."8 Public action was taken, however, in the Great
Salt Lake City fort on 3 December 1848, as fellowship was withdrawn from Lyman Wight. That disciplinary act cured the "Texas Epidemic."

Lyman resided in Texas for the remainder of his life. In 1850 he was elected chief justice of Gillespie County. By 1851 his religious leanings had turned to thoughts of
Joseph Smith III taking "his father's place in the flesh!"9 Lyman died suddenly of epileptic fits at Dexter on 31 March 1858, having been sick only five hours.

Notes

  1. Benjamin F. Johnson, letter to George S. Gibbs, as cited in E. Dale LeBaron, "Benjamin Franklin Johnson: Colonizer, Public Servant, and Church Leader," M.A.
Thesis, Brigham Young University, 1967, pp. 325-46.

  2. Lyman Omer Littlefield, Reminiscences of Latter-day Saints (Logan, Utah: The Utah Journal Co., 1888), p. 61.

  3. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:147, and Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-
1844 (Salt Lake City: Deseret Book Co., 1983), p. 111.

  4. Edward Stevenson, Selections from the Autobiography of Edward Stevenson, 1820-1897 (1820-1846), ed. Joseph Grant Stevenson (Provo, Utah: Stevenson's
Genealogical Center, 1986), p. 60.

  5. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:95.

  6. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:96.

  7. Lyman Wight, "An Address by Way of an Abridged Account and Journal of my Life From February 1844 up to April 1848 With an Appeal to the Latter-day
Saints ," p. 13, Archives Division, Church Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

  8. Letter of George A. Smith and Ezra T. Benson to Brigham Young, 7 October 1848, in Brigham Young Papers, as cited in Richard E. Bennett, "Lamanism,
Lymanism, and Cornfields," Journal of Mormon History 13 (1986-1987): 58 n. 36.

  9. As cited in Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center,
Brigham Young University, 1993), 2:791. Many of Lyman's early followers joined the RLDS church.

Frederick G. Williams

D&C 64:21; 81:1 Introduction; 90:6, 19; 92:1; 93:41-43,

52-53; 102:3; 104:27, 2

Birth: 28 October 1787, Suffield, Hartford County, Connecticut. Son of William (or Warren) Williams and Ruth Granger.

Death: 25 (or 10) October 1842, Quincy, Adams County, Illinois.

During his early youth Frederick G. Williams had a near-fatal accident one winter as he and his friends attempted to walk across frozen Lake Erie. The ice broke,
leaving them helpless on a floating block until the next day, when they were sighted by a boat captain and rescued. Frederick was never robust after the incident.

Perhaps the persistence of health problems into maturity led him to study medical books and proclaim himself a doctor. He advocated the herb-based Thompsonian
system of medicine before becoming eclectic in his practice. His medical career temporarily halted at the outbreak of the War of 1812, as he entered the fight against
the British near Lake Erie. After the war he became a boat pilot, navigating the waters from Buffalo to Detroit. One passenger aboard his vessel, Rebecca Swain,
caught his fancy and they later married.

By 1816 the young couple were residing in Warrensville, Ohio, where Frederick again practiced medicine. As his financial situation improved he moved to a farm in
Chardon, Ohio, where he attended a local congregation of Campbellites. Learning from coreligionists of encouraging economic opportunities in Kirtland, he and
Rebecca located there on a 144-acre farm.

Frederick was serving as a justice of the peace in Kirtland when he met the missionaries sent to the Lamanites. Rebecca readily received their message of the gospel
and the Book of Mormon. Before Frederick was converted he carefully weighed the truthfulness of their preaching by comparing the Book of Mormon with the
teachings of the Bible. In October 1830 he was baptized, confirmed, and ordained an elder. As the missionaries contemplated continuing their journey to the western
frontier, they invited their new convert to join them. Frederick was acquainted with the frontier and his insights proved helpful on the journey. After a ten-month
absence he returned to his family in Kirtland.1

In March 1832 the Lord called him to be a counselor to the Prophet Joseph Smith (see D&C 81:1-3, 6). The love of the Prophet for his counselor is best illustrated by
Joseph's naming his newborn son "Frederick Granger Williams Smith."2 The Prophet trusted him with myriad responsibilities. He was a personal scribe, an organizer of
the printing firm F. G. Williams and Company, and an editor of the Northern Times. Joseph Smith penned:
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Brother Frederick G. Williams is one of those men in whom I place the greatest confidence and trust, for I have found him ever full of love and brotherly kindness. He
is not a man of many words, but is ever winning, because of his constant mind. He shall ever have place in my heart. God grant that he may overcome all evil. Blessed
In March 1832 the Lord called him to be a counselor to the Prophet Joseph Smith (see D&C 81:1-3, 6). The love of the Prophet for his counselor is best illustrated by
Joseph's naming his newborn son "Frederick Granger Williams Smith."2 The Prophet trusted him with myriad responsibilities. He was a personal scribe, an organizer of
the printing firm F. G. Williams and Company, and an editor of the Northern Times. Joseph Smith penned:

Brother Frederick G. Williams is one of those men in whom I place the greatest confidence and trust, for I have found him ever full of love and brotherly kindness. He
is not a man of many words, but is ever winning, because of his constant mind. He shall ever have place in my heart. God grant that he may overcome all evil. Blessed
be Brother Frederick, for he shall never want a friend; and his generation after him shall flourish.3

In May 1834 Frederick deeded his farm to the Prophet and joined Zion's Camp with the hope of redeeming Zion. He served as paymaster of the camp until the men
were discharged. Upon returning to Kirtland he continued to faithfully demonstrate his love of the gospel and the latter-day work. Perhaps because of his unwavering
faith he was privileged to witness an angel enter the Kirtland Temple on the day of dedication. He testified that the angel sat "between Father Smith and himself, and
remained there during the prayer."4 He further testified that "the Savior, dressed in his vesture without seam, came into the stand and accepted of the dedication of the
house, that he saw him, and gave a description of his clothing and all things pertaining to it."5

Unfortunately Frederick did not maintain his attitude of devotion. Detailed accounts of his fall are sparse and confusing. On 29 May 1837 a Church court was held and
five members of the high council expressed their grievances over his actions and those of four others and requested an investigation of their conduct: "We, the
undersigned, feeling ourselves aggrieved with the conduct of Frederick G. Williams, believing that [his] course for some time past has been injurious to the Church of
God, We should have an investigation of [his] behavior, believing it to be unworthy of [his] high calling."6

The court did not come to a conclusion on the charges. After this Frederick's name was not mentioned in the Prophet's writings until the conference of 3 September
1837. At that time, when his name was presented as a counselor in the Presidency it was rejected. Family tradition and historical records conflict over whether he also
lost his membership. The answer may be found in the Prophet's writing of 5 August 1838: "Frederick G. Williams had recently been re-baptized."7

By 1838 Frederick had joined the Saints in Missouri. In writing a Missouri redress petition on 17 March 1840 he claimed that he was "redused and Left myself and
family in a state of poverty with a delicate state of health in an advanced stage of life."8 On 6 April 1840 he spoke to an assembly of Saints, humbly seeking forgiveness
for his former wrongdoings in Missouri and expressing his determination to do the will of God. He was forgiven and received back into Church fellowship.

During the remaining two years of his life he was a frequent visitor in the Prophet's home. One night the Prophet said to him, "Brother Frederick, I don't like to see you
leave. You are going home to die." He answered, "I am already a dead man."9 He died in October 1842 in Quincy from a lung hemorrhage at the age of fifty-four.
Many descendants believe he died of a broken heart.

Notes

  1. Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951).

  2. This child of Joseph's was born 20 July 1836.

  3. As cited in Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951), p. 77.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:427.

  5. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 11:10.

  6. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:484-85.

  7. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 3:55.

  8. As cited in Clark V. Johnson, ed., Mormon Redress Petitions: Documents of the 1833-1838 Missouri Conflict (Provo, Utah: Religious Studies Center, Brigham
Young University, 1992), p. 377.

  9. Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951), pp. 126-27.

Samuel Williams

D&C 124:137

Birth: 22 March 1789, Russell, Hampden County, Massachusetts. Son of Samuel Williams and Azubah Warner.

Death: 10 November 1855, Ogden, Weber County, Utah.

Samuel Williams, a resident of Kirtland, was baptized a member of the Church before migrating with the Saints to Missouri. He suffered from religious bigotry in
Missouri and was forced to flee the state. He made a solemn covenant to assist other suffering Saints as they also journeyed from Missouri to Illinois.1

In Nauvoo, Samuel lived near the temple site from 1839 to 1846 and attended the Nauvoo Second Ward.2 On 19 January 1841 he was appointed by revelation to be
a counselor to the elders quorum president, John Hicks: "And again, I say unto you, I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which
priesthood is to preside over the quorum of elders" (D&C 124:137).

After the apostasy of Hicks, Samuel served as the elders quorum president and retained Jesse Baker as a counselor.3 Not much is written of their quorum meetings. It
is assumed that Samuel's faithful adherence to duty contrasted with his predecessor, John Hicks, as he was also called to be a temporary member of the Nauvoo high
council.

As persecution mounted, Samuel fled from Illinois with the migrating Saints to the frontier of Iowa. He was ordained a high priest on 24 December 1846 in Winter
Quarters, where he remained until the summer of 1849. In the Utah federal census of 1850 he was listed as a stonecutter in Salt Lake City with a household of five and
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a real wealth (land) of $75.4 He died on 10 November 1855 in Ogden, Utah, at the age of sixty-six.                                               Page 285 / 536

Notes
council.

As persecution mounted, Samuel fled from Illinois with the migrating Saints to the frontier of Iowa. He was ordained a high priest on 24 December 1846 in Winter
Quarters, where he remained until the summer of 1849. In the Utah federal census of 1850 he was listed as a stonecutter in Salt Lake City with a household of five and
a real wealth (land) of $75.4 He died on 10 November 1855 in Ogden, Utah, at the age of sixty-six.

Notes

  1. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 3:252.

  2. See Lyman Platt, Nauvoo Early Mormon Record Series (Highland, Utah: L. De Platt, 1980).

  3. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 7:297.

  4. See the Utah federal census 1850.

Calves Wilson

D&C 75:15

Birth and death: Unknown.

Calves Wilson was baptized before 25 October 1831 and ordained a priest on that date in Orange County, Ohio, by Oliver Cowdery. Three months later he was
called by revelation to proclaim the gospel: "And again, I say unto my servant Asa Dodds, and unto my servant Calves Wilson, that they also shall take their journey
unto the western countries, and proclaim my gospel, even as I have commanded them" (D&C 75:15).

It is not known whether the mission was fulfilled by either man.

In the spring of 1832 Calves accompanied Lyman Wight on a mission to Cincinnati, Ohio. According to a biographer,["[Lyman] delivered a series of lectures and built
up a branch of the Church, and baptized upwards of one hundred."1 It is assumed that Calves participated in the successful preaching in the Cincinnati area.

Notes

  1. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:93.

Lewis Dunbar Wilson

D&C 124:132

Birth: 2 June 1805, Milton, Chittenden County, Vermont. Son of Bradley Wilson and Mary (Polly) Gill.

Death: 11 March 1856, Ogden, Weber County, Utah.

Lewis Wilson was a resident of Richland County, Ohio, in 1830. He was baptized on 23 May 1836 in Green Township, Richland County. A notice of his priesthood
ordination appeared in the November 1836 Messenger and Advocate.1 He served a short mission with his brother, George Wilson, in May 1837. His missionary
license was recorded in the "License Records, in Kirtland, Ohio, by Thomas Burdick, Recording Clerk."2

Lewis moved from Ohio to Far West, Missouri, in the fall of 1837. The extermination order in Missouri forced his removal from the state. He itemized his losses in
Missouri in a redress petition:

I hereby certify that I purchased from Congress Two hundred and forty acres of land lying in Caldwell County and State of Missouri and Was compelled to leave the
same on acount of the order of the executive of the State.

When the Malitia came to Far West they took from me a valuable Horse which broke up my team I made extertions to obtain it again but without success. I was
obliged to part with my land (in order to make up my team and for means to get me conveyed out of the State) for one sixth of the value.3

In Illinois, Lewis served on the Nauvoo high council from 1839 to 1846 (see D&C 124:132). In July 1843 he and others volunteered to rescue the Prophet Joseph
Smith from the Missourians, and he was blessed for his courage by Hyrum Smith. Hyrum told the group that "if any persons were running Brother Joseph down the
river, under any pretext whatever [they] were to rescue Joseph, at all hazards and bring him to Nauvoo."4 When Joseph was rescued, Lewis continued his watchcare
of the Prophet as one of his bodyguards.

Lewis left Nauvoo in 1846 in the great Mormon exodus. He located in Garden Grove and later in Kanesville, Iowa Territory, before migrating to the Salt Lake Valley
in 1853. He settled with his family in Ogden, Utah, where he again served on a high council. Lewis died in March 1856 in Ogden at the age of fifty.

Notes

  1. See Messenger and Advocate 3 (November 1836): 415.

  2. Messenger and Advocate 3 (June 1837): 528.

  3. As cited in Clark V. Johnson, ed., Mormon Redress Petitions: Documents of the 1833-1838 Missouri Conflict (Provo, Utah: Religious Studies Center, Brigham
Young University, 1992), p. 554.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51),
 Copyright        5:482. Infobase Media Corp.
           (c) 2005-2009,                                                                                                                        Page 286 / 536
Wilford Woodruff
Young University, 1992), p. 554.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 5:482.

Wilford Woodruff

D&C 118:6; 124:129; 136:13; 138:53;

Official Declaration-1

Birth: 1 March 1807, Farmington, Hartford County, Connecticut. Son of Aphek Woodruff and Beulah Thompson.

Death: 2 September 1898, San Francisco, San Francisco County, California.

Wilford Woodruff's youth was marred by several accidents. In his words: "I have been numbered with those who are apparently the marked victims of misfortunes. It
has seemed to me at times as though some invisible power were watching my footsteps in search of an opportunity to destroy my life."1 In pondering the severity of the
mishaps, he wrote, "The repeated deliverances from all these remarkable dangers I ascribe to the mercies of my Heavenly Father."2

While religious subjects occupied his mind at an early age, Wilford did not profess religion until age twenty-three. However, he was strongly influenced by the elderly
Robert Mason-or Father Mason, as he was known-whom many called a prophet. Mason told Wilford that the Lord would establish his church and that Wilford would
"become a conspicuous actor in that kingdom."3 In preparation for these future events Wilford began to read the scriptures and participated in "earnest prayer before
God day and night as far as I could. I had pleaded with the Lord many hours in the forest, among the rocks, and in the fields, and in the mill-often at midnight for light
and truth and for His Spirit to guide me in the way of salvation."4

That guidance came in the winter of 1833 as he learned of the restored gospel. He listened to the preaching of Zera Pulsipher. "I believed all that he said," Wilford later
wrote. "The spirit bore witness of its truth." When he began to read the Book of Mormon, "the spirit bore witness that the record which it contained was true."5

On 31 December 1833 he was baptized by Zera Pulsipher. "The snow was about three feet deep, the day was cold, and the water was mixed with ice and snow, yet I
did not feel the cold."

Not long thereafter Wilford made his way to Kirtland, Ohio, where on 25 April 1834 he met the Prophet Joseph. When the Zion's Camp march began a week or so
later, Wilford was a part of it. From Missouri he went on a mission to the southern states. In 1836 he was back in Kirtland.

On 15 April 1837 he received his patriarchal blessing from Joseph Smith Sr., informing him that he would bring his father's household into the kingdom of God. Within
the month he left on a mission to the East to share the gospel with family and friends. On this mission he organized a branch of the Church at Fox Island before receiving
word that he had been appointed to the Quorum of the Twelve Apostles (see D&C 118:6). Wilford was ordained to that calling on 26 April 1839 at Far West,
Missouri.

As an Apostle his first assignment was to fulfill a mission to England. Feeble from an illness contracted along the Mississippi River, Wilford lay by a local post office in
Illinois. Observing his condition, the Prophet remarked, "Well, Brother Woodruff, you have started upon your mission."

"Yes," Wilford said, "but I feel and look more like a subject for the dissecting room than a missionary."

Joseph replied: "What did you say that for? Get up, and go along; all will be right with you."6

Parley P. Pratt, noting that Wilford was proceeding on the mission, hailed him, saying, "Brother Woodruff, I have no money, but I have an empty purse, which I will
give you." A little further on, Heber C. Kimball said to him, "As Parley has given you a purse, I have got a dollar I will give you to put in it." With these gifts Wilford left
the Nauvoo area for the East and then voyaged across the Atlantic Ocean. In about three months after arriving on British shores he had baptized over two hundred
people at the Benbow farm in Herefordshire. This was the beginning of his successful labor, which "enabled me to bring into the Church, through the blessings of God,
over eighteen hundred souls during eight months."7

Upon returning to Nauvoo, at Christmas time of 1841 he visited with other Apostles in the Prophet's home. His biographer wrote: "Elder Woodruff says in his journal
that the Prophet showed him and others for the first time the Urim and Thummim."8

In 1844 the opportunity for missionary service came again. The Prophet admonished, "Brother Woodruff, I want you to go, and if you do not you will die." While
Wilford was serving a mission in the east, the Prophet was martyred. Still sorrowing over the tragedy, in Boston on 17 July 1844 Wilford Woodruff and Brigham
Young called upon Sister Vose. "Brother Young took the bed and I the armchair, and then we veiled our faces and gave vent to our grief. Until now I had not shed a
tear since the death of the Prophet. My soul had been nerved up like steel."9

Wilford soon returned to Nauvoo, and by the end of August he was making preparations to leave for yet another mission to England. Among his preparations was a
visit to the widows of the martyrs, Emma Smith and Mary Fielding Smith. Emma gave him a piece of oak for a staff, taken from Joseph's coffin. Mary gave him locks of
hair from the heads of Joseph, Hyrum, Samuel, and Don Carlos Smith. He then obtained strands of hair from members of the Quorum of the Twelve Apostles. These
were placed "in the knob of my staff as a relic of those noble men, the master spirits of the nineteenth century."10

As British Mission president, Wilford preached the gospel and published the good news. When he returned to the United States the Saints had begun their exodus to
Iowa Territory. He joined them in their temporary encampments and helped organize a company to cross the plains (see D&C 136:13).

For the remaining decades of his life he played a vital role in the frontier settlements of the West. However, his main assignment for two decades was to accompany
Brigham Young. "Some day," said President Young, "I shall look to you for my journal."11 He wrote a journal for sixty-three years and a history of the leading men in
the Church. In referring to his writings, Wilford wrote: "I seem to be a marked victim of the adversary. I can find but one reason for this: the devil knew if I got into the
Church of Jesus Christ of Latter-day Saints, I would write the history of that Church and leave on record the works and teachings of the prophets, of the apostles and
elders."12

In 1877 he gave the dedicatory prayer on the St. George Temple and at the close of the services was appointed to preside over the temple. In 1879 religious
persecution against plural marriage caused Wilford to go into exile. "For the first time in my life I have had to flee from my enemies for the gospel's sake. They are trying
to arrest me for obeying the law of God in reference to Plural Marriage."13
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 287 / 536
At the death of President Taylor, Wilford Woodruff became the leader of the Church: "It is a position I have never looked for. I pray God to give me grace equal to my
day." At the April conference in 1889 he was sustained as President of the Church. On that occasion he said, "I pray God to protect me and give me power to magnify
In 1877 he gave the dedicatory prayer on the St. George Temple and at the close of the services was appointed to preside over the temple. In 1879 religious
persecution against plural marriage caused Wilford to go into exile. "For the first time in my life I have had to flee from my enemies for the gospel's sake. They are trying
to arrest me for obeying the law of God in reference to Plural Marriage."13

At the death of President Taylor, Wilford Woodruff became the leader of the Church: "It is a position I have never looked for. I pray God to give me grace equal to my
day." At the April conference in 1889 he was sustained as President of the Church. On that occasion he said, "I pray God to protect me and give me power to magnify
my calling to the end of my days."14

Those were difficult days as persecution against polygamy raged. However, on 6 October 1890 the prophet had the Manifesto presented to the assembled Saints in the
Tabernacle (Official Declaration-1). "I want to say to all Israel that the step which I have taken in issuing this Manifesto has not been done without earnest prayer
before the Lord," said the prophet.15

During his presidency many noteworthy events occurred-the dedication of the Salt Lake Temple, the granting of general amnesty to Church members, and statehood
for Utah. At the celebration of his ninetieth birthday a banner written with the words "We honor the man so honored of God" epitomized the life of the prophet. As he
neared the end of his life he summarized his journals and concluded that from 1834 to 1895 he had traveled 172,269 miles, held 7,555 meetings, attended 75 semi-
annual general conferences of the Church and 344 quarterly conferences, preached 3,526 discourses, established seventy-seven preaching places in missions,
organized fifty-one branches, received 18,977 letters, written 11,519 letters, assisted in confirming 8,952 Saints, labored 603 days in the Endowment House, traveled
through England, Scotland, Wales, six islands of the sea, and twenty-three states and five U.S. territories in the cause of righteousness.16

At his beside in San Francisco on 2 September 1898 was one of his counselors, George Q. Cannon. He wrote of President Woodruff's last moments: "I arose about 6
o'clock. The nurse told me he had been sleeping in the same position all the time. I took hold of his wrist, felt his pulse and I could feel that it was very faint. While I
stood there it grew fainter and fainter until it faded entirely."17

The remains of the deceased leader were conveyed from San Francisco to Salt Lake City by rail. He was buried on 8 September 1898 in Salt Lake City.

Notes

  1. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 5.

  2. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 11.

  3. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 16.

  4. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 18.

  5. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 33-34.

  6. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 109.

  7. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 109-10, 119.

  8. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 157.

  9. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 204, 208.

  10. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 227-28.

  11. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 346-47.

  12. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 477.

  13. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 506.

  14. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 560, 565.

  15. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 570.

  16. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:26.

  17. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 621.

Brigham Young

Testimony of the Twelve Apostles,

D&C 124:127; 126; 136; 138:53

Birth: 1 June 1801, Whittingham, Windham County, Vermont. Son of John Young and Abigail Howe.

Death: 29 August 1877, Salt Lake City, Salt Lake County, Utah.

Few men of the nineteenth century match the caliber and dogged determination of Brigham Young. From humble beginnings in an obscure village in Vermont he rose to
the applause of thinking men; but more important, he grew in favor with God. Although some would contend that the laborious toils of farm labor and unwelcome
poverty dominated his early years, it was his unwavering search for eternal truth that permeated his thoughts.

Reading the(c)
 Copyright  Book  of Mormon,
               2005-2009,       listening
                            Infobase      to missionaries,
                                        Media  Corp.       and baptism brought answers to Brigham's search: "When I saw a man without eloquence,Page
                                                                                                                                                 or talents
                                                                                                                                                        288 for/public
                                                                                                                                                                 536
speaking, who could only say, 'I know, by the power of the Holy Ghost, that the Book of Mormon is true, that Joseph Smith is a Prophet of the Lord,' the Holy Ghost
proceeding from that individual illuminated my understanding, and light, glory, and immortality were before me."1
Few men of the nineteenth century match the caliber and dogged determination of Brigham Young. From humble beginnings in an obscure village in Vermont he rose to
the applause of thinking men; but more important, he grew in favor with God. Although some would contend that the laborious toils of farm labor and unwelcome
poverty dominated his early years, it was his unwavering search for eternal truth that permeated his thoughts.

Reading the Book of Mormon, listening to missionaries, and baptism brought answers to Brigham's search: "When I saw a man without eloquence, or talents for public
speaking, who could only say, 'I know, by the power of the Holy Ghost, that the Book of Mormon is true, that Joseph Smith is a Prophet of the Lord,' the Holy Ghost
proceeding from that individual illuminated my understanding, and light, glory, and immortality were before me."1

Anxious to learn more about his new religion, Brigham journeyed to Kirtland to meet the Prophet Joseph Smith: "When I went to Kirtland I had not a coat in the
world," he said. "Neither had I a shoe to my feet, and I had to borrow a pair of pants and a pair of boots."2 Of his initial meeting with Joseph he recalled: "Here my joy
was full at the privilege of shaking the hand of the Prophet of God, and receiving the sure testimony, by the spirit of prophecy, that he was all that any man could believe
him to be as a true Prophet."3

On 14 February 1835 Brigham Young was ordained a member of the Quorum of the Twelve Apostles. As an Apostle he was zealous in defense of the Prophet. One
evening in Kirtland, overhearing a man loudly rail against Joseph Smith, Brigham reacted: "I put my pants and shoes on, took my cowhide, went out, and laying hold on
him, jerked him round, and assured him that if he did not stop his noise and let the people enjoy their sleep without interruption, I would cowhide him on the spot, for
we had the Lord's Prophet right here, and we did not want the devil's prophet yelling round the streets. The nuisance was forthwith abated."4

To the faithful, Brigham was a compassionate friend. Having witnessed Mary Pitt, an English woman who had suffered from crippling lameness for eleven years, being
carried to her baptism, he pronounced a healing blessing. He "rebuked her lameness in the name of the Lord, and commanded her to arise and walk. The lameness left
her, and she never afterwards used a staff or crutch."5

Brigham marveled at the miraculous healing and the thousands of converts in the British Isles that embraced the gospel: "It truly seemed a miracle. We landed in the
spring of 1840, as strangers in a strange land and penniless. But through the mercy of God we have gained many friends, established churches and have left sown in the
hearts of many thousands the seeds of eternal truth."6

The darkest day of his life was 27 June 1844, the day of the martyrdom of Joseph Smith: "Spent the day in Boston with brother Woodruff. In the evening, while sitting
in the depot waiting, I felt a heavy depression of Spirit, and so melancholy I could not converse with any degree of pleasure. I could not assign my reasons for my
peculiar feelings."7

Twelve days later he learned of the tragic deaths of the Prophet Joseph and his brother Hyrum: "The first thing I thought of was whether Joseph had taken the keys of
the kingdom with him from the earth. Bringing my hand down on my knee, I said, 'The keys of the kingdom are right here with the Church.'"8

With renewed conviction he returned to Nauvoo, where he resolutely declared, "The Twelve are appointed by the finger of God an independent body who have the
keys of the priesthood-the keys of the kingdom of God to deliver to all the world."9 The authority of the Twelve was challenged on 8 August 1844 by Sidney Rigdon.
With characteristic resolution and steadfastness Brigham met the challenge. He seemed to appear to an assembled multitude like the Prophet Joseph Smith in physical
stature and in speech. William C. Staines wrote, "I thought it was he and so did thousands who heard it."10

Determined to carry forward the Lord's plans as implemented by Joseph Smith, Brigham encouraged the completion of the Nauvoo Temple. "We want to build the
Temple in this place," he said, "if we have to build it as the Jews built the walls of the Temple in Jerusalem, with a sword in one hand and the trowel in the other."11 Yet
as the temple neared completion, threatened violence became unrestrained and a forced exodus was imminent.

In February 1846 Brigham Young cried, "Flee Babylon by land or by sea." Thousands of obedient Saints responded and fled from the comforts of Nauvoo to the
rigors of Iowa's wilderness. Their sacrifice and suffering, from the loess hills of Iowa to the barren plains of Nebraska and the rigors of the Rockies, is a historic
migration without parallel.

"This is the right place, drive on," Brigham said on 24 July 1847 as he looked over the semi-arid desert of the Great Salt Lake Valley.12 These words were echoed in
correspondence to Charles C. Rich: "Let all the brethren and Sisters cheer up their hearts, and know assuredly that God has heard and answered their prayers and
ours, and led us to a goodly land."13

Leaving only a handful of Saints in the Valley, Brigham returned to the bluffs of the Missouri River to bring his leadership to the many Saints there and guide them to
their new home of safety in the Rockies. There in Winter Quarters, he was sustained in December 1847 as prophet and President of The Church of Jesus Christ of
Latter-day Saints, fulfilling the prophecy given by Joseph Smith many years before in Kirtland that "the time will come when Brigham Young will preside over this
church."14

President Young served faithfully in that capacity for thirty years. His contributions to the Church and kingdom of God are unequaled. As President he faced multiple
problems of emigration, settling, and religious persecution. Yet he never swerved in his conviction to the faith. "We have been kicked out of the frying-pan into the fire,"
said Brigham, "out of the fire into the middle of the floor, and here we are and here we will stay." He knew that God had revealed to him "that this is the spot to locate
his people, and here is where they will prosper."15

His courageous steadfastness earned for him the title "Lion of the Lord." Even President Abraham Lincoln recognized that Brigham was not someone to offend. He told
T. B. H. Stenhouse, a Mormon journalist, "You go back and tell Brigham Young that if he will let me alone I will let him alone."16 Brigham was a man with a mission
and vision of what the future would hold for the Latter-day Saints:

It has been asked if we intend to settle more valleys. Why certainly we expect to fill the next valley and then the next, and the next, and so on. It has been the cry of
late, through the columns of the newspapers, that the "Mormons" are going into Mexico! That is quite right, we calculate to go there. Are we going back to Jackson
County? Yes. When? As soon as the way opens up. We intend to hold our own here, and also penetrate the north and the south, the east and the west, there to make
others and to raise the ensign of truth. We will continue to grow, to increase and spread abroad, and the powers of earth and hell combined cannot hinder it.17

Brigham Young died at 4 p.m. on 29 August 1877 in Salt Lake City, after calling "Joseph, Joseph, Joseph." In life he had been separated from his beloved friend, the
Prophet Joseph Smith, yet with Brigham's death they were united again. Like Joseph, Brigham had fulfilled the measure of his creation. And he advised that at his
interment there should be "no crying or mourning with anyone as I have done my work faithfully and in good faith."18

Notes

  1. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 1:90.

Copyright (c)Young,
 2. Brigham  2005-2009,   Infobase
                    in Journal      Media Corp.
                               of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 2:128.                                       Page 289 / 536

  3. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Notes

  1. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 1:90.

  2. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 2:128.

  3. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 1:289.

  4. Brigham Young, Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Elden Jay Watson, 1968), pp. 17-18.

  5. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 120.

  6. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 2:86.

  7. Brigham Young, Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Elden Jay Watson, 1968), p. 169.

  8. James R. Clark, comp., Messages of the First Presidency, 6 vols. (Salt Lake City: Bookcraft, 1965-75), 1:233.

  9. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 7:233.

  10. As cited in Francis M. Gibbons, Brigham Young, Modern Moses, Prophet of God (Salt Lake City: Deseret Book Co., 1981), p. 104.

  11. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 7:256.

  12. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 3:224.

   13. Letter of Brigham Young to Charles C. Rich, 2 August 1847, as cited in Leonard J. Arrington, Charles C. Rich, Mormon General and Western Frontiersman
(Provo, Utah: Brigham Young University Press, 1974), p. 118.

  14. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 1:289.

  15. As cited in Milton R. Hunter, in Conference Report, April 1947, p. 68.

  16. As cited in Leonard J. Arrington, Brigham Young, American Moses (New York: Alfred A. Knopf, 1985), p. 295.

  17. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 18:355-56.

  18. As cited in Preston Nibley, Brigham Young: The Man and His Work (Salt Lake City: Deseret News Press, 1936), p. 537.

Joseph Young

D&C 124:138

Birth: 7 April 1797, Hopkinton, Middlesex County, Massachusetts. Son of John Young and Nabbie Howe.

Death: 16 July 1881, Salt Lake City, Salt Lake County, Utah.

Joseph Young was reared in the wilderness of the eastern states, amid trees and woods, flowers and streams. He attended various denominational services with his
family in small communities from Vermont to New York. Although he practiced the trade of painting and glazing, he preferred being an itinerant preacher, traveling
through the forest preaching the message of Jesus Christ.

In 1818 he left his parental home to further his quest for eternal truth. "I was anxious about this period, to know something of the future existence, beyond this mortal
life and labored for the knowledge of it incessantly."1 In June 1830 he traveled with his brother Phineas to Canada: "On our way thence, we stopped in the town of
Lyons, at the house of a J. Green. Here I think we remained one night. It was at this place, I first had sight of the Book of Mormon. It was shown to us [by] a Solomon
Chamberlain. Nothing could have been more acceptable to my famishing soul. I hailed it as my Spiritual Jubilee a deliverance from a long night of darkness and
bondage."2

Joseph and Phineas left Upper Canada and journeyed to Pennsylvania to visit a small branch of the Church. In Columbia, Pennsylvania, Joseph was baptized on 6
April 1832 and ordained an elder a few days later. He soon began missionary labors in New York and Upper Canada, among friends and relatives. When sharing the
new doctrine with his brother John, he met opposition: "Joseph, you have received a new doctrine, and another spirit from what you have had heretofore, and I fear it is
a delusion; for the scriptures say that many false spirits have gone out into the world, and this is one of them."3

Joseph penned his immediate reaction to these words: "My spirit sunk within me; and darkness profound gathered thick like a cloud, covering my mind and spirit so
densely, that I was in great mental agony. However I did [not] remain long in this sad condition; for I prayed earnestly to the Lord for deliverance, and it came as
suddenly as if I had been led from a dungeon, into the sunlight of heaven."4

His brother was seized with severe pains in his head, and returning to his home he "threw himself on the hearth wrestling under excruceeding [sic] agonies." He
requested, "Joseph, you profess to have the priesthood of an institution that heals the sick. If you have received such a gift as that, I wish you would lay your hands on
me." Joseph agreed to bless him if he promised to not persecute or speak against the doctrine again. The afflicted brother consented and Joseph prayed for him. "My
prayer was heard in a moment or two and he was perfectly healed."5 Six months later Joseph baptized his brother John.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 290 / 536
By 1834 Joseph was residing in Kirtland and had responded to the call to march with Zion's Camp to Missouri. The Prophet promised that if he would keep his
counsel on the march, "not a hair of his head would be hurt."6 Of that arduous journey Joseph wrote: "I never went through a more severe trial of my faith. It was as
much as we all could bear. We walked one hundred miles in three days in the hottest weather."7
His brother was seized with severe pains in his head, and returning to his home he "threw himself on the hearth wrestling under excruceeding [sic] agonies." He
requested, "Joseph, you profess to have the priesthood of an institution that heals the sick. If you have received such a gift as that, I wish you would lay your hands on
me." Joseph agreed to bless him if he promised to not persecute or speak against the doctrine again. The afflicted brother consented and Joseph prayed for him. "My
prayer was heard in a moment or two and he was perfectly healed."5 Six months later Joseph baptized his brother John.

By 1834 Joseph was residing in Kirtland and had responded to the call to march with Zion's Camp to Missouri. The Prophet promised that if he would keep his
counsel on the march, "not a hair of his head would be hurt."6 Of that arduous journey Joseph wrote: "I never went through a more severe trial of my faith. It was as
much as we all could bear. We walked one hundred miles in three days in the hottest weather."7

In February 1835 the Prophet confided in him his intention to organize the Quorum of the Seventy, and revealed, "Brother Joseph, the Lord has made you president of
the Seventies" (D&C 124:138-39). 8 For the next forty-six years he presided as one of the seven Presidents. One of his first assignments was to help the Kirtland poor
remove to Far West, Missouri. En route they stopped at Haun's Mill, where many suffered in the terrible massacre. According to family tradition, about 4:00 p.m.
Joseph sat in the doorway of a cabin with his young son Seymour on his knee and his wife next to him. He saw armed men on horses riding toward the mill at great
speed: "Joseph latched the door of the cabin where they were, and faced his wife. She raised her arms and cried to God to protect her husband, and then begged him
to try to escape to the woods. He hated to leave her but she insisted, and he climbed out a window and escaped into the heavy brush."9

When the massacre ended he returned to help bury the bodies in an old abandoned well.

Joseph and his family fled from the atrocities in Missouri to Quincy, Illinois. They eventually settled in Nauvoo, where they built an attractive red brick home. Joseph
supported his family by painting and glazing. He was privileged to preside at the dedication of the temple, and on 10 February 1846 he was appointed to preside over
the Saints still residing in Nauvoo. However, before the year ended he fled from rising mobocracy. His wife wrote of their departure: "We are leaving our homes today
to cross the frozen river. We must not look back, but placing our faith in God, we must leave our destiny in His hands. Joseph appears to be cheerful, but the little
children cry much of the time. They suffer with the cold, and the fires are cheerless."10

In 1850 they trekked to the Valley of the Great Salt Lake. Living in the desert near the Salt Lake was not easy for Joseph. He wrote: "We have had nothing to eat for
three days. My brother Lorenzo sent us a small piece of venison tonight, which he had obtained from a trapper. We all relished it much. It may please God to send us
bread again. We must not falter in our faith, but sing always to the Glory of God."11

From 1856 to 1872 Joseph's family resided near Temple Square in the Salt Lake Twelfth Ward. During these years Joseph's valuable service was noteworthy. On 30
April 1860 he led a "Church train" to the East, consisting of thirty-six wagons loaded with Utah-grown products. In 1862 he gave a series of lectures at the Deseret
Theological Institute in Salt Lake City on "Travels of the Children of Israel." In 1870 Joseph fulfilled a mission to the British Isles, there preaching the good news of the
Restoration. After returning to the Valley he journeyed to pioneer settlements in Utah, Arizona, Idaho, and New Mexico to organize quorums of the seventies.

In 1881 Joseph Young succumbed to general weakness and debility incident to old age. He died on 16 July 1881 at the age of eighty-four. His funeral was held in the
Salt Lake Tabernacle on 19 July 1881 and was attended by thousands of Latter-day Saints.12

Notes

  1. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), pp. 5-6, in author's possession.

  2. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), p. 6, in author's possession.

  3. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), p. 9, in author's possession.

  4. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), pp. 9-10, in author's possession.

  5. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), pp. 10-12, in author's possession.

  6. James L. Bradley, Zion's Camp 1834: Prelude to the Civil War (Logan, Utah: James L. Bradley, 1990), p. 26.

  7. As cited in Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 107, in author's possession.

  8. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:181 n.

  9. Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 111, in author's possession.

  10. As cited in Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 116, in author's possession.

  11. As cited in Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 118, in author's possession.

  12. Joseph Young's son Seymour Young added six pages to his father's autobiographical sketch, in author's possession.

CHAPTER 12

ROMANS 12:1
1 I plead with you therefore, brethren, by the compassions of God, to present all your faculties to Him as a living and holy sacrifice acceptable to
Him. This with you will be an act of reasonable worship.

ROMANS 12:2
2 And do not follow the customs of the present age, but be transformed by the entire renewal of your minds, so that you may learn by experience
what God's will is - that will which is good and beautiful and perfect.

ROMANS 12:3
3 For through the authority graciously given to me I warn every individual among you not to value himself unduly, but to cultivate sobriety of
judgment in accordance with the amount of faith which God has allotted to each one.
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ROMANS 12:4
4 For just as there are in the one human body many parts, and these parts have not all the same function;
ROMANS 12:3
3 For through the authority graciously given to me I warn every individual among you not to value himself unduly, but to cultivate sobriety of
judgment in accordance with the amount of faith which God has allotted to each one.

ROMANS 12:4
4 For just as there are in the one human body many parts, and these parts have not all the same function;

ROMANS 12:5
5 so collectively we form one body in Christ, while individually we are linked to one another as its members.

ROMANS 12:6
6 But since we have special gifts which differ in accordance with the diversified work graciously entrusted to us, if it is prophecy, let the prophet
speak in exact proportion to his faith;

ROMANS 12:7
7 if it is the gift of administration, let the administrator exercise a sound judgment in his duties.

ROMANS 12:8
8 The teacher must do the same in his teaching; and he who exhorts others, in his exhortation. He who gives should be liberal; he who is in authority
should be energetic and alert; and he who succors the afflicted should do it cheerfully.

ROMANS 12:9
9 Let your love be perfectly sincere. Regard with horror what is evil; cling to what is right.

ROMANS 12:10
10 As for brotherly love, be affectionate to one another; in matters of worldly honor, yield to one another.

ROMANS 12:11
11 Do not be indolent when zeal is required. Be thoroughly warm-hearted, the Lord's own servants,

ROMANS 12:12
12 full of joyful hope, patient under persecution, earnest and persistent in prayer.

ROMANS 12:13
13 Relieve the necessities of God's people; always practice hospitality.

ROMANS 12:14
14 Invoke blessings on your persecutors - blessings, not curses.

ROMANS 12:15
15 Rejoice with those who rejoice; weep with those who weep.

ROMANS 12:16
16 Have full sympathy with one another. Do not give your mind to high things, but let humble ways content you. Do not be wise in your own
conceits.

ROMANS 12:17
17 Pay back to no man evil for evil. Take thought for what is right and seemly in every one's esteem.

ROMANS 12:18
18 If you can, so far as it depends on you, live at peace with all the world.

ROMANS 12:19
19 Do not be revengeful, my dear friends, but give way before anger; for it is written, "'Revenge belongs to Me: I will pay back,' says the Lord."

ROMANS 12:20
20 On the contrary, therefore, if your enemy is hungry, give him food; if he is thirsty, quench his thirst. For by doing this you will be heaping
burning coals upon his head.

ROMANS 12:21
21 Do not be overcome by evil, but overcome the evil with goodness.

CHAPTER 13

ROMANS 13:1
1 Let every individual be obedient to those who rule over him; for no one is a ruler except by God's permission, and our present rulers have had their
rank and power assigned to them by Him.

ROMANS 13:2
2 Therefore the man who rebels against his ruler is resisting God's will; and those who thus resist will bring punishment upon themselves.

ROMANS 13:3
3 For judges and magistrates are to be feared not by right-doers but by wrong-doers. You desire - do you not? - to have no reason to fear your ruler.
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ROMANS 13:4
ROMANS 13:3
3 For judges and magistrates are to be feared not by right-doers but by wrong-doers. You desire - do you not? - to have no reason to fear your ruler.
Well, do the thing that is right, and then he will commend you.

ROMANS 13:4
4 For he is God's servant for your benefit. But if you do what is wrong, be afraid. He does not wear the sword to no purpose: he is God's servant - an
administrator to inflict punishment upon evil-doers.

ROMANS 13:5
5 We must obey therefore, not only in order to escape punishment, but also for conscience' sake.

ROMANS 13:6
6 Why, this is really the reason you pay taxes; for tax-gatherers are ministers of God, devoting their energies to this very work.

ROMANS 13:7
7 Pay promptly to all men what is due to them: taxes to those to whom taxes are due, toll to those to whom toll is due, respect to those to whom
respect is due, honor to those to whom honor is due.

ROMANS 13:8
8 Owe nothing to any one except mutual love; for he who loves his fellow man has satisfied the demands of Law.

ROMANS 13:9
9 For the precepts, "Thou shalt not commit adultery," "Thou shalt do no murder," "Thou shalt not steal," "Thou shalt not covet," and all other
precepts, are summed up in this one command, "Thou shalt love thy fellow man as much as thou lovest thyself."

ROMANS 13:10
10 Love avoids doing any wrong to one's fellow man, and is therefore complete obedience to Law.

ROMANS 13:11
11 Carry out these injunctions because you know the critical period at which we are living, and that it is now high time, to rouse yourselves from
sleep; for salvation is now nearer to us than when we first became believers.

ROMANS 13:12
12 The night is far advanced, and day is about to dawn. We must therefore lay aside the deeds of darkness, and clothe ourselves with the armor of
Light.

ROMANS 13:13
13 Living as we do in broad daylight, let us conduct ourselves becomingly, not indulging in revelry and drunkenness, nor in lust and debauchery,
nor in quarrelling and jealousy.

ROMANS 13:14
14 On the contrary, clothe yourselves with the Lord Jesus Christ, and make no provision for gratifying your earthly cravings.

CHAPTER 14

ROMANS 14:1
1 I now pass to another subject. Receive as a friend a man whose faith is weak, but not for the purpose of deciding mere matters of opinion.

ROMANS 14:2
2 One man's faith allows him to eat anything, while a man of weaker faith eats nothing but vegetables.

ROMANS 14:3
3 Let not him who eats certain food look down upon him who abstains from it, nor him who abstains from it find fault with him who eats it; for God
has received both of them.

ROMANS 14:4
4 Who are you that you should find fault with the servant of another? Whether he stands or falls is a matter which concerns his own master. But
stand he will; for the Master can give him power to stand.

ROMANS 14:5
5 One man esteems one day more highly than another; another esteems all days alike. Let every one be thoroughly convinced in his own mind.

ROMANS 14:6
6 He who regards the day as sacred, so regards it for the Master's sake; and he who eats certain food eats it for the Master's sake, for he gives thanks
to God; and he who refrains from eating it refrains for the Master's sake, and he also gives thanks to God.

ROMANS 14:7
7 For not one of us lives to himself, and not one dies to himself.

ROMANS 14:8
8 If we live, we live to the Lord: if we die, we die to the Lord. So whether we live or die, we belong to the Lord.
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ROMANS 14:9
9 For this was the purpose of Christ's dying and coming to life - namely that He might be Lord both of the dead and the living.
ROMANS 14:8
8 If we live, we live to the Lord: if we die, we die to the Lord. So whether we live or die, we belong to the Lord.

ROMANS 14:9
9 For this was the purpose of Christ's dying and coming to life - namely that He might be Lord both of the dead and the living.

ROMANS 14:10
10 But you, why do you find fault with your brother? Or you, why do you look down upon your brother? We shall all stand before God to be
judged;

ROMANS 14:11
11 for it is written, "'As I live,' says the Lord, 'to Me every knee shall bow, and every tongue shall make confession to God.'"

ROMANS 14:12
12 So we see that every one of us will give account of himself to God.

ROMANS 14:13
13 Therefore let us no longer judge one another; but, instead of that, you should come to this judgment - that we must not put a stumbling-block in
our brother's path, nor anything to trip him up.

ROMANS 14:14
14 As one who lives in union with the Lord Jesus, I know and am certain that in its own nature no food is 'impure'; but if people regard any food as
impure, to them it is.

ROMANS 14:15
15 If your brother is pained by the food you are eating, your conduct is no longer controlled by love. Take care lest, by the food you eat, you lead to
ruin a man for whom Christ died.

ROMANS 14:16
16 Therefore do not let the boon which is yours in common be exposed to reproach.

ROMANS 14:17
17 For the Kingdom of God does not consist of eating and drinking, but of right conduct, peace and joy, through the Holy Spirit;

ROMANS 14:18
18 and whoever in this way devotedly serves Christ, God takes pleasure in him, and men highly commend him.

ROMANS 14:19
19 Therefore let us aim at whatever makes for peace and mutual upbuilding of character.

ROMANS 14:20
20 Do not for food's sake be throwing down God's work. All food is pure; but a man is in the wrong if his food is a snare to others.

ROMANS 14:21
21 The right course is to forego eating meat or drinking wine or doing anything that tends to your brother's fall.

ROMANS 14:22
22 As for you and your faith, keep your faith to yourself in the presence of God. The man is to be congratulated who does not pronounce judgment
on himself in what his actions sanction.

ROMANS 14:23
23 But he who has misgivings and yet eats meat is condemned already, because his conduct is not based on faith; for all conduct not based on faith is
sinful.

CHAPTER 15

ROMANS 15:1
1 As for us who are strong, our duty is to bear with the weaknesses of those who are not strong, and not seek our own pleasure.

ROMANS 15:2
2 Let each of us endeavor to please his fellow Christian, aiming at a blessing calculated to build him up.

ROMANS 15:3
3 For even the Christ did not seek His own pleasure. His principle was, "The reproaches which they addressed to Thee have fallen on me."

ROMANS 15:4
4 For all that was written of old has been written for our instruction, so that we may always have hope through the power of endurance and the
encouragement which the Scriptures afford.

ROMANS 15:5
5 And may God, the giver of power of endurance and of that encouragement, grant you to be in full sympathy with one another in accordance with
the example of Christ Jesus,
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ROMANS 15:6
6 so that with oneness both of heart and voice you may glorify the God and Father of our Lord Jesus Christ.
ROMANS 15:5
5 And may God, the giver of power of endurance and of that encouragement, grant you to be in full sympathy with one another in accordance with
the example of Christ Jesus,

ROMANS 15:6
6 so that with oneness both of heart and voice you may glorify the God and Father of our Lord Jesus Christ.

ROMANS 15:7
7 Habitually therefore give one another a friendly reception, just as Christ also has received you, and thus promote the glory of God.

ROMANS 15:8
8 My meaning is that Christ has become a servant to the people of Israel in vindication of God's truthfulness - in showing how sure are the promises
made to our forefathers -

ROMANS 15:9
9 and that the Gentiles also have glorified God in acknowledgment of His mercy. So it is written, "For this reason I will praise Thee among the
Gentiles, and sing psalms in honor of Thy name."

ROMANS 15:10
10 And again the Psalmist says, "Be glad, ye Gentiles, in company with His People."

ROMANS 15:11
11 And again, "Praise the Lord, all ye Gentiles, and let all the people extol Him."

ROMANS 15:12
12 And again Isaiah says, "There shall be the Root of Jesse and One who rises up to rule the Gentiles. On Him shall the Gentiles build their hopes."

ROMANS 15:13
13 May God, the giver of hope, fill you with continual joy and peace because you trust in Him - so that you may have abundant hope through the
power of the Holy Spirit.

ROMANS 15:14
14 But as to you, brethren, I am convinced - yes, I Paul am convinced - that, even apart from my teaching, you are already full of goodness of heart,
and enriched with complete Christian knowledge, and are also competent to instruct one another.

ROMANS 15:15
15 But I write to you the more boldly - partly as reminding you of what you already know - because of the authority graciously entrusted to me by
God,

ROMANS 15:16
16 that I should be a minister of Christ Jesus among the Gentiles, doing priestly duties in connection with God's Good News so that the sacrifice -
namely the Gentiles - may be acceptable to Him, being (as it is) an offering which the Holy Spirit has made holy.

ROMANS 15:17
17 I can therefore glory in Christ Jesus concerning the work for God in which I am engaged.

ROMANS 15:18
18 For I will not presume to mention any of the results that Christ has brought about by other agency than mine in securing the obedience of the
Gentiles by word or deed,

ROMANS 15:19
19 with power manifested in signs and marvels, and through the power of the Holy Spirit. But - to speak simply of my own labors - beginning in
Jerusalem and the outlying districts, I have proclaimed without reserve, even as far as Illyricum, the Good News of the Christ;

ROMANS 15:20
20 making it my ambition, however, not to tell the Good News where Christ's name was already known, for fear I should be building on another
man's foundation.

ROMANS 15:21
21 But, as Scripture says, "Those shall see, to whom no report about Him has hitherto come, and those who until now have not heard shall
understand."

ROMANS 15:22
22 And it is really this which has again and again prevented my coming to you.

ROMANS 15:23
23 But now, as there is no more unoccupied ground in this part of the world, and I have for years past been eager to pay you a visit,

ROMANS 15:24
24 I hope, as soon as ever I extend my travels into Spain, to see you on my way and be helped forward by you on my journey, when I have first
enjoyed being with you for a time.

ROMANS 15:25
25 But at present
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ROMANS 15:26
26 for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem.
enjoyed being with you for a time.

ROMANS 15:25
25 But at present I am going to Jerusalem to serve God's people,

ROMANS 15:26
26 for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem.

ROMANS 15:27
27 Yes, they have kindly done this, and, in fact, it was a debt they owed them. For seeing that the Gentiles have been admitted in to partnership with
the Jews in their spiritual blessings, they in turn are under an obligation to render sacred service to the Jews in temporal things.

ROMANS 15:28
28 So after discharging this duty, and making sure that these kind gifts reach those for whom they are intended, I shall start for Spain, passing
through Rome on my way there;

ROMANS 15:29
29 and I know that when I come to you it will be with a vast amount of blessing from Christ.

ROMANS 15:30
30 But I entreat you, brethren, in the name of our Lord Jesus Christ and by the love which His Spirit inspires, to help me by wrestling in prayer to
God on my behalf,

ROMANS 15:31
31 asking that I may escape unhurt from those in Judaea who are disobedient, and that the service which I am going to Jerusalem to render may be
well received by the Church there,

ROMANS 15:32
32 in order that if God be willing I may come to you with a glad heart, and may enjoy a time of rest with you.

ROMANS 15:33
33 May God, who gives peace be with you all! Amen.

CHAPTER 16

ROMANS 16:1
1 Herewith I introduce our sister Phoebe to you, who is a servant of the Church at Cenchreae,

ROMANS 16:2
2 that you may receive her as a fellow Christian in a manner worthy of God's people, and may assist her in any matter in which she may need help.
For she has indeed been a kind friend to many, including myself.

ROMANS 16:3
3 Greetings to Prisca and Aquila my fellow laborers in the work of Christ Jesus -

ROMANS 16:4
4 friends who have endangered their own lives for mine. I am grateful to them, and not I alone, but all the Gentile Churches also.

ROMANS 16:5
5 Greetings, too, to the Church that meets at their house. Greetings to my dear Epaenetus, who was the earliest convert to Christ in the province of
Asia;

ROMANS 16:6
6 to Mary who has labored strenuously among you;

ROMANS 16:7
7 and to Andronicus and Junia, my countrymen, who once shared my imprisonment. They are of note among the Apostles, and are Christians of
longer standing than myself.

ROMANS 16:8
8 Greetings to Ampliatus, dear to me in the Lord;

ROMANS 16:9
9 to Urban, our fellow laborer in Christ, and to my dear Stachys.

ROMANS 16:10
10 Greetings to Apella, that veteran believer; and to the members of the household of Aristobulus.

ROMANS 16:11
11 Greetings to my countryman, Herodion; and to the believing members of the household of Narcissus.

ROMANS 16:12
12 Greetings to those Christian workers, Tryphaena and Tryphosa; also to dear Persis, who has labored strenuously in the Lord's work.
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ROMANS 16:13
13 Greetings to Rufus, who is one of the Lord's chosen people; and to his mother, who has also been a mother to me.
ROMANS 16:12
12 Greetings to those Christian workers, Tryphaena and Tryphosa; also to dear Persis, who has labored strenuously in the Lord's work.

ROMANS 16:13
13 Greetings to Rufus, who is one of the Lord's chosen people; and to his mother, who has also been a mother to me.

ROMANS 16:14
14 Greetings to Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and to the brethren associated with them;

ROMANS 16:15
15 to Philologus and Julia, Nereus and his sister and Olympas, and to all God's people associated with them.

ROMANS 16:16
16 Salute one another with a holy kiss. All the Churches of Christ send greetings to you.

ROMANS 16:17
17 But I beseech you, brethren, to keep a watch on those who are causing the divisions among you, and are leading others into sin, in defiance of the
instruction which you have received; and habitually to shun them.

ROMANS 16:18
18 For men of that stamp are not bondservants of Christ our Lord, but are slaves to their own appetites; and by their plausible words and their
flattery they utterly deceive the minds of the simple.

ROMANS 16:19
19 Your fidelity to the truth is everywhere known. I rejoice over you, therefore, but I wish you to be wise as to what is good, and simple-minded as to
what is evil.

ROMANS 16:20
20 And before long, God the giver of peace will crush Satan under your feet. The grace of our Lord Jesus Christ be with you!

ROMANS 16:21
21 Timothy, my fellow worker, sends you greetings, and so do my countrymen Lucius, Jason and Sosipater.

ROMANS 16:22
22 I, Tertius, who write this letter, send you Christian greetings.

ROMANS 16:23
23 Gaius, my host, who is also the host of the whole Church, greets you. So do Erastus, the treasurer of the city, and Quartus our brother.

ROMANS 16:24
24 []

ROMANS 16:25
25 To Him who has it in His power to make you strong, as declared in the Good News which I am spreading, and the proclamation concerning Jesus
Christ, in harmony with the unveiling of the Truth which in the periods of past Ages remained unuttered,

ROMANS 16:26
26 but has now been brought fully to light, and by the command of the God of the Ages has been made known by the writings of the Prophets
among all the Gentiles to win them to obedience to the faith -

ROMANS 16:27
27 to God, the only wise, through Jesus Christ, even to Him be the glory through all the Ages! Amen.


Weymouth 1 CORINTHIANS
Paul's First Letter
To The
Corinthians

The genuineness of the two Letters to the Corinthians has never been seriously disputed. The first was written by the Apostle Paul, probably in the early spring of 56
A.D., just before he left Ephesus for Troas in the course of his third missionary tour (Acts 19). The Church in Corinth had been founded by him during his previous tour
(Acts 18). After some hesitation he had been induced to preach in Corinth, and in spite of the opposition of the Jews such great success attended his efforts that he
remained there for more than eighteen months. The furious attack upon him which was frustrated by Gallio gave impetus to the new cause, so that when the Apostle
left, there was a comparatively strong Church there, consisting mostly of Greeks, but including not a few Jews also. The dangers, however, arising out of the
temperament and circumstances of the Corinthians soon manifested themselves. The city was the capital of Roman Greece, a wealthy commercial center, and the home
of a restless, superficial intellectualism. Exuberant verbosity, selfish display, excesses at the Lord's table, unseemly behavior of women at meetings for worship, and also
abuse of spiritual gifts, were complicated by heathen influences and the corrupting customs of idolatry. Hence the Apostle's pleas, rebukes, and exhortations. Most
noteworthy of all is his forceful treatment of the subject of the Resurrection of Christ; and this only a quarter of a century after the event. Of the Letter mentioned in
5:9we know nothing.

CHAPTER 1

1 CORINTHIANS 1:1
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1 CORINTHIANS 1:2
2 To the Church of God in Corinth, men and women consecrated in Christ Jesus, called to be saints, with all in every place who call on the name of
CHAPTER 1

1 CORINTHIANS 1:1
1 Paul, called to be an Apostle of Christ Jesus through the will of God - and our brother Sosthenes:

1 CORINTHIANS 1:2
2 To the Church of God in Corinth, men and women consecrated in Christ Jesus, called to be saints, with all in every place who call on the name of
our Lord Jesus Christ - their Lord as well as ours.

1 CORINTHIANS 1:3
3 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

1 CORINTHIANS 1:4
4 I thank my God continually on your behalf for the grace of God bestowed on you in Christ Jesus -

1 CORINTHIANS 1:5
5 that you have been so richly blessed in Him, with readiness of speech and fullness of knowledge.

1 CORINTHIANS 1:6
6 Thus my testimony as to the Christ has been confirmed in your experience,

1 CORINTHIANS 1:7
7 so that there is no gift of God in which you consciously come short while patiently waiting for the reappearing of our Lord Jesus Christ,

1 CORINTHIANS 1:8
8 who will also keep you stedfast to the very End, so that you will be free from reproach on the day of our Lord Jesus Christ.

1 CORINTHIANS 1:9
9 God is ever true to His promises, and it was by Him that you were, one and all, called into fellowship with his Son Jesus Christ, our Lord.

1 CORINTHIANS 1:10
10 Now I entreat you, brethren, in the name of our Lord Jesus Christ, to cultivate a spirit of harmony - all of you - and that there be no divisions
among you, but rather a perfect union through your having one mind and one judgment.

1 CORINTHIANS 1:11
11 For I have been distinctly informed, my brethren, about you by Chloe's people, that there are dissensions among you.

1 CORINTHIANS 1:12
12 What I mean is that each of you is a partisan. One man says "I belong to Paul;" another "I belong to Apollos;" a third "I belong to Peter;" a fourth
"I belong to Christ."

1 CORINTHIANS 1:13
13 Is the Christ in fragments? Is it Paul who was crucified on your behalf? Or were you baptized to be Paul's adherents?

1 CORINTHIANS 1:14
14 I thank God that I did not baptize any of you except Crispus and Gaius -

1 CORINTHIANS 1:15
15 for fear people should say that you were baptized to be my adherents.

1 CORINTHIANS 1:16
16 I did, however, baptize Stephanas' household also: but I do not think that I baptized any one else.

1 CORINTHIANS 1:17
17 Christ did not send me to baptize, but to proclaim the Good News; and not in merely wise words - lest the Cross of Christ should be deprived of its
power.

1 CORINTHIANS 1:18
18 For the Message of the Cross is foolishness to those who are on the way to perdition, but it is the power of God to those whom He is saving.

1 CORINTHIANS 1:19
19 For so it stands written, "I will exhibit the nothingness of the wisdom of the wise, and the intelligence of the intelligent I will bring to nought."

1 CORINTHIANS 1:20
20 Where is your wise man? Where your expounder of the Law? Where your investigator of the questions of this present age? Has not God shown
the world's wisdom to be utter foolishness?

1 CORINTHIANS 1:21
21 For after the world by its wisdom - as God in His wisdom had ordained - had failed to gain the knowledge of God, God was pleased, by the
apparent foolishness of the Message which we preach, to save those who accepted it.

1 CORINTHIANS 1:22
22 Seeing that Jews demand miracles, and Greeks go in search of wisdom,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                            Page 298 / 536
1 CORINTHIANS 1:23
23 while we proclaim a Christ who has been crucified - to the Jews a stumbling-block, to Gentiles foolishness,
1 CORINTHIANS 1:22
22 Seeing that Jews demand miracles, and Greeks go in search of wisdom,

1 CORINTHIANS 1:23
23 while we proclaim a Christ who has been crucified - to the Jews a stumbling-block, to Gentiles foolishness,

1 CORINTHIANS 1:24
24 but to those who have received the Call, whether Jews or Greeks, Christ the power of God and the wisdom of God.

1 CORINTHIANS 1:25
25 Because that which the world deems foolish in God is wiser than men's wisdom, and that which it deems feeble in God is mightier than men's
might.

1 CORINTHIANS 1:26
26 For consider, brethren, God's call to you. Not many who are wise with merely human wisdom, not many of position and influence, not many of
noble birth have been called.

1 CORINTHIANS 1:27
27 But God has chosen the things which the world regards as foolish, in order to put its wise men to shame; and God has chosen the things which the
world regards as destitute of influence, in order to put its powerful things to shame;

1 CORINTHIANS 1:28
28 and the things which the world regards as base, and those which it sets utterly at nought - things that have no existence - God has chosen in order
to reduce to nothing things that do exist;

1 CORINTHIANS 1:29
29 to prevent any mortal man from boasting in the presence of God.

1 CORINTHIANS 1:30
30 But you - and it is all God's doing - are in Christ Jesus: He has become for us a wisdom which is from God, consisting of righteousness and
sanctification and deliverance;

1 CORINTHIANS 1:31
31 in order that it may be as Scripture says, "He who boasts - let his boast be in the Lord."

CHAPTER 2

1 CORINTHIANS 2:1
1 And as for myself, brethren, when I came to you, it was not with surpassing power of eloquence or earthly wisdom that I came, announcing to you
that which God had commanded me to bear witness to.

1 CORINTHIANS 2:2
2 For I determined to be utterly ignorant, when among you, of everything except of Jesus Christ, and of Him as having been crucified.

1 CORINTHIANS 2:3
3 And so far as I myself was concerned, I came to you in conscious feebleness and in fear and in deep anxiety.

1 CORINTHIANS 2:4
4 And my language and the Message that I proclaimed were not adorned with persuasive words of earthly wisdom, but depended upon truths which
the Spirit taught and mightily carried home;

1 CORINTHIANS 2:5
5 so that your trust might rest not on the wisdom of man but on the power of God.

1 CORINTHIANS 2:6
6 Yet when we are among mature believers we do speak words of wisdom; a wisdom not belonging, however, to the present age nor to the leaders of
the present age who are soon to pass away.

1 CORINTHIANS 2:7
7 But in dealing with truths hitherto kept secret we speak of God's wisdom - that hidden wisdom which, before the world began, God pre-destined, so
that it should result in glory to us;

1 CORINTHIANS 2:8
8 a wisdom which not one of the leaders of the present age possesses, for if they had possessed it, they would never have crucified the Lord of glory.

1 CORINTHIANS 2:9
9 But - to use the words of Scripture - we speak of things which eye has not seen nor ear heard, and which have never entered the heart of man: all
that God has in readiness for them that love Him.

1 CORINTHIANS 2:10
10 For us, however, God has drawn aside the veil through the teaching of the Spirit; for the Spirit searches everything, including the depths of the
divine nature.
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1 CORINTHIANS 2:11
11 For, among human beings, who knows a man's inner thoughts except the man's own spirit within him? In the same way, also, only God's Spirit is
acquainted with God's inner thoughts.
1 CORINTHIANS 2:10
10 For us, however, God has drawn aside the veil through the teaching of the Spirit; for the Spirit searches everything, including the depths of the
divine nature.

1 CORINTHIANS 2:11
11 For, among human beings, who knows a man's inner thoughts except the man's own spirit within him? In the same way, also, only God's Spirit is
acquainted with God's inner thoughts.

1 CORINTHIANS 2:12
12 But we have not received the spirit of the world, but the Spirit which comes forth from God, that we may know the blessings that have been so
freely given to us by God.

1 CORINTHIANS 2:13
13 Of these we speak - not in language which man's wisdom teaches us, but in that which the Spirit teaches - adapting, as we do, spiritual words to
spiritual truths.

1 CORINTHIANS 2:14
14 The unspiritual man rejects the things of the Spirit of God, and cannot attain to the knowledge of them, because they are spiritually judged.

1 CORINTHIANS 2:15
15 But the spiritual man judges of everything, although he is himself judged by no one.

1 CORINTHIANS 2:16
16 For who has penetrated the mind of the Lord, and will instruct Him? But we have the mind of Christ.

CHAPTER 3

1 CORINTHIANS 3:1
1 And as for myself, brethren, I found it impossible to speak to you as spiritual men. It had to be as to worldlings - mere babes in Christ.

1 CORINTHIANS 3:2
2 I fed you with milk and not with solid food, since for this you were not yet strong enough. And even now you are not strong enough:

1 CORINTHIANS 3:3
3 you are still unspiritual. For so long as jealousy and strife continue among you, can it be denied that you are unspiritual and are living and acting
like mere men of the world?

1 CORINTHIANS 3:4
4 For when some one says, "I belong to Paul," and another says, "I belong to Apollos," is not this the way men of the world speak?

1 CORINTHIANS 3:5
5 What then is Apollos? And what is Paul? They are just God's servants, through whose efforts, and as the Lord granted power to each, you accepted
the faith.

1 CORINTHIANS 3:6
6 I planted and Apollos watered; but it was God who was, all the time, giving the increase.

1 CORINTHIANS 3:7
7 So that neither the planter nor the waterer is of any importance. God who gives the increase is all in all.

1 CORINTHIANS 3:8
8 Now in aim and purpose the planter and the waterer are one; and yet each will receive his own special reward, answering to his own special work.

1 CORINTHIANS 3:9
9 Apollos and I are simply fellow workers for and with God, and you are God's field - God's building.

1 CORINTHIANS 3:10
10 In discharge of the task which God graciously entrusted to me, I - like a competent master-builder - have laid a foundation, and others are
building upon it. But let every one be careful how and what he builds.

1 CORINTHIANS 3:11
11 For no one can lay any other foundation in addition to that which is already laid, namely Jesus Christ.

1 CORINTHIANS 3:12
12 And whether the building which any one is erecting on that foundation be of gold or silver or costly stones, of timber or hay or straw -

1 CORINTHIANS 3:13
13 the true character of each individual's work will become manifest. For the day of Christ will disclose it, because that day is soon to come upon us
clothed in fire, and as for the quality of every one's work - the fire is the thing which will test it.

1 CORINTHIANS 3:14
14 If any one's work - the building which he has erected - stands the test, he will be rewarded.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 300 / 536
1 CORINTHIANS 3:15
15 If any one's work is burnt up, he will suffer the loss of it; yet he will himself be rescued, but only, as it were, by passing through the fire.
1 CORINTHIANS 3:14
14 If any one's work - the building which he has erected - stands the test, he will be rewarded.

1 CORINTHIANS 3:15
15 If any one's work is burnt up, he will suffer the loss of it; yet he will himself be rescued, but only, as it were, by passing through the fire.

1 CORINTHIANS 3:16
16 Do you not know that you are God's Sanctuary, and that the Spirit of God has His home within you?

1 CORINTHIANS 3:17
17 If any one is marring the Sanctuary of God, him will God mar; for the Sanctuary of God is holy, which you all are.

1 CORINTHIANS 3:18
18 Let no one deceive himself. If any man imagines that he is wise, compared with the rest of you, with the wisdom of the present age, let him
become "foolish" so that he may be wise.

1 CORINTHIANS 3:19
19 This world's wisdom is "foolishness" in God's sight; for it is written, "He snares the wise with their own cunning."

1 CORINTHIANS 3:20
20 And again, "The Lord takes knowledge of the reasonings of the wise - how useless they are."

1 CORINTHIANS 3:21
21 Therefore let no one boast about his human teachers.

1 CORINTHIANS 3:22
22 For everything belongs to you - be it Paul or Apollos or Peter, the world or life or death, things present or future - everything belongs to you;

1 CORINTHIANS 3:23
23 and you belong to Christ, and Christ belongs to God.

CHAPTER 4

1 CORINTHIANS 4:1
1 As for us Apostles, let any one take this view of us - we are Christ's officers, and stewards of God's secret truths.

1 CORINTHIANS 4:2
2 This being so, it follows that fidelity is what is required in stewards.

1 CORINTHIANS 4:3
3 I however am very little concerned at undergoing your scrutiny, or that of other men; in fact I do not even scrutinize myself.

1 CORINTHIANS 4:4
4 Though I am not conscious of having been in any way unfaithful, yet I do not for that reason stand acquitted; but He whose scrutiny I must
undergo is the Lord.

1 CORINTHIANS 4:5
5 Therefore form no premature judgments, but wait until the Lord returns. He will both bring to light the secrets of darkness and will openly disclose
the motives that have been in people's hearts; and then the praise which each man deserves will come to him from God.

1 CORINTHIANS 4:6
6 In writing this much, brethren, with special reference to Apollos and myself, I have done so for your sakes, in order to teach you by our example
what those words mean, which say, "Nothing beyond what is written!" - so that you may cease to take sides in boastful rivalry, for one teacher
against another.

1 CORINTHIANS 4:7
7 Why, who gives you your superiority, my brother? Or what have you that you did not receive? And if you really did receive it, why boast as if this
were not so?

1 CORINTHIANS 4:8
8 Every one of you already has all that heart can desire; already you have grown rich; without waiting for us, you have ascended your thrones! Yes
indeed, would to God that you had ascended your thrones, that we also might reign with you!

1 CORINTHIANS 4:9
9 God, it seems to me, has exhibited us Apostles last of all, as men condemned to death; for we have come to be a spectacle to all creation - alike to
angels and to men.

1 CORINTHIANS 4:10
10 We, for Christ's sake, are labeled as "foolish"; you, as Christians, are men of shrewd intelligence. We are mere weaklings: you are strong. You are
in high repute: we are outcasts.

1 CORINTHIANS 4:11
11 To this very moment we endure both hunger and thirst, with scanty clothing and many a blow.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 301 / 536
1 CORINTHIANS 4:12
12 Homes we have none. Wearily we toil, working with our own hands. When reviled, we bless; when persecuted, we bear it patiently;
1 CORINTHIANS 4:11
11 To this very moment we endure both hunger and thirst, with scanty clothing and many a blow.

1 CORINTHIANS 4:12
12 Homes we have none. Wearily we toil, working with our own hands. When reviled, we bless; when persecuted, we bear it patiently;

1 CORINTHIANS 4:13
13 when slandered, we try to conciliate. We have come to be regarded as the mere dirt and filth of the world - the refuse of the universe, even to this
hour.

1 CORINTHIANS 4:14
14 I am not writing all this to shame you, but I am offering you advice as my dearly-loved children.

1 CORINTHIANS 4:15
15 For even if you were to have ten thousand spiritual instructors - for all that you could not have several fathers. It is I who in Christ Jesus became
your father through the Good News.

1 CORINTHIANS 4:16
16 I entreat you therefore to become like me.

1 CORINTHIANS 4:17
17 For this reason I have sent Timothy to you. Spiritually he is my dearly-loved and faithful child. He will remind you of my habits as a Christian
teacher - the manner in which I teach everywhere in every Church.

1 CORINTHIANS 4:18
18 But some of you have been puffed up through getting the idea that I am not coming to Corinth.

1 CORINTHIANS 4:19
19 But, if the Lord is willing, I shall come to you without delay; and then I shall know not the fine speeches of these conceited people, but their power.

1 CORINTHIANS 4:20
20 For Apostolic authority is not a thing of words, but of power.

1 CORINTHIANS 4:21
21 Which shall it be? Shall I come to you with a rod, or in a loving and tender spirit?

CHAPTER 5

1 CORINTHIANS 5:1
1 It is actually reported that there is fornication among you, and of a kind unheard of even among the Gentiles - a man has his father's wife!

1 CORINTHIANS 5:2
2 And you, instead of mourning and removing from among you the man who has done this deed of shame, are filled with self-complacency!

1 CORINTHIANS 5:3
3 I for my part, present with you in spirit although absent in body, have already, as though I were present, judged him who has so acted.

1 CORINTHIANS 5:4
4 In the name of our Lord Jesus, when you are all assembled and my spirit is with you, together with the power of our Lord Jesus,

1 CORINTHIANS 5:5
5 I have handed over such a man to Satan for the destruction of his body, that his spirit may be saved on the day of the Lord Jesus.

1 CORINTHIANS 5:6
6 It is no good thing - this which you make the ground of your boasting. Do you not know that a little yeast corrupts the whole of the dough?

1 CORINTHIANS 5:7
7 Get rid of the old yeast so that you may be dough of a new kind; for in fact you are free from corruption. For our Passover Lamb has already been
offered in sacrifice - even Christ.

1 CORINTHIANS 5:8
8 Therefore let us keep our festival not with old yeast nor with the yeast of what is evil and mischievous, but with bread free from yeast - the bread of
transparent sincerity and of truth.

1 CORINTHIANS 5:9
9 I wrote to you in that letter that you were not to associate with fornicators;

1 CORINTHIANS 5:10
10 not that in this world you are to keep wholly aloof from such as they, any more than from people who are avaricious and greedy of gain, or from
worshippers of idols. For that would mean that you would be compelled to go out of the world altogether.

1 CORINTHIANS 5:11
 Copyright
11 But what(c)I 2005-2009,
                meant was Infobase
                           that you Media Corp.
                                    were not                                                                                         Page
                                             to associate with any one bearing the name of "brother," if he was addicted to fornication     302 / or
                                                                                                                                        or avarice 536
idol-worship or abusive language or hard-drinking or greed of gain. With such a man you ought not even to eat.
worshippers of idols. For that would mean that you would be compelled to go out of the world altogether.

1 CORINTHIANS 5:11
11 But what I meant was that you were not to associate with any one bearing the name of "brother," if he was addicted to fornication or avarice or
idol-worship or abusive language or hard-drinking or greed of gain. With such a man you ought not even to eat.

1 CORINTHIANS 5:12
12 For what business of mine is it to judge outsiders? Is it not for you to judge those who are within the Church

1 CORINTHIANS 5:13
13 while you leave to God's judgment those who are outside? Remove the wicked man from among you.

CHAPTER 6

1 CORINTHIANS 6:1
1 If one of you has a grievance against an opponent, does he dare to go to law before irreligious men and not before God's people?

1 CORINTHIANS 6:2
2 Do you not know that God's people will sit in judgment upon the world? And if you are the court before which the world is to be judged, are you
unfit to deal with these petty matters?

1 CORINTHIANS 6:3
3 Do you not know that we are to sit in judgment upon angels - to say nothing of things belonging to this life?

1 CORINTHIANS 6:4
4 If therefore you have things belonging to this life which need to be decided, is it men who are absolutely nothing in the Church - is it they whom
you make your judges?

1 CORINTHIANS 6:5
5 I say this to put you to shame. Has it come to this, that there does not exist among you a single wise man competent to decide between a man and
his brother,

1 CORINTHIANS 6:6
6 but brother goes to law with brother, and that before unbelievers?

1 CORINTHIANS 6:7
7 To say no more, then, it is altogether a defect in you that you have law-suits with one another. Why not rather endure injustice? Why not rather
submit to being defrauded?

1 CORINTHIANS 6:8
8 On the contrary you yourselves inflict injustice and fraud, and upon brethren too.

1 CORINTHIANS 6:9
9 Do you not know that unrighteous men will not inherit God's Kingdom? Cherish no delusion here. Neither fornicators, nor idolaters, nor adulterers,
nor any who are guilty of unnatural crime,

1 CORINTHIANS 6:10
10 nor thieves, nor avaricious people, nor any who are addicted to hard drinking, to abusive language or to greed of gain, will inherit God's
Kingdom.

1 CORINTHIANS 6:11
11 And all this describes what some of you were. But now you have had every stain washed off: now you have been set apart as holy: now you have
been pronounced free from guilt; in the name of our Lord Jesus Christ and through the Spirit of our God.

1 CORINTHIANS 6:12
12 Everything is allowable to me, but not everything is profitable. Everything is allowable to me, but to nothing will I become a slave.

1 CORINTHIANS 6:13
13 Food of all kinds is meant for the stomach, and the stomach is meant for food, and God will cause both of them to perish. Yet the body does not
exist for the purpose of fornication, but for the Master's service, and the Master exists for the body;

1 CORINTHIANS 6:14
14 and as God by His power raised the Master to life, so He will also raise us up.

1 CORINTHIANS 6:15
15 Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them the members of a
prostitute? No, indeed.

1 CORINTHIANS 6:16
16 Or do you not know that a man who has to do with a prostitute is one with her in body? For God says, "The two shall become one."

1 CORINTHIANS 6:17
17 But he who is in union with the Master is one with Him in spirit.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 303 / 536
1 CORINTHIANS 6:18
18 Flee from fornication. Any other sin that a human being commits lies outside the body; but he who commits fornication sins against his own
1 CORINTHIANS 6:17
17 But he who is in union with the Master is one with Him in spirit.

1 CORINTHIANS 6:18
18 Flee from fornication. Any other sin that a human being commits lies outside the body; but he who commits fornication sins against his own
body.

1 CORINTHIANS 6:19
19 Or do you not know that your bodies are a sanctuary of the Holy Spirit who is within you - the Spirit whom you have from God?

1 CORINTHIANS 6:20
20 And you are not your own, for you have been redeemed at infinite cost. Therefore glorify God in your bodies.

CHAPTER 7

1 CORINTHIANS 7:1
1 I now deal with the subjects mentioned in your letter. It is well for a man to abstain altogether from marriage.

1 CORINTHIANS 7:2
2 But because there is so much fornication every man should have a wife of his own, and every woman should have a husband.

1 CORINTHIANS 7:3
3 Let a man pay his wife her due, and let a woman also pay her husband his.

1 CORINTHIANS 7:4
4 A married woman is not mistress of her own person: her husband has certain rights. In the same way a married man is not master of his own
person: his wife has certain rights.

1 CORINTHIANS 7:5
5 Do not refuse one another, unless perhaps it is just for a time and by mutual consent, so that you may devote yourselves to prayer and may then
associate again; lest the Adversary begin to tempt you because of your deficiency in self-control.

1 CORINTHIANS 7:6
6 Thus much in the way of concession, not of command.

1 CORINTHIANS 7:7
7 Yet I would that everybody lived as I do; but each of us has his own special gift from God - one in one direction and one in another.

1 CORINTHIANS 7:8
8 But I tell the unmarried, and women who are widows, that it is well for them to remain as I am.

1 CORINTHIANS 7:9
9 If, however, they cannot maintain self-control, by all means let them marry; for marriage is better than the fever of passion.

1 CORINTHIANS 7:10
10 But to those already married my instructions are - yet not mine, but the Lord's - that a wife is not to leave her husband;

1 CORINTHIANS 7:11
11 or if she has already left him, let her either remain as she is or be reconciled to him; and that a husband is not to send away his wife.

1 CORINTHIANS 7:12
12 To the rest it is I who speak - not the Lord. If a brother has a wife who is an unbeliever, and she consents to live with him, let him not send her
away.

1 CORINTHIANS 7:13
13 And a woman who has an unbelieving husband - if he consents to live with her, let her not separate from him.

1 CORINTHIANS 7:14
14 For, in such cases, the unbelieving husband has become - and is - holy through union with a Christian woman, and the unbelieving wife is holy
through union with a Christian brother. Otherwise your children would be unholy, but in reality they have a place among God's people.

1 CORINTHIANS 7:15
15 If, however, the unbeliever is determined to leave, let him or her do so. Under such circumstances the Christian man or woman is no slave; God
has called us to live lives of peace.

1 CORINTHIANS 7:16
16 For what assurance have you, O woman, as to whether you will save your husband? Or what assurance have you, O man, as to whether you will
save your wife?

1 CORINTHIANS 7:17
17 Only, whatever be the condition in life which the Lord has assigned to each individual - and whatever the condition in which he was living when
God called him - in that let him continue.
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1 CORINTHIANS 7:18
18 This is what I command in all the Churches. Was any one already circumcised when called? Let him not have recourse to the surgeons. Was any
1 CORINTHIANS 7:17
17 Only, whatever be the condition in life which the Lord has assigned to each individual - and whatever the condition in which he was living when
God called him - in that let him continue.

1 CORINTHIANS 7:18
18 This is what I command in all the Churches. Was any one already circumcised when called? Let him not have recourse to the surgeons. Was any
one uncircumcised when called? Let him remain uncircumcised.

1 CORINTHIANS 7:19
19 Circumcision is nothing, and uncircumcision is nothing: obedience to God's commandments is everything.

1 CORINTHIANS 7:20
20 Whatever be the condition in life in which a man was, when he was called, in that let him continue.

1 CORINTHIANS 7:21
21 Were you a slave when God called you? Let not that weigh on your mind. And yet if you can get your freedom, take advantage of the
opportunity.

1 CORINTHIANS 7:22
22 For a Christian, if he was a slave when called, is the Lord's freed man, and in the same way a free man, if called, becomes the slave of Christ.

1 CORINTHIANS 7:23
23 You have all been redeemed at infinite cost: do not become slaves to men.

1 CORINTHIANS 7:24
24 Where each one stood when he was called, there, brethren, let him still stand - close to God.

1 CORINTHIANS 7:25
25 Concerning unmarried women I have no command to give you from the Lord; but I offer you my opinion, which is that of a man who, through
the Lord's mercy, is deserving of your confidence.

1 CORINTHIANS 7:26
26 I think then that, taking into consideration the distress which is now upon us, it is well for a man to remain as he is.

1 CORINTHIANS 7:27
27 Are you bound to a wife? Do not seek to get free. Are you free from the marriage bond? Do not seek for a wife.

1 CORINTHIANS 7:28
28 Yet if you marry, you have not sinned; and if a maiden marries, she has not sinned. Such people, however, will have outward trouble. But I am for
sparing you.

1 CORINTHIANS 7:29
29 Yet of this I warn you, brethren: the time has been shortened - so that henceforth those who have wives should be as though they had none,

1 CORINTHIANS 7:30
30 those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess,

1 CORINTHIANS 7:31
31 and those who use the world as not using it to the full. For the world as it now exists is passing away.

1 CORINTHIANS 7:32
32 And I would have you free from worldly anxiety. An unmarried man concerns himself with the Lord's business - how he shall please the Lord;

1 CORINTHIANS 7:33
33 but a married man concerns himself with the business of the world - how he shall please his wife.

1 CORINTHIANS 7:34
34 There is a difference too between a married and an unmarried woman. She who is unmarried concerns herself with the Lord's business - that she
may be holy both in body and spirit; but the married woman concerns herself with the business of the world - how she shall please her husband.

1 CORINTHIANS 7:35
35 Thus much I say in your own interest; not to lay a trap for you, but to help towards what is becoming, and enable you to wait on the Lord without
distraction.

1 CORINTHIANS 7:36
36 If, however, a father thinks he is acting unbecomingly towards his still unmarried daughter if she be past the bloom of her youth, and so the
matter is urgent, let him do what she desires; he commits no sin; she and her suitor should be allowed to marry.

1 CORINTHIANS 7:37
37 But if a father stands firm in his resolve, being free from all external constraint and having a legal right to act as he pleases, and in his own mind
has come to the decision to keep his daughter unmarried, he will do well.

1Copyright
  CORINTHIANS      7:38 Infobase Media Corp.
           (c) 2005-2009,
38 So that he who gives his daughter in marriage does well, and yet he who does not give her in marriage will do better.               Page 305 / 536

1 CORINTHIANS 7:39
has come to the decision to keep his daughter unmarried, he will do well.

1 CORINTHIANS 7:38
38 So that he who gives his daughter in marriage does well, and yet he who does not give her in marriage will do better.

1 CORINTHIANS 7:39
39 A woman is bound to her husband during the whole period that he lives; but if her husband dies, she is at liberty to marry whom she will,
provided that he is a Christian.

1 CORINTHIANS 7:40
40 But in my judgment, her state is a more enviable one if she remains as she is; and I also think that I have the Spirit of God.

CHAPTER 8

1 CORINTHIANS 8:1
1 Now as to things which have been sacrificed to idols. This is a subject which we already understand - because we all have knowledge of it.
Knowledge, however, tends to make people conceited; it is love that builds us up.

1 CORINTHIANS 8:2
2 If any one imagines that he already possesses any true knowledge, he has as yet attained to no knowledge of the kind to which he ought to have
attained;

1 CORINTHIANS 8:3
3 but if any one loves God, that man is known by God.

1 CORINTHIANS 8:4
4 As to eating things which have been sacrificed to idols, we are fully aware that an idol is nothing in the world, and that there is no God but One.

1 CORINTHIANS 8:5
5 For if so-called gods do exist, either in Heaven or on earth - and in fact there are many such gods and many such lords -

1 CORINTHIANS 8:6
6 yet we have but one God, the Father, who is the source of all things and for whose service we exist, and but one Lord, Jesus Christ, through whom
we and all things exist.

1 CORINTHIANS 8:7
7 But all believers do not recognize these facts. Some, from force of habit in relation to the idol, even now eat idol sacrifices as such, and their
consciences, being but weak, are polluted.

1 CORINTHIANS 8:8
8 It is true that a particular kind of food will not bring us into God's presence; we are neither inferior to others if we abstain from it, nor superior to
them if we eat it.

1 CORINTHIANS 8:9
9 But take care lest this liberty of yours should prove a hindrance to the progress of weak believers.

1 CORINTHIANS 8:10
10 For if any one were to see you, who know the real truth of this matter, reclining at table in an idol's temple, would not his conscience (supposing
him to be a weak believer) be emboldened to eat the food which has been sacrificed to the idol?

1 CORINTHIANS 8:11
11 Why, your knowledge becomes the ruin of the weak believer - your brother, for whom Christ died!

1 CORINTHIANS 8:12
12 Moreover when you thus sin against the brethren and wound their weak consciences, you are, in reality, sinning against Christ.

1 CORINTHIANS 8:13
13 Therefore if what I eat causes my brother to fall, never again to the end of my days will I touch any kind of animal food, for fear I should cause
my brother to fall.

CHAPTER 9

1 CORINTHIANS 9:1
1 Am I not free? Am I not an Apostle? Can it be denied that I have seen Jesus, our Lord? Are not you yourselves my work in the Lord?

1 CORINTHIANS 9:2
2 If to other men I am not an Apostle, yet at any rate I am one to you; for your very existence as a Christian Church is the seal of my Apostleship.

1 CORINTHIANS 9:3
3 That is how I vindicate myself to those who criticize me.

1 CORINTHIANS 9:4
4 Have we not a right to claim food and drink?
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1 CORINTHIANS 9:5
5 Have we not a right to take with us on our journeys a Christian sister as our wife, as the rest of the Apostles do - and the Lord's brothers and Peter?
1 CORINTHIANS 9:4
4 Have we not a right to claim food and drink?

1 CORINTHIANS 9:5
5 Have we not a right to take with us on our journeys a Christian sister as our wife, as the rest of the Apostles do - and the Lord's brothers and Peter?

1 CORINTHIANS 9:6
6 Or again, is it only Barnabas and myself who are not at liberty to give up working with our hands?

1 CORINTHIANS 9:7
7 What soldier ever serves at his own cost? Who plants a vineyard and yet does not eat any of the grapes? Or who tends a herd of cattle and yet does
not taste their milk?

1 CORINTHIANS 9:8
8 Am I making use of merely worldly illustrations? Does not the Law speak in the same tone?

1 CORINTHIANS 9:9
9 For in the Law of Moses it is written, "Thou shalt not muzzle an ox while it is treading out the grain."

1 CORINTHIANS 9:10
10 Is God simply thinking about the oxen? Or is it really in our interest that He speaks? Of course, it was written in our interest, because it is His will
that when a plough-man ploughs, and a thresher threshes, it should be in the hope of sharing that which comes as the result.

1 CORINTHIANS 9:11
11 If it is we who sowed the spiritual grain in you, is it a great thing that we should reap a temporal harvest from you?

1 CORINTHIANS 9:12
12 If other teachers possess that right over you, do not we possess it much more? Yet we have not availed ourselves of the right, but we patiently
endure all things rather than hinder in the least degree the progress of the Good News of the Christ.

1 CORINTHIANS 9:13
13 Do you not know that those who perform the sacred rites have their food from the sacred place, and that those who serve at the altar all alike
share with the altar?

1 CORINTHIANS 9:14
14 In the same way the Lord also directed those who proclaim the Good News to maintain themselves by the Good News.

1 CORINTHIANS 9:15
15 But I, for my part, have not used, and do not use, my full rights in any of these things. Nor do I now write with that object so far as I myself am
concerned, for I would rather die than have anybody make this boast of mine an empty one.

1 CORINTHIANS 9:16
16 If I go on preaching the Good News, that is nothing for me to boast of; for the necessity is imposed upon me; and alas for me, if I fail to preach it!

1 CORINTHIANS 9:17
17 And if I preach willingly, I receive my wages; but if against my will, a stewardship has nevertheless been entrusted to me.

1 CORINTHIANS 9:18
18 What are my wages then? The very fact that the Good News which I preach will cost my hearers nothing, so that I cannot be charged with abuse
of my privileges as a Christian preacher.

1 CORINTHIANS 9:19
19 Though free from all human control, I have made myself the slave of all in the hope of winning as many converts as possible.

1 CORINTHIANS 9:20
20 To the Jews I have become like a Jew in order to win Jews; to men under the Law as if I were under the Law - although I am not - in order to win
those who are under the Law;

1 CORINTHIANS 9:21
21 to men without Law as if I were without Law - although I am not without Law in relation to God but am abiding in Christ's Law - in order to win
those who are without Law.

1 CORINTHIANS 9:22
22 To the weak I have become weak, so as to gain the weak. To all men I have become all things, in the hope that in every one of these ways I may
save some.

1 CORINTHIANS 9:23
23 And I do everything for the sake of the Good News, that I may share with my hearers in its benefits.

1 CORINTHIANS 9:24
24 Do you not know that in the foot-race the runners all run, but that only one gets the prize? You must run like him, in order to win with certainty.

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1 CORINTHIANS 9:25
25 But every competitor in an athletic contest practices abstemiousness in all directions. They indeed do this for the sake of securing a perishable
wreath, but we for the sake of securing one that will not perish.
1 CORINTHIANS 9:24
24 Do you not know that in the foot-race the runners all run, but that only one gets the prize? You must run like him, in order to win with certainty.

1 CORINTHIANS 9:25
25 But every competitor in an athletic contest practices abstemiousness in all directions. They indeed do this for the sake of securing a perishable
wreath, but we for the sake of securing one that will not perish.

1 CORINTHIANS 9:26
26 That is how I run, not being in any doubt as to my goal. I am a boxer who does not inflict blows on the air,

1 CORINTHIANS 9:27
27 but I hit hard and straight at my own body and lead it off into slavery, lest possibly, after I have been a herald to others, I should myself be
rejected.

CHAPTER 10

1 CORINTHIANS 10:1
1 For I would have you remember, brethren, how our forefathers were all of them sheltered by the cloud, and all got safely through the Red Sea.

1 CORINTHIANS 10:2
2 All were baptized in the cloud and in the sea to be followers of Moses.

1 CORINTHIANS 10:3
3 All ate the same spiritual food,

1 CORINTHIANS 10:4
4 and all drank the same spiritual drink; for they long drank the water that flowed from the spiritual rock that went with them - and that rock was
the Christ.

1 CORINTHIANS 10:5
5 But with most of them God was not well pleased; for they were laid low in the Desert.

1 CORINTHIANS 10:6
6 And in this they became a warning to us, to teach us not to be eager, as they were eager, in pursuit of what is evil.

1 CORINTHIANS 10:7
7 And you must not be worshippers of idols, as some of them were. For it is written, "The People sat down to eat and drink, and stood up to dance."

1 CORINTHIANS 10:8
8 Nor may we be fornicators, like some of them who committed fornication and on a single day 23,000 of them fell dead.

1 CORINTHIANS 10:9
9 And do not let us test the Lord too far, as some of them tested Him and were destroyed by the serpents.

1 CORINTHIANS 10:10
10 And do not be discontented, as some of them were, and they were destroyed by the Destroyer.

1 CORINTHIANS 10:11
11 All this kept happening to them with a figurative meaning; but it was put on record by way of admonition to us upon whom the ends of the Ages
have come.

1 CORINTHIANS 10:12
12 So then let him who thinks he is standing securely beware of falling.

1 CORINTHIANS 10:13
13 No temptation has you in its power but such as is common to human nature; and God is faithful and will not allow you to be tempted beyond
your strength. But, when the temptation comes, He will also provide the way of escape; so that you may be able to bear it.

1 CORINTHIANS 10:14
14 Therefore, my dear friends, avoid all connection with the worship of idols.

1 CORINTHIANS 10:15
15 I speak as to men of sense: judge for yourselves of what I say.

1 CORINTHIANS 10:16
16 The cup of blessing, which we bless, does it not mean a joint-participation in the blood of Christ? The loaf of bread which we break, does it not
mean a joint-participation in the body of Christ?

1 CORINTHIANS 10:17
17 Since there is one loaf, we who are many are one body; we, all of us, share in that one loaf.

1 CORINTHIANS 10:18
18 Look at the Israelites - the nation and their ritual. Are not those who eat the sacrifices joint-partakers in the altar?
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1 CORINTHIANS 10:19
19 Do I mean that a thing sacrificed to an idol is what it claims to be, or that an idol is a real thing?
1 CORINTHIANS 10:18
18 Look at the Israelites - the nation and their ritual. Are not those who eat the sacrifices joint-partakers in the altar?

1 CORINTHIANS 10:19
19 Do I mean that a thing sacrificed to an idol is what it claims to be, or that an idol is a real thing?

1 CORINTHIANS 10:20
20 No, but that which the Gentiles sacrifice, they sacrifice to demons, not to God; and I would not have you have fellowship with one another
through the demons.

1 CORINTHIANS 10:21
21 You cannot drink the Lord's cup and the cup of demons: you cannot be joint-partakers both in the table of the Lord and in the table of demons.

1 CORINTHIANS 10:22
22 Or are we actually arousing the Lord to jealousy. Are we stronger than He is?

1 CORINTHIANS 10:23
23 Everything is allowable, but not everything is profitable. Everything is allowable, but everything does not build others up.

1 CORINTHIANS 10:24
24 Let no one be for ever seeking his own good, but let each seek that of his fellow man.

1 CORINTHIANS 10:25
25 Anything that is for sale in the meat market, eat, and ask no questions for conscience' sake;

1 CORINTHIANS 10:26
26 for the earth is the Lord's, and all that it contains.

1 CORINTHIANS 10:27
27 If an unbeliever gives you an invitation and you are disposed to accept it, eat whatever is put before you, and ask no questions for conscience'
sake.

1 CORINTHIANS 10:28
28 But if any one tells you, "This food has been offered in sacrifice;" abstain from eating it - out of respect for him who warned you, and, as before, for
conscience' sake.

1 CORINTHIANS 10:29
29 But now I mean his conscience, not your own. "Why, on what ground," you may object, "is the question of my liberty of action to be decided by a
conscience not my own?

1 CORINTHIANS 10:30
30 If, so far as I am concerned, I partake with a grateful heart, why am I to be found fault with in regard to a thing for which I give thanks?"

1 CORINTHIANS 10:31
31 Whether, then, you are eating or drinking, or whatever you are doing, let everything be done to the glory of God.

1 CORINTHIANS 10:32
32 Do not be causes of stumbling either to Jews or to Gentiles, nor to the Church of God.

1 CORINTHIANS 10:33
33 That is the way that I also seek in everything the approval of all men, not aiming at my own profit, but at that of the many, in the hope that they
may be saved.

CHAPTER 11

1 CORINTHIANS 11:1
1 Be imitators of me, in so far as I in turn am an imitator of Christ.

1 CORINTHIANS 11:2
2 Now I commend you for remembering me in everything, and because you hold fast truths and practices precisely as I have taught them to you.

1 CORINTHIANS 11:3
3 I would have you know, however, that of every man, Christ is the Head, that of a woman her husband is the Head, and that God is Christ's Head.

1 CORINTHIANS 11:4
4 A man who wears a veil when praying or prophesying dishonors his Head;

1 CORINTHIANS 11:5
5 but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short.

1 CORINTHIANS 11:6
6 If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her
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1 CORINTHIANS 11:7
1 CORINTHIANS 11:6
6 If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her
wear a veil.

1 CORINTHIANS 11:7
7 For a man ought not to have a veil on his head, since he is the image and glory of God; while woman is the glory of man.

1 CORINTHIANS 11:8
8 Man does not take his origin from woman, but woman takes hers from man.

1 CORINTHIANS 11:9
9 For man was not created for woman's sake, but woman for man's.

1 CORINTHIANS 11:10
10 That is why a woman ought to have on her head a symbol of subjection, because of the angels.

1 CORINTHIANS 11:11
11 Yet, in the Lord, woman is not independent of man nor man independent of woman.

1 CORINTHIANS 11:12
12 For just as woman originates from man, so also man comes into existence through woman, but everything springs originally from God.

1 CORINTHIANS 11:13
13 Judge of this for your own selves: is it seemly for a woman to pray to God when she is unveiled?

1 CORINTHIANS 11:14
14 Does not Nature itself teach you that if a man has long hair it is a dishonor to him,

1 CORINTHIANS 11:15
15 but that if a woman has long hair it is her glory, because her hair was given her for a covering?

1 CORINTHIANS 11:16
16 But if any one is inclined to be contentious on the point, we have no such custom, nor have the Churches of God.

1 CORINTHIANS 11:17
17 But while giving you these instructions, there is one thing I cannot praise - your meeting together, with bad rather than good results.

1 CORINTHIANS 11:18
18 for, in the first place, when you meet as a Church, there are divisions among you. This is what I am told, and I believe that there is some truth in it.

1 CORINTHIANS 11:19
19 For there must of necessity be differences of opinion among you, in order that it may be plainly seen who are the men of sterling worth among
you.

1 CORINTHIANS 11:20
20 When, however, you meet in one place, there is no eating the Supper of the Lord;

1 CORINTHIANS 11:21
21 for it is his own supper of which each of you is in a hurry to partake, and one eats like a hungry man, while another has already drunk to excess.

1 CORINTHIANS 11:22
22 Why, have you no homes in which to eat and drink? Or do you wish to show your contempt for the Church of God and make those who have no
homes feel ashamed? What shall I say to you? Shall I praise you? In this matter I certainly do not praise you.

1 CORINTHIANS 11:23
23 For it was from the Lord that I received the facts which, in turn, I handed on to you; how that the Lord Jesus, on the night He was to be betrayed,
took some bread,

1 CORINTHIANS 11:24
24 and after giving thanks He broke it and said, "This is my body which is about to be broken for you. Do this in memory of me."

1 CORINTHIANS 11:25
25 In the same way, when the meal was over, He also took the cup. "This cup," He said, "is the new Covenant of which my blood is the pledge. Do
this, every time that you drink it, in memory of me."

1 CORINTHIANS 11:26
26 For every time that you eat this bread and drink from the cup, you are proclaiming the Lord's death - until He returns.

1 CORINTHIANS 11:27
27 Whoever, therefore, in an unworthy manner, eats the bread or drinks from the cup of the Lord sins against the body and blood of the Lord.

1 CORINTHIANS 11:28
28 But let a(c)
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1 CORINTHIANS 11:29
29 For any one who eats and drinks, eats and drinks judgment to himself, if he fails to estimate the body aright.
27 Whoever, therefore, in an unworthy manner, eats the bread or drinks from the cup of the Lord sins against the body and blood of the Lord.

1 CORINTHIANS 11:28
28 But let a man examine himself, and, having done that, then let him eat the bread and drink from the cup.

1 CORINTHIANS 11:29
29 For any one who eats and drinks, eats and drinks judgment to himself, if he fails to estimate the body aright.

1 CORINTHIANS 11:30
30 That is why many among you are sickly and out of health, and why not a few die.

1 CORINTHIANS 11:31
31 If, however, we estimated ourselves aright, we should not be judged.

1 CORINTHIANS 11:32
32 But when we are judged by the Lord, chastisement follows, to save us from being condemned along with the world.

1 CORINTHIANS 11:33
33 Therefore, brethren, when you come together for this meal, wait for one another.

1 CORINTHIANS 11:34
34 If any one is hungry, let him eat at home; so that your coming together may not lead to judgment. The other matters I will deal with whenever I
come.

CHAPTER 12

1 CORINTHIANS 12:1
1 It is important, brethren, that you should have clear knowledge on the subject of spiritual gifts.

1 CORINTHIANS 12:2
2 You know that when you were heathens you went astray after dumb idols, wherever you happened to be led.

1 CORINTHIANS 12:3
3 For this reason I would have you understand that no one speaking under the influence of The Spirit of God ever says, "Jesus is accursed," and that
no one is able to say, "Jesus is Lord," except under the influence of the Holy Spirit.

1 CORINTHIANS 12:4
4 Now there are various kinds of gifts, but there is one and the same Spirit;

1 CORINTHIANS 12:5
5 various forms of official service, and yet one and the same Lord;

1 CORINTHIANS 12:6
6 diversities in work, and yet one and the same God - He who in each person brings about the whole result.

1 CORINTHIANS 12:7
7 But to each of us a manifestation of the Spirit has been granted for the common good.

1 CORINTHIANS 12:8
8 To one the utterance of wisdom has been granted through the Spirit; to another the utterance of knowledge in accordance with the will of the same
Spirit;

1 CORINTHIANS 12:9
9 to a third man, by means of the same Spirit, special faith; to another various gifts of healing, by means of the one Spirit;

1 CORINTHIANS 12:10
10 to another the exercise of miraculous powers; to another the gift of prophecy; to another the power of discriminating between prophetic utterances;
to another varieties of the gift of 'tongues;' to another the interpretation of tongues.

1 CORINTHIANS 12:11
11 But these results are all brought about by one and the same Spirit, who bestows His gifts upon each of us in accordance with His own will.

1 CORINTHIANS 12:12
12 For just as the human body is one and yet has many parts, and all its parts, many as they are, constitute but one body, so it is with the Church of
Christ.

1 CORINTHIANS 12:13
13 For, in fact, in one Spirit all of us - whether we are Jews or Gentiles, slaves or free men - were baptized to form but one body; and we were all
nourished by that one Spirit.

1 CORINTHIANS 12:14
14 For the human body does not consist of one part, but of many.

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15 Were the foot to say, "Because I am not a hand I am not a part of the body," that would not make it any the less a part of the body.

1 CORINTHIANS 12:16
1 CORINTHIANS 12:14
14 For the human body does not consist of one part, but of many.

1 CORINTHIANS 12:15
15 Were the foot to say, "Because I am not a hand I am not a part of the body," that would not make it any the less a part of the body.

1 CORINTHIANS 12:16
16 Or were the ear to say, "Because I am not an eye, I am not a part of the body," that would not make it any the less a part of the body.

1 CORINTHIANS 12:17
17 If the whole body were an eye, where would the hearing be? If the whole body were an ear, where would the nostrils be?

1 CORINTHIANS 12:18
18 But, as a matter of fact, God has arranged the parts in the body - every one of them - as He has seen fit.

1 CORINTHIANS 12:19
19 If they were all one part, where would the body be?

1 CORINTHIANS 12:20
20 But, as a matter of fact, there are many parts and but one body.

1 CORINTHIANS 12:21
21 It is also impossible for the eye to say to the hand, "I do not need you;" or again for the head to say to the feet, "I do not need you."

1 CORINTHIANS 12:22
22 No, it is quite otherwise. Even those parts of the body which are apparently somewhat feeble are yet indispensable;

1 CORINTHIANS 12:23
23 and those which we deem less honorable we clothe with more abundant honor; and so our ungraceful parts come to have a more abundant grace,
while our graceful parts have everything they need.

1 CORINTHIANS 12:24
24 But it was God who built up the body, and bestowed more abundant honor on the part that felt the need,

1 CORINTHIANS 12:25
25 that there might be no disunion in the body, but that all the members might entertain the same anxious care for one another's welfare.

1 CORINTHIANS 12:26
26 And if one part is suffering, every other part suffers with it; or if one part is receiving special honor, every other part shares in the joy.

1 CORINTHIANS 12:27
27 As for you, you are the body of Christ, and individually you are members of it.

1 CORINTHIANS 12:28
28 And by God's appointment there are in the Church - first Apostles, secondly Prophets, thirdly teachers. Then come miraculous powers, and then
ability to cure diseases or render loving service, or powers of organization, or varieties of the gift of 'tongues.'

1 CORINTHIANS 12:29
29 Are all Apostles? Are all Prophets? Are all teachers?

1 CORINTHIANS 12:30
30 Have all miraculous powers? Have all ability to cure diseases? Do all speak in 'tongues'? Do all interpret?

1 CORINTHIANS 12:31
31 But always seek to excel in the greater gifts. And now I will point out to you a way of life which transcends all others.

CHAPTER 13

1 CORINTHIANS 13:1
1 If I can speak with the tongues of men and of angels, but am destitute of Love, I have but become a loud-sounding trumpet or a clanging cymbal.

1 CORINTHIANS 13:2
2 If I possess the gift of prophecy and am versed in all mysteries and all knowledge, and have such absolute faith that I can remove mountains, but
am destitute of Love, I am nothing.

1 CORINTHIANS 13:3
3 And if I distribute all my possessions to the poor, and give up my body to be burned, but am destitute of Love, it profits me nothing.

1 CORINTHIANS 13:4
4 Love is patient and kind. Love knows neither envy nor jealousy. Love is not forward and self-assertive, nor boastful and conceited.

1 CORINTHIANS 13:5
5 She does not behave unbecomingly, nor seek to aggrandize herself, nor blaze out in passionate anger, nor brood over wrongs.
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1 CORINTHIANS 13:6
6 She finds no pleasure in injustice done to others, but joyfully sides with the truth.
1 CORINTHIANS 13:5
5 She does not behave unbecomingly, nor seek to aggrandize herself, nor blaze out in passionate anger, nor brood over wrongs.

1 CORINTHIANS 13:6
6 She finds no pleasure in injustice done to others, but joyfully sides with the truth.

1 CORINTHIANS 13:7
7 She knows how to be silent. She is full of trust, full of hope, full of patient endurance.

1 CORINTHIANS 13:8
8 Love never fails. But if there are prophecies, they will be done away with; if there are languages, they will cease; if there is knowledge, it will be
brought to an end.

1 CORINTHIANS 13:9
9 For our knowledge is imperfect, and so is our prophesying;

1 CORINTHIANS 13:10
10 but when the perfect state of things is come, all that is imperfect will be brought to an end.

1 CORINTHIANS 13:11
11 When I was a child, I talked like a child, felt like a child, reasoned like a child: when I became a man, I put from me childish ways.

1 CORINTHIANS 13:12
12 For the present we see things as if in a mirror, and are puzzled; but then we shall see them face to face. For the present the knowledge I gain is
imperfect; but then I shall know fully, even as I am fully known.

1 CORINTHIANS 13:13
13 And so there remain Faith, Hope, Love - these three; and of these the greatest is Love.

CHAPTER 14

1 CORINTHIANS 14:1
1 Be eager in your pursuit of this Love, and be earnestly ambitious for spiritual gifts, but let it be chiefly so in order that you may prophesy.

1 CORINTHIANS 14:2
2 For he who speaks in an unknown tongue is not speaking to men, but to God; for no one understands him. Yet in the Spirit he is speaking secret
truths.

1 CORINTHIANS 14:3
3 But he who prophesies speaks to men words of edification, encouragement and comfort.

1 CORINTHIANS 14:4
4 He who speaks in an unknown tongue does good to himself, but he who prophesies does good to the Church.

1 CORINTHIANS 14:5
5 I should be right glad were you all to speak in 'tongues,' but yet more glad were you all to prophesy. And, in fact, the man who prophesies is
superior to him who speaks in 'tongues,' except when the latter can interpret in order that the Church may get a blessing.

1 CORINTHIANS 14:6
6 But, brethren, as things are, if I come to you speaking in 'tongues,' what benefit shall I confer on you, if the utterance is neither in the form of a
revelation nor of additional knowledge nor of prophecy nor of teaching?

1 CORINTHIANS 14:7
7 Even inanimate things - flutes or harps, for instance - when yielding a sound, if they make no distinction in the notes, how shall the tune which is
played on the flute or the harp be known?

1 CORINTHIANS 14:8
8 If the bugle - to take another example - gives an uncertain sound, who will prepare for battle?

1 CORINTHIANS 14:9
9 And so with you; if with the living voice you fail to utter intelligible words, how will people know what you are saying? You will be talking to the
winds.

1 CORINTHIANS 14:10
10 There are, we will suppose, a great number of languages in the world, and no creature is without a language.

1 CORINTHIANS 14:11
11 If, however, I do not know the meaning of the particular language, I shall seem to the speaker of it, and he to me, to be merely talking some
foreign tongue.

1 CORINTHIANS 14:12
12 Therefore, seeing that you are ambitious for spiritual gifts, seek to excel in them so as to benefit the Church.
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1 CORINTHIANS 14:13
13 Therefore let a man who has the gift of tongues pray for the power of interpreting them.
1 CORINTHIANS 14:12
12 Therefore, seeing that you are ambitious for spiritual gifts, seek to excel in them so as to benefit the Church.

1 CORINTHIANS 14:13
13 Therefore let a man who has the gift of tongues pray for the power of interpreting them.

1 CORINTHIANS 14:14
14 For if I pray in an unknown tongue, my spirit prays, but my understanding is barren.

1 CORINTHIANS 14:15
15 How then does the matter stand? I will pray in spirit, and I will pray with my understanding also. I will praise God in spirit, and I will praise Him
with my understanding also.

1 CORINTHIANS 14:16
16 Otherwise, if you bless God in spirit only, how shall he who is in the position of an ungifted man say the 'Amen' to your giving of thanks, when he
does not know what your words mean?

1 CORINTHIANS 14:17
17 Rightly enough you are giving thanks, and yet your neighbor is not benefited.

1 CORINTHIANS 14:18
18 I speak in a tongue, thank God, more than all of you;

1 CORINTHIANS 14:19
19 but in the Church I would rather speak five words with my understanding - so as to instruct others also - than ten thousand words in an unknown
tongue.

1 CORINTHIANS 14:20
20 Brethren, do not prove yourselves to be children in your minds. As regards evil, indeed, be utter babes, but as regards your minds prove
yourselves to be men of ripe years.

1 CORINTHIANS 14:21
21 In the Law it stands written, "'By men of unknown tongues and by the lips of an unknown nation will I speak to this People, but even then they
will not listen to Me', says the Lord."

1 CORINTHIANS 14:22
22 This shows that the gift of tongues is intended as a sign not to those who believe but to unbelievers, but prophecy is intended not for unbelievers
but for those who believe.

1 CORINTHIANS 14:23
23 Accordingly if the whole Church has assembled and all are speaking in 'tongues,' and there come in ungifted men, or unbelievers, will they not
say that you are all mad?

1 CORINTHIANS 14:24
24 If, on the other hand, every one is prophesying and an unbeliever or an ungifted man comes in, he is convicted by all and closely examined by all,

1 CORINTHIANS 14:25
25 and the hidden evils of his heart are brought to light. And, as the result, he will fall on his face and worship God, and will report to others that of a
truth God is among you.

1 CORINTHIANS 14:26
26 What then, brethren? Whenever you assemble, there is not one of you who is not ready either with a song of praise, a sermon, a revelation, a
'tongue,' or an interpretation. Let everything be done with a view to the building up of faith and character.

1 CORINTHIANS 14:27
27 If there is speaking in an unknown tongue, only two or at the most three should speak, and they should do so one at a time, and one should
interpret;

1 CORINTHIANS 14:28
28 or if there is no interpreter, let the man with the gift be silent in the Church, speaking to himself and to God.

1 CORINTHIANS 14:29
29 But if there are Prophets, let two or three speak and let the rest judge.

1 CORINTHIANS 14:30
30 And if anything is revealed to some one else who is seated there, let the first be silent.

1 CORINTHIANS 14:31
31 For you can all prophesy one by one, so that all may learn and all be encouraged:

1 CORINTHIANS 14:32
32 and the spirits of Prophets yield submission to Prophets.
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1 CORINTHIANS 14:33
33 For God is not a God of disorder, but of peace, as He is in all the Churches of His people.
1 CORINTHIANS 14:32
32 and the spirits of Prophets yield submission to Prophets.

1 CORINTHIANS 14:33
33 For God is not a God of disorder, but of peace, as He is in all the Churches of His people.

1 CORINTHIANS 14:34
34 Let married women be silent in the Churches, for they are not permitted to speak. They must be content with a subordinate place, as the Law also
says;

1 CORINTHIANS 14:35
35 and if they wish to ask questions, they should ask their own husbands at home. For it is disgraceful for a married woman to speak at a Church
assembly.

1 CORINTHIANS 14:36
36 Was it from you that God's Message first went forth, or is it to you only that it has come?

1 CORINTHIANS 14:37
37 If any one deems himself to be a Prophet or a man with spiritual gifts, let him recognize as the Lord's command all that I am now writing to you.

1 CORINTHIANS 14:38
38 But if any one is ignorant, let him be ignorant.

1 CORINTHIANS 14:39
39 The conclusion, my brethren, is this. Be earnestly ambitious to prophesy, and do not check speaking with tongues;

1 CORINTHIANS 14:40
40 only let everything be done in a becoming and orderly manner.

CHAPTER 15

1 CORINTHIANS 15:1
1 But let me recall to you, brethren, the Good News which I brought you, which you accepted, and on which you are standing,

1 CORINTHIANS 15:2
2 through which also you are obtaining salvation, if you bear in mind the words in which I proclaimed it - unless indeed your faith has been unreal
from the very first.

1 CORINTHIANS 15:3
3 For I repeated to you the all-important fact which also I had been taught, that Christ died for our sins in accordance with the Scriptures;

1 CORINTHIANS 15:4
4 that He was buried; that He rose to life again on the third day in accordance with the Scriptures,

1 CORINTHIANS 15:5
5 and was seen by Peter, and then by the Twelve.

1 CORINTHIANS 15:6
6 Afterwards He was seen by more than five hundred brethren at once, most of whom are still alive, although some of them have now fallen asleep.

1 CORINTHIANS 15:7
7 Afterwards He was seen by James, and then by all the Apostles.

1 CORINTHIANS 15:8
8 And last of all, as to one of untimely birth, He appeared to me also.

1 CORINTHIANS 15:9
9 For I am the least of the Apostles, and am not fit to be called an Apostle - because I persecuted the Church of God.

1 CORINTHIANS 15:10
10 But what I am I am by the grace of God, and His grace bestowed upon me did not prove ineffectual. But I labored more strenuously than all the
rest - yet it was not I, but God's grace working with me.

1 CORINTHIANS 15:11
11 But whether it is I or they, this is the way we preach and the way that you came to believe.

1 CORINTHIANS 15:12
12 But if Christ is preached as having risen from the dead, how is it that some of you say that there is no such thing as a resurrection of the dead?

1 CORINTHIANS 15:13
13 If there is no such thing as a resurrection of the dead, then Christ Himself has not risen to life.

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14 And if Christ has not risen, it follows that what we preach is a delusion, and that your faith also is a delusion.
1 CORINTHIANS 15:13
13 If there is no such thing as a resurrection of the dead, then Christ Himself has not risen to life.

1 CORINTHIANS 15:14
14 And if Christ has not risen, it follows that what we preach is a delusion, and that your faith also is a delusion.

1 CORINTHIANS 15:15
15 Nay more, we are actually being discovered to be bearing false witness about God, because we have testified that God raised Christ to life, whom
He did not raise, if in reality none of the dead are raised.

1 CORINTHIANS 15:16
16 For if none of the dead are raised to life, then Christ has not risen;

1 CORINTHIANS 15:17
17 and if Christ has not risen, your faith is a vain thing - you are still in your sins.

1 CORINTHIANS 15:18
18 It follows also that those who have fallen asleep in Christ have perished.

1 CORINTHIANS 15:19
19 If in this present life we have a hope resting on Christ, and nothing more, we are more to be pitied than all the rest of the world.

1 CORINTHIANS 15:20
20 But, in reality, Christ has risen from among the dead, being the first to do so of those who are asleep.

1 CORINTHIANS 15:21
21 For seeing that death came through man, through man comes also the resurrection of the dead.

1 CORINTHIANS 15:22
22 For just as through Adam all die, so also through Christ all will be made alive again.

1 CORINTHIANS 15:23
23 But this will happen to each in the right order - Christ having been the first to rise, and afterwards Christ's people rising at His return.

1 CORINTHIANS 15:24
24 Later on, comes the End, when He is to surrender the Kingship to God, the Father, when He shall have overthrown all other government and all
other authority and power.

1 CORINTHIANS 15:25
25 For He must continue King until He shall have put all His enemies under His feet.

1 CORINTHIANS 15:26
26 The last enemy that is to be overthrown is Death;

1 CORINTHIANS 15:27
27 for He will have put all things in subjection under His feet. And when He shall have declared that "All things are in subjection," it will be with the
manifest exception of Him who has reduced them all to subjection to Him.

1 CORINTHIANS 15:28
28 But when the whole universe has been made subject to Him, then the Son Himself will also become subject to Him who has made the universe
subject to Him, in order that GOD may be all in all.

1 CORINTHIANS 15:29
29 Otherwise what will become of those who got themselves baptized for the dead? If the dead do not rise at all, why are these baptized for them?

1 CORINTHIANS 15:30
30 Why also do we Apostles expose ourselves to danger every hour?

1 CORINTHIANS 15:31
31 I protest, brethren, as surely as I glory over you - which I may justly do in Christ Jesus our Lord - that I die day by day.

1 CORINTHIANS 15:32
32 If from merely human motives I have fought with wild beasts in Ephesus, what profit is it to me? If the dead do not rise, let us eat and drink, for
tomorrow we are to die.

1 CORINTHIANS 15:33
33 Do not deceive yourselves: "Evil companionships corrupt good morals."

1 CORINTHIANS 15:34
34 Wake from this drunken fit; live righteous lives, and cease to sin; for some have no knowledge of God: I speak thus in order to move you to shame.

1 CORINTHIANS 15:35
35 But some one will say, "How can the dead rise? And with what kind of body do they come back?"
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1 CORINTHIANS 15:36
36 Foolish man! the seed you yourself sow has no life given to it unless it first dies;
1 CORINTHIANS 15:35
35 But some one will say, "How can the dead rise? And with what kind of body do they come back?"

1 CORINTHIANS 15:36
36 Foolish man! the seed you yourself sow has no life given to it unless it first dies;

1 CORINTHIANS 15:37
37 and as for what you sow, it is not the plant which is to be that you are sowing, but a bare grain, of wheat (it may be) or of something else, and
God gives it a body as He has seen fit,

1 CORINTHIANS 15:38
38 and to each kind of seed a body of its own.

1 CORINTHIANS 15:39
39 All flesh is not the same: there is human flesh, and flesh of cattle, of birds, and of fishes.

1 CORINTHIANS 15:40
40 There are bodies which are celestial and there are bodies which are earthly, but the glory of the celestial ones is one thing, and that of the earthly
ones is another.

1 CORINTHIANS 15:41
41 There is one glory of the sun, another of the moon, and another of the stars; for star differs from star in glory.

1 CORINTHIANS 15:42
42 It is the same with the resurrection of the dead. The body is sown in a state of decay, it is raised free from decay;

1 CORINTHIANS 15:43
43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

1 CORINTHIANS 15:44
44 an animal body is sown, a spiritual body is raised. As surely as there is an animal body, so there is also a spiritual body.

1 CORINTHIANS 15:45
45 In the same way also it is written, "The first man Adam became a living animal"; the last Adam is a life-giving Spirit.

1 CORINTHIANS 15:46
46 Nevertheless, it is not what is spiritual that came first, but what is animal; what is spiritual came afterwards.

1 CORINTHIANS 15:47
47 The first man is a man of earth, earthy; the second man is from Heaven.

1 CORINTHIANS 15:48
48 What the earthy one is, that also are those who are earthy; and what the heavenly One is, that also are those who are heavenly.

1 CORINTHIANS 15:49
49 And as we have borne a resemblance to the earthy one, let us see to it that we also bear a resemblance to the heavenly One.

1 CORINTHIANS 15:50
50 But this I tell you, brethren: our mortal bodies cannot inherit the Kingdom of God, nor will what is perishable inherit what is imperishable.

1 CORINTHIANS 15:51
51 I tell you a truth hitherto kept secret: we shall not all sleep, but we shall all be changed,

1 CORINTHIANS 15:52
52 in a moment, in the twinkling of an eye, at the sounding of the last trumpet; for the trumpet will sound, and the dead will be raised incapable of
decay, and we shall be changed.

1 CORINTHIANS 15:53
53 For so it must be: this perishable nature must clothe itself with what is imperishable, and this mortality must clothe itself with immortality.

1 CORINTHIANS 15:54
54 But when this perishable nature has put on what is imperishable, and this mortality has put on immortality, then will the words of Scripture be
fulfilled, "Death has been swallowed up in victory."

1 CORINTHIANS 15:55
55 "Where, O death, is thy victory? Where, O death, is thy sting?"

1 CORINTHIANS 15:56
56 Now sin is the sting of death, and sin derives its power from the Law;

1 CORINTHIANS 15:57
57 but God be thanked who gives us the victory through our Lord Jesus Christ!
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1 CORINTHIANS 15:58
58 Therefore, my dear brethren, be firm, unmovable, busily occupied at all times in the Lord's work, knowing that your toil is not fruitless in the
Lord.
1 CORINTHIANS 15:57
57 but God be thanked who gives us the victory through our Lord Jesus Christ!

1 CORINTHIANS 15:58
58 Therefore, my dear brethren, be firm, unmovable, busily occupied at all times in the Lord's work, knowing that your toil is not fruitless in the
Lord.

CHAPTER 16

1 CORINTHIANS 16:1
1 As to the collection for God's people, what I have directed the Churches of Galatia to do, you must do also.

1 CORINTHIANS 16:2
2 On the first day of every week let each of you put on one side and store up at his home whatever gain has been granted to him; so that whenever I
come, there may then be no collections going on.

1 CORINTHIANS 16:3
3 And when I am with you, whatever brethren you accredit by letter I will send to carry your kind gift to Jerusalem.

1 CORINTHIANS 16:4
4 And if it is worth while for me also to make the journey, they shall go as my companions.

1 CORINTHIANS 16:5
5 I shall come to you after passing through Macedonia; for my plan will be to pass through Macedonia;

1 CORINTHIANS 16:6
6 and I shall make some stay with you perhaps, or even spend the winter with you, in order that you may help me forward, whichever way I travel.

1 CORINTHIANS 16:7
7 For I do not wish to see you on this occasion merely in passing; but if the Lord permits, I hope to remain some time with you.

1 CORINTHIANS 16:8
8 I shall remain in Ephesus, however, until the time of the Harvest Festival,

1 CORINTHIANS 16:9
9 for a wide door stands open before me which demands great efforts, and we have many opponents.

1 CORINTHIANS 16:10
10 If Timothy pays you a visit, see that he is free from fear in his relations with you; for he is engaged in the Master's work just as I am.

1 CORINTHIANS 16:11
11 Therefore let no one slight him, but all of you should help him forward in peace to join me; for I am waiting for him and others of the brethren.

1 CORINTHIANS 16:12
12 As for our brother Apollos, I have repeatedly urged him to accompany the brethren who are coming to you: but he is quite resolved not to do so at
present. He will come, however, when he has a good opportunity.

1 CORINTHIANS 16:13
13 Be on the alert; stand firm in the faith; acquit yourselves like men; be strong.

1 CORINTHIANS 16:14
14 Let all that you do be done from motives of love.

1 CORINTHIANS 16:15
15 And I beseech you, brethren - you know the household of Stephanas, how they were the earliest Greek converts to Christ, and have devoted
themselves to the service of God's people -

1 CORINTHIANS 16:16
16 I beseech you, on your part, to show deference to such men, and to every one who participates in their work and toils hard.

1 CORINTHIANS 16:17
17 It is a joy to me that Stephanas, Fortunatus and Achaicus have now arrived, because what was wanting so far as you are concerned they have
supplied.

1 CORINTHIANS 16:18
18 They have refreshed my spirit, and yours. Acknowledge such men as these.

1 CORINTHIANS 16:19
19 The Churches in the province of Asia send you greetings; and Aquila and Prisca, in hearty Christian love, do the same, together with the Church
which meets at their house.

1 CORINTHIANS 16:20
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1 CORINTHIANS 16:21
which meets at their house.

1 CORINTHIANS 16:20
20 The brethren all send greetings to you. Greet one another with a holy kiss.

1 CORINTHIANS 16:21
21 The final greeting of me - Paul - with my own hand.

1 CORINTHIANS 16:22
22 If any one is destitute of love to the Lord, let him be accursed. Our Lord Is Coming.

1 CORINTHIANS 16:23
23 The grace of the Lord Jesus be with you.

1 CORINTHIANS 16:24
24 My love in Christ Jesus be with you all.


Weymouth 2 CORINTHIANS
Paul's Second Letter
To The
Corinthians

The second Letter to the Corinthians was probably written in the autumn of 56 A.D., the first Letter to them having been sent in the spring of that year. But there are
other letters of which we have no clear account. One, lost to us, evidently preceded the first Letter (1 Corinthians 5:9). In our "second" Letter we find mention (2:2,4)
of a severe communication which could not but give pain. Can this have been our "first" to the Corinthians? Some think not, in which case there must have been an
"intermediate" letter. This some students find in 2 Corinthians 10 1-8:10. If so, there must have been four letters. Some have thought that in 2 Corinthians 6:14-7:1, and
8, 9, yet another is embedded, making possibly five in all. The reader must form his own conclusions, inasmuch as the evidence is almost entirely internal. On the whole
it would seem that our first Letter, conveyed by Titus, had produced a good effect in the Corinthian Church, but that this wore off, and that Titus returned to the
Apostle in Ephesus with such disquieting news that a visit of Paul just then to Corinth would have been very embarrassing, alike for the Church and the Apostle. Hence,
instead of going, he writes a "painful" letter and sends it by the same messenger, proceeding himself to Troas and thence to Macedonia, where, in great tension of spirit,
he awaits the return of Titus. At last there comes a reassuring account, the relief derived from which is so great that our second Letter is written, with the double
purpose of comforting those who had been so sharply rebuked and of preventing the recurrence of the evils which had called forth the remonstrance. In this way both
the tenderness and the severity of the present Letter may be explained.

CHAPTER 1

2 CORINTHIANS 1:1
1 Paul, an Apostle of Christ Jesus by the will of God - and our brother Timothy: To the Church of God in Corinth, with all God's people throughout
Greece.

2 CORINTHIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

2 CORINTHIANS 1:3
3 Heartfelt thanks be to the God and Father of our Lord Jesus Christ - the Father who is full of compassion and the God who gives all comfort.

2 CORINTHIANS 1:4
4 He comforts us in our every affliction so that we may be able to comfort those who are in any kind of affliction by means of the comfort with which
we ourselves are comforted by God.

2 CORINTHIANS 1:5
5 For just as we have more than our share of suffering for the Christ, so also through the Christ we have more than our share of comfort.

2 CORINTHIANS 1:6
6 But if, on the one hand, we are enduring affliction, it is for your comfort and salvation; and if, on the other hand, we are receiving comfort, it is for
your comfort which is produced within you through your patient fortitude under the same sufferings as those which we also are enduring.

2 CORINTHIANS 1:7
7 And our hope for you is stedfast; for we know that as you are partners with us in the sufferings, so you are also partners in the comfort.

2 CORINTHIANS 1:8
8 For as for our troubles which came upon us in the province of Asia, we would have you know, brethren, that we were exceedingly weighed down,
and felt overwhelmed, so that we renounced all hope even of life.

2 CORINTHIANS 1:9
9 Nay, we had, as we still have, the sentence of death within our own selves, in order that our confidence may repose, not on ourselves, but on God
who raised the dead to life.

2 CORINTHIANS 1:10
10 He it is who rescued us from so imminent a death, and will do so again; and we have a firm hope in Him that He will also rescue us in all the
future,

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                                                                                                                                   boon granted to us
at the intercession of many.
2 CORINTHIANS 1:10
10 He it is who rescued us from so imminent a death, and will do so again; and we have a firm hope in Him that He will also rescue us in all the
future,

2 CORINTHIANS 1:11
11 while you on your part lend us your aid in entreaty for us, so that from many lips thanksgivings may rise on our behalf for the boon granted to us
at the intercession of many.

2 CORINTHIANS 1:12
12 For the reason for our boasting is this - the testimony of our own conscience that it was in holiness and with pure motives before God, and in
reliance not on worldly wisdom but on the gracious help of God, that we have conducted ourselves in the world, and above all in our relations with
you.

2 CORINTHIANS 1:13
13 For we are writing to you nothing different from what we have written before, or from what indeed you already recognize as truth and will, I
trust, recognize as such to the very end;

2 CORINTHIANS 1:14
14 just as some few of you have recognized us as your reason for boasting, even as you will be ours, on the day of Jesus our Lord.

2 CORINTHIANS 1:15
15 It was because I entertained this confidence that I intended to visit you before going elsewhere - so that you might receive a twofold proof of God's
favor -

2 CORINTHIANS 1:16
16 and to pass by way of Corinth into Macedonia. Then my plan was to return from Macedonia to you, and be helped forward by you to Judaea.

2 CORINTHIANS 1:17
17 Did I display any vacillation or caprice in this? Or the purposes which I form - do I form them on worldly principles, now crying "Yes, yes," and
now "No, no"?

2 CORINTHIANS 1:18
18 As certainly as God is faithful, our language to you is not now "Yes" and now "No."

2 CORINTHIANS 1:19
19 For Jesus Christ the Son of God - He who was proclaimed among you by us, that is by Silas and Timothy and myself - did not show Himself a
waverer between "Yes" and "No." But it was and always is "Yes" with Him.

2 CORINTHIANS 1:20
20 For all the promises of God, whatever their number, have their confirmation in Him; and for this reason through Him also our "Amen"
acknowledges their truth and promotes the glory of God through our faith.

2 CORINTHIANS 1:21
21 But He who is making us as well as you stedfast through union with the Anointed One, and has anointed us, is God,

2 CORINTHIANS 1:22
22 and He has also set His seal upon us, and has put His Spirit into our hearts as a pledge and foretaste of future blessing.

2 CORINTHIANS 1:23
23 But as for me, as my soul shall answer for it, I appeal to God as my witness, that it was to spare you pain that I gave up my visit to Corinth.

2 CORINTHIANS 1:24
24 Not that we want to lord it over you in respect of your faith - we do, however, desire to help your joy - for in the matter of your faith you are
standing firm.

CHAPTER 2

2 CORINTHIANS 2:1
1 But, so far as I am concerned, I have resolved not to have a painful visit the next time I come to see you.

2 CORINTHIANS 2:2
2 For if I of all men give you pain, who then is there to gladden my heart, but the very persons to whom I give pain?

2 CORINTHIANS 2:3
3 And I write this to you in order that when I come I may not receive pain from those who ought to give me joy, confident as I am as to all of you that
my joy is the joy of you all.

2 CORINTHIANS 2:4
4 For with many tears I write to you, and in deep suffering and depression of spirit, not in order to grieve you, but in the hope of showing you how
brimful my heart is with love for you.

2 CORINTHIANS 2:5
5 Now if any one has caused sorrow, it has been caused not so much to me, as in some degree - for I have no wish to exaggerate - to all of you.
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2 CORINTHIANS 2:6
6 In the case of such a person the punishment which was inflicted by the majority of you is enough.
2 CORINTHIANS 2:5
5 Now if any one has caused sorrow, it has been caused not so much to me, as in some degree - for I have no wish to exaggerate - to all of you.

2 CORINTHIANS 2:6
6 In the case of such a person the punishment which was inflicted by the majority of you is enough.

2 CORINTHIANS 2:7
7 So that you may now take the opposite course, and forgive him rather and comfort him, for fear he should perhaps be driven to despair by his
excess of grief.

2 CORINTHIANS 2:8
8 I beg you therefore fully to reinstate him in your love.

2 CORINTHIANS 2:9
9 For in writing to you I have also this object in view - to discover by experience whether you are prepared to be obedient in every respect.

2 CORINTHIANS 2:10
10 When you forgive a man an offense I also forgive it; for in fact what I have forgiven, if I have forgiven anything, has always been for your sakes in
the presence of Christ,

2 CORINTHIANS 2:11
11 for fear Satan should gain an advantage over us. For we are not ignorant of his devices.

2 CORINTHIANS 2:12
12 Now when I came into the Troad to spread there the Good News about the Christ, even though in the Lord's providence a door stood open before
me,

2 CORINTHIANS 2:13
13 yet, obtaining no relief for my spirit because I did not find our brother Titus, I bade them farewell and went on into Macedonia.

2 CORINTHIANS 2:14
14 But to God be the thanks who in Christ ever heads our triumphal procession, and by our hands waves in every place that sweet incense, the
knowledge of Him.

2 CORINTHIANS 2:15
15 For we are a fragrance of Christ grateful to God in those whom He is saving and in those who are perishing;

2 CORINTHIANS 2:16
16 to the last-named an odor of death predictive of death, and to the others an odor of life predictive of life. And for such service as this who is
competent?

2 CORINTHIANS 2:17
17 We are; for, unlike most teachers, we are not fraudulent hucksters of God's Message; but with transparent motives, as commissioned by God, in
God's presence and in communion with Christ, so we speak.

CHAPTER 3

2 CORINTHIANS 3:1
1 Do you say that this is self-recommendation once more? Or do we need, as some do, letters of recommendation to you or from you?

2 CORINTHIANS 3:2
2 Our letter of recommendation is yourselves - a letter written on our hearts and everywhere known and read.

2 CORINTHIANS 3:3
3 For all can see that you are a letter of Christ entrusted to our care, and written not with ink, but with the Spirit of the ever-living God - and not on
tablets of stone, but on human hearts as tablets.

2 CORINTHIANS 3:4
4 Such is the confidence which we have through Christ in the presence of God;

2 CORINTHIANS 3:5
5 not that of ourselves we are competent to decide anything by our own reasonings, but our competency comes from God.

2 CORINTHIANS 3:6
6 It is He also who has made us competent to serve Him in connection with a new Covenant, which is not a written code but a Spirit; for the written
code inflicts death, but the Spirit gives Life.

2 CORINTHIANS 3:7
7 If, however, the service that proclaims death - its code being engraved in writing upon stones - came with glory, so that the children of Israel could
not look steadily on the face of Moses because of the brightness of his face - a vanishing brightness;

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2 CORINTHIANS 3:9
not look steadily on the face of Moses because of the brightness of his face - a vanishing brightness;

2 CORINTHIANS 3:8
8 will not the service of the Spirit be far more glorious?

2 CORINTHIANS 3:9
9 For if the service which pronounces doom had glory, far more glorious still is the service which tells of righteousness.

2 CORINTHIANS 3:10
10 For, in fact, that which was once resplendent in glory has no glory at all in this respect, that it pales before the glory which surpasses it.

2 CORINTHIANS 3:11
11 For if that which was to be abolished came with glory, much more is that which is permanent arrayed in glory.

2 CORINTHIANS 3:12
12 Therefore, cherishing a hope like this, we speak without reserve, and we do not imitate Moses,

2 CORINTHIANS 3:13
13 who used to throw a veil over his face to hide from the gaze of the children of Israel the passing away of what was but transitory.

2 CORINTHIANS 3:14
14 Nay, their minds were made dull; for to this very day during the reading of the book of the ancient Covenant, the same veil remains unlifted,
because it is only in Christ that it is to be abolished.

2 CORINTHIANS 3:15
15 Yes, to this day, whenever Moses is read, a veil lies upon their hearts.

2 CORINTHIANS 3:16
16 But whenever the heart of the nation shall have returned to the Lord, the veil will be withdrawn.

2 CORINTHIANS 3:17
17 Now by "the Lord" is meant the Spirit; and where the Spirit of the Lord is, freedom is enjoyed.

2 CORINTHIANS 3:18
18 And all of us, with unveiled faces, reflecting like bright mirrors the glory of the Lord, are being transformed into the same likeness, from one
degree of radiant holiness to another, even as derived from the Lord the Spirit.

CHAPTER 4

2 CORINTHIANS 4:1
1 Therefore, being engaged in this service and being mindful of the mercy which has been shown us, we are not cowards.

2 CORINTHIANS 4:2
2 Nay, we have renounced the secrecy which marks a feeling of shame. We practice no cunning tricks, nor do we adulterate God's Message. But by a
full clear statement of the truth we strive to commend ourselves in the presence of God to every human conscience.

2 CORINTHIANS 4:3
3 If, however, the meaning of our Good News has been veiled, the veil has been on the hearts of those who are on the way to perdition,

2 CORINTHIANS 4:4
4 in whom the god of this present age has blinded their unbelieving minds so as to shut out the sunshine of the Good News of the glory of the Christ,
who is the image of God.

2 CORINTHIANS 4:5
5 (For we do not proclaim ourselves, but we proclaim Christ Jesus as Lord, and ourselves as your bondservants for the sake of Jesus.)

2 CORINTHIANS 4:6
6 For God who said, "Out of darkness let light shine," is He who has shone in our hearts to give us the light of the knowledge of God's glory, which is
radiant on the face of Christ.

2 CORINTHIANS 4:7
7 But we have this treasure in a fragile vase of clay, in order that the surpassing greatness of the power may be seen to belong to God, and not to
originate in us.

2 CORINTHIANS 4:8
8 We are hard pressed, yet never in absolute distress; perplexed, yet never utterly baffled;

2 CORINTHIANS 4:9
9 pursued, yet never left unsuccored; struck to the ground, yet never slain;

2 CORINTHIANS 4:10
10 always, wherever we go, carrying with us in our bodies the putting to death of Jesus, so that in our bodies it may also be clearly shown that Jesus
lives.
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2 CORINTHIANS 4:11
11 For we, alive though we are, are continually surrendering ourselves to death for the sake of Jesus, so that in this mortal nature of ours it may also
2 CORINTHIANS 4:10
10 always, wherever we go, carrying with us in our bodies the putting to death of Jesus, so that in our bodies it may also be clearly shown that Jesus
lives.

2 CORINTHIANS 4:11
11 For we, alive though we are, are continually surrendering ourselves to death for the sake of Jesus, so that in this mortal nature of ours it may also
be clearly shown that Jesus lives.

2 CORINTHIANS 4:12
12 Thus we are constantly dying, while you are in full enjoyment of Life.

2 CORINTHIANS 4:13
13 But possessing the same Spirit of faith as he who wrote, "I believed, and therefore I have spoken," we also believe, and therefore we speak.

2 CORINTHIANS 4:14
14 For we know that He who raised the Lord Jesus from the dead will raise us also to be with Jesus, and will cause both us and you to stand in His
own presence.

2 CORINTHIANS 4:15
15 For everything is for your sakes, in order that grace, being more richly bestowed because of the thanksgivings of the increased number, may more
and more promote the glory of God.

2 CORINTHIANS 4:16
16 Therefore we are not cowards. Nay, even though our outward man is wasting away, yet our inward man is being renewed day by day.

2 CORINTHIANS 4:17
17 For this our light and transitory burden of suffering is achieving for us a preponderating, yes, a vastly preponderating, and eternal weight of
glory;

2 CORINTHIANS 4:18
18 while we look not at things seen, but things unseen; for things seen are temporary, but things unseen are eternal.

CHAPTER 5

2 CORINTHIANS 5:1
1 For we know that if this poor tent, our earthly house, is taken down, we have in Heaven a building which God has provided, a house not built by
human hands, but eternal.

2 CORINTHIANS 5:2
2 For in this one we sigh, because we long to put on over it our dwelling which comes from Heaven -

2 CORINTHIANS 5:3
3 if indeed having really put on a robe we shall not be found to be unclothed.

2 CORINTHIANS 5:4
4 Yes, we who are in this tent certainly do sigh under our burdens, for we do not wish to lay aside that with which we are now clothed, but to put on
more, so that our mortality may be absorbed in Life.

2 CORINTHIANS 5:5
5 And He who formed us with this very end in view is God, who has given us His Spirit as a pledge and foretaste of that bliss.

2 CORINTHIANS 5:6
6 We have therefore a cheerful confidence. We know that while we are at home in the body we are banished from the Lord;

2 CORINTHIANS 5:7
7 for we are living a life of faith, and not one of sight.

2 CORINTHIANS 5:8
8 So we have a cheerful confidence, and we anticipate with greater delight being banished from the body and going home to the Lord.

2 CORINTHIANS 5:9
9 And for this reason also we make it our ambition, whether at home or in exile, to please Him perfectly.

2 CORINTHIANS 5:10
10 For we must all of us appear before Christ's judgment-seat in our true characters, in order that each may then receive an award for his actions in
this life, in accordance with what he has done, whether it be good or whether it be worthless.

2 CORINTHIANS 5:11
11 Therefore, because we realize how greatly the Lord is to be feared, we are endeavoring to win men over, and God recognizes what our motives
are, and I hope that you, in your hearts, recognize them too.

2 CORINTHIANS 5:12
12 We are not again commending ourselves to your favor, but are furnishing you with a ground of boasting on our behalf, so that you may have a
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reply ready for those with whom superficial appearances are everything and sincerity of heart counts for nothing.

2 CORINTHIANS 5:13
2 CORINTHIANS 5:12
12 We are not again commending ourselves to your favor, but are furnishing you with a ground of boasting on our behalf, so that you may have a
reply ready for those with whom superficial appearances are everything and sincerity of heart counts for nothing.

2 CORINTHIANS 5:13
13 For if we have been beside ourselves, it has been for God's glory; or if we are now in our right senses, it is in order to be of service to you.

2 CORINTHIANS 5:14
14 For the love of Christ overmasters us, the conclusion at which we have arrived being this - that One having died for all, His death was their death,

2 CORINTHIANS 5:15
15 and that He died for all in order that the living may no longer live to themselves, but to Him who died for them and rose again.

2 CORINTHIANS 5:16
16 Therefore for the future we know no one simply as a man. Even if we have known Christ as a man, yet now we do so no longer.

2 CORINTHIANS 5:17
17 So that if any one is in Christ, he is a new creature: the old state of things has passed away; a new state of things has come into existence.

2 CORINTHIANS 5:18
18 And all this is from God, who has reconciled us to Himself through Christ, and has appointed us to serve in the ministry of reconciliation.

2 CORINTHIANS 5:19
19 We are to tell how God was in Christ reconciling the world to Himself, not charging men's transgressions to their account, and that He has
entrusted to us the Message of this reconciliation.

2 CORINTHIANS 5:20
20 On Christ's behalf therefore we come as ambassadors, God, as it were, making entreaty through our lips: we, on Christ's behalf, beseech men to be
reconciled to God.

2 CORINTHIANS 5:21
21 He has made Him who knew nothing of sin to be sin for us, in order that in Him we may become the righteousness of God.

CHAPTER 6

2 CORINTHIANS 6:1
1 And you also we, as God's fellow workers, entreat not to be found to have received His grace to no purpose.

2 CORINTHIANS 6:2
2 For He says, "At a time of welcome I have listened to you, and on a day of salvation I have succored you." Now is the time of loving welcome! Now
is the day of salvation!

2 CORINTHIANS 6:3
3 We endeavor to give people no cause for stumbling in anything, lest the work we are doing should fall into discredit.

2 CORINTHIANS 6:4
4 On the contrary, as God's servants, we seek their full approval - by unwearied endurance, by afflictions, by distress, by helplessness;

2 CORINTHIANS 6:5
5 by floggings, by imprisonments; by facing riots, by toil, by sleepless watching, by hunger and thirst;

2 CORINTHIANS 6:6
6 by purity of life, by knowledge, by patience, by kindness, by the Holy Spirit, by sincere love;

2 CORINTHIANS 6:7
7 by the proclamation of the truth, by the power of God; by the weapons of righteousness, wielded in both hands;

2 CORINTHIANS 6:8
8 through honor and ignominy, through calumny and praise. We are looked upon as impostors and yet are true men;

2 CORINTHIANS 6:9
9 as obscure persons, and yet are well known; as on the point of death, and yet, strange to tell, we live; as under God's discipline, and yet we are not
deprived of life;

2 CORINTHIANS 6:10
10 as sad, but we are always joyful; as poor, but we bestow wealth on many; as having nothing, and yet we securely possess all things.

2 CORINTHIANS 6:11
11 O Corinthians, our lips are unsealed to you: our heart is expanded.

2 CORINTHIANS 6:12
12 There is no narrowness in our love to you: the narrowness is in your own feelings.
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2 CORINTHIANS 6:13
13 And in just requital - I speak as to my children - let your hearts expand also.
2 CORINTHIANS 6:12
12 There is no narrowness in our love to you: the narrowness is in your own feelings.

2 CORINTHIANS 6:13
13 And in just requital - I speak as to my children - let your hearts expand also.

2 CORINTHIANS 6:14
14 Do not come into close association with unbelievers, like oxen yoked with asses. For what is there in common between righteousness and
lawlessness? Or what partnership has light with darkness?

2 CORINTHIANS 6:15
15 Where can harmony between Christ and Belial be found? Or what participation has a believer with an unbeliever?

2 CORINTHIANS 6:16
16 And what compact has the Temple of God with idols? For we are the Temple of the ever-living God; as God has said, "I will dwell among them,
and walk about among them; and will be their God, and it is they who shall be My people."

2 CORINTHIANS 6:17
17 Therefore, "'Come out from among them and separate yourselves,' says the Lord, 'and touch nothing impure; and I will receive you, and will be a
Father to you,

2 CORINTHIANS 6:18
18 and you shall be My sons and daughters,' says the Lord the Ruler of all."

CHAPTER 7

2 CORINTHIANS 7:1
1 Having therefore these promises, beloved friends, let us purify ourselves from all defilement of body and of spirit, and secure perfect holiness
through the fear of God.

2 CORINTHIANS 7:2
2 Make room for us in your hearts. There is not one of you whom we have wronged, not one to whom we have done harm, not one over whom we
have gained any selfish advantage.

2 CORINTHIANS 7:3
3 I do not say this to imply blame, for, as I have already said, you have such a place in our hearts that we would die with you or live with you.

2 CORINTHIANS 7:4
4 I have great confidence in you: very loudly do I boast of you. I am filled with comfort: my heart overflows with joy amid all our affliction.

2 CORINTHIANS 7:5
5 For even after our arrival in Macedonia we could get no relief such as human nature craves. We were greatly harassed; there were conflicts without
and fears within.

2 CORINTHIANS 7:6
6 But He who comforts the depressed - even God - comforted us by the coming of Titus, and not by his coming only,

2 CORINTHIANS 7:7
7 but also by the fact that he had felt comforted on your account, and by the report which he brought of your eager affection, of your grief, and of
your jealousy on my behalf, so that I rejoiced more than ever.

2 CORINTHIANS 7:8
8 For if I gave you pain by that letter, I do not regret it, though I did regret it then. I see that that letter, even though for a time it gave you pain, had
a salutary effect.

2 CORINTHIANS 7:9
9 Now I rejoice, not in your grief, but because the grief led to repentance; for you sorrowed with a godly sorrow, which prevented you from receiving
injury from us in any respect.

2 CORINTHIANS 7:10
10 For godly sorrow produces repentance leading to salvation, a repentance not to be regretted; but the sorrow of the world finally produces death.

2 CORINTHIANS 7:11
11 For mark the effects of this very thing - your having sorrowed with a godly sorrow - what earnestness it has called forth in you, what eagerness to
clear yourselves, what indignation, what alarm, what longing affection, what jealousy, what meting out of justice! You have completely wiped away
reproach from yourselves in the matter.

2 CORINTHIANS 7:12
12 Therefore, though I wrote to you, it was not to punish the offender, nor to secure justice for him who had suffered the wrong, but it was chiefly in
order that your earnest feeling on our behalf might become manifest to yourselves in the sight of God.

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13 For this reason we feel comforted; and - in addition to this our comfort - we have been filled with all the deeper joy at Titus's joy, because his spirit
has been set at rest by you all.
2 CORINTHIANS 7:12
12 Therefore, though I wrote to you, it was not to punish the offender, nor to secure justice for him who had suffered the wrong, but it was chiefly in
order that your earnest feeling on our behalf might become manifest to yourselves in the sight of God.

2 CORINTHIANS 7:13
13 For this reason we feel comforted; and - in addition to this our comfort - we have been filled with all the deeper joy at Titus's joy, because his spirit
has been set at rest by you all.

2 CORINTHIANS 7:14
14 For however I may have boasted to him about you, I have no reason to feel ashamed; but as we have in all respects spoken the truth to you, so also
our boasting to Titus about you has turned out to be the truth.

2 CORINTHIANS 7:15
15 And his strong and tender affection is all the more drawn out towards you when he recalls to mind the obedience which all of you manifested by
the timidity and nervous anxiety with which you welcomed him.

2 CORINTHIANS 7:16
16 I rejoice that I have absolute confidence in you.

CHAPTER 8

2 CORINTHIANS 8:1
1 But we desire to let you know, brethren, of the grace of God which has been bestowed on the Churches of Macedonia;

2 CORINTHIANS 8:2
2 how, while passing through great trouble, their boundless joy even amid their deep poverty has overflowed to increase their generous liberality.

2 CORINTHIANS 8:3
3 For I can testify that to the utmost of their power, and even beyond their power, they have of their own free will given help.

2 CORINTHIANS 8:4
4 With earnest entreaty they begged from us the favor of being allowed to share in the service now being rendered to God's people.

2 CORINTHIANS 8:5
5 They not only did this, as we had expected, but first of all in obedience to God's will they gave their own selves to the Lord and to us.

2 CORINTHIANS 8:6
6 This led us to urge Titus that, as he had previously been the one who commenced the work, so he should now go and complete among you this act
of beneficence also.

2 CORINTHIANS 8:7
7 Yes, just as you are already very rich in faith, readiness of speech, knowledge, unwearied zeal, and in the love that is in you, implanted by us, see to
it that this grace of liberal giving also flourishes in you.

2 CORINTHIANS 8:8
8 I am not saying this by way of command, but to test by the standard of other men's earnestness the genuineness of your love also.

2 CORINTHIANS 8:9
9 For you know the condescending goodness of our Lord Jesus Christ - how for your sakes He became poor, though He was rich, in order that you
through His poverty might grow rich.

2 CORINTHIANS 8:10
10 But in this matter I give you an opinion; for my doing this helps forward your own intentions, seeing that not only have you begun operations,
but a year ago you already had the desire to do so.

2 CORINTHIANS 8:11
11 And now complete the doing also, in order that, just as there was then the eagerness in desiring, there may now be the accomplishment in
proportion to your means.

2 CORINTHIANS 8:12
12 For, assuming the earnest willingness, the gift is acceptable according to whatever a man has, and not according to what he has not.

2 CORINTHIANS 8:13
13 I do not urge you to give in order that others may have relief while you are unduly pressed,

2 CORINTHIANS 8:14
14 but that, by equalization of burdens, your superfluity having in the present emergency supplied their deficiency, their superfluity may in turn be
a supply for your deficiency later on, so that there may be equalization of burdens.

2 CORINTHIANS 8:15
15 Even as it is written, "He who gathered much had not too much, and he who gathered little had not too little."

2 CORINTHIANS 8:16
16 But thanks be to God that He inspires the heart of Titus with the same deep interest in you;
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2 CORINTHIANS 8:17
17 for Titus welcomed our request, and, being thoroughly in earnest, comes to you of his own free will.
2 CORINTHIANS 8:16
16 But thanks be to God that He inspires the heart of Titus with the same deep interest in you;

2 CORINTHIANS 8:17
17 for Titus welcomed our request, and, being thoroughly in earnest, comes to you of his own free will.

2 CORINTHIANS 8:18
18 And we send with him the brother whose praises for his earnestness in proclaiming the Good News are heard throughout all the Churches.

2 CORINTHIANS 8:19
19 And more than that, he is the one who was chosen by the vote of the Churches to travel with us, sharing our commission in the administration of
this generous gift to promote the Lord's glory and gratify our own strong desire.

2 CORINTHIANS 8:20
20 For against one thing we are on our guard - I mean against blame being thrown upon us in respect to these large and liberal contributions which
are under our charge.

2 CORINTHIANS 8:21
21 For we seek not only God's approval of our integrity, but man's also.

2 CORINTHIANS 8:22
22 And we send with them our brother, of whose zeal we have had frequent proof in many matters, and who is now more zealous than ever through
the strong confidence which he has in you.

2 CORINTHIANS 8:23
23 As for Titus, remember that he is a partner with me, and is my comrade in my labors for you. And as for our brethren, remember that they are
delegates from the Churches, and are men in whom Christ is glorified.

2 CORINTHIANS 8:24
24 Exhibit therefore to the Churches a proof of your love, and a justification of our boasting to these brethren about you.

CHAPTER 9

2 CORINTHIANS 9:1
1 As to the services which are being rendered to God's people, it is really unnecessary for me to write to you.

2 CORINTHIANS 9:2
2 For I know your earnest willingness, on account of which I habitually boast of you to the Macedonians, pointing out to them that for a whole year
you in Greece have been ready; and the greater number of them have been spurred on by your ardor.

2 CORINTHIANS 9:3
3 Still I send the brethren in order that in this matter our boast about you may not turn out to have been an idle one; so that, as I have said, you may
be ready;

2 CORINTHIANS 9:4
4 for fear that, if any Macedonians come with me and find you unprepared, we - not to say you yourselves - should be put to the blush in respect to
this confidence.

2 CORINTHIANS 9:5
5 I have thought it absolutely necessary therefore to request these brethren to visit you before I myself come, and to make sure beforehand that the
gift of love which you have already promised may be ready as a gift of love, and may not seem to have been something which I have extorted from
you.

2 CORINTHIANS 9:6
6 But do not forget that he who sows with a niggardly hand will also reap a niggardly crop, and that he who sows bountifully will also reap
bountifully.

2 CORINTHIANS 9:7
7 Let each contribute what he has decided upon in his own mind, and not do it reluctantly or under compulsion. "It is a cheerful giver that God
loves."

2 CORINTHIANS 9:8
8 And God is able to bestow every blessing on you in abundance, so that richly enjoying all sufficiency at all times, you may have ample means for
all good works.

2 CORINTHIANS 9:9
9 As it is written, "He has scattered abroad, he has given to the poor, his almsgiving remains for ever."

2 CORINTHIANS 9:10
10 And God who continually supplies seed for the sower and bread for eating, will supply you with seed and multiply it, and will cause your
almsgiving to yield a plentiful harvest.
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2 CORINTHIANS 9:11
11 May you be abundantly enriched so as to show all liberality, such as through our instrumentality brings thanksgiving to God.
2 CORINTHIANS 9:10
10 And God who continually supplies seed for the sower and bread for eating, will supply you with seed and multiply it, and will cause your
almsgiving to yield a plentiful harvest.

2 CORINTHIANS 9:11
11 May you be abundantly enriched so as to show all liberality, such as through our instrumentality brings thanksgiving to God.

2 CORINTHIANS 9:12
12 For the service rendered in this sacred gift not only helps to relieve the wants of God's people, but it is also rich in its results and awakens a chorus
of thanksgiving to God.

2 CORINTHIANS 9:13
13 For, by the practical proof of it which you exhibit in this service, you cause God to be extolled for your fidelity to your professed adherence to the
Good News of the Christ, and for the liberality of your contributions for them and for all who are in need,

2 CORINTHIANS 9:14
14 while they themselves also in supplications on your behalf pour out their longing love towards you because of God's surpassing grace which is
resting upon you.

2 CORINTHIANS 9:15
15 Thanks be to God for His unspeakably precious gift!

CHAPTER 10

2 CORINTHIANS 10:1
1 But as for me Paul, I entreat you by the gentleness and self-forgetfulness of Christ - I who when among you have not an imposing personal
presence, but when absent am fearlessly outspoken in dealing with you.

2 CORINTHIANS 10:2
2 I beseech you not to compel me when present to make a bold display of the confidence with which I reckon I shall show my 'courage' against some
who reckon that we are guided by worldly principles.

2 CORINTHIANS 10:3
3 For, though we are still living in the world, it is no worldly warfare that we are waging.

2 CORINTHIANS 10:4
4 The weapons with which we fight are not human weapons, but are mighty for God in overthrowing strong fortresses.

2 CORINTHIANS 10:5
5 For we overthrow arrogant 'reckonings,' and every stronghold that towers high in defiance of the knowledge of God, and we carry off every
thought as if into slavery - into subjection to Christ;

2 CORINTHIANS 10:6
6 while we hold ourselves in readiness to punish every act of disobedience, as soon as ever you as a Church have fully shown your obedience.

2 CORINTHIANS 10:7
7 Is it outward appearances you look to? If any man is confident as regards himself that he specially belongs to Christ, let him consider again and
reflect that just as he belongs to Christ, so also do we.

2 CORINTHIANS 10:8
8 If, however, I were to boast more loudly of our Apostolic authority, which the Lord has given us that we may build you up, not pull you down, I
should have no reason to feel ashamed.

2 CORINTHIANS 10:9
9 Let it not seem as if I wanted to frighten you by my letters.

2 CORINTHIANS 10:10
10 For they say "His letters are authoritative and forcible, but his personal presence is unimpressive, and as for eloquence, he has none."

2 CORINTHIANS 10:11
11 Let such people take this into their reckoning, that whatever we are in word by our letters when absent, the same are we also in act when present.

2 CORINTHIANS 10:12
12 For we have not the 'courage' to rank ourselves among, or compare ourselves with, certain persons distinguished by their self-commendation. Yet
they are not wise, measuring themselves, as they do, by one another and comparing themselves with one another.

2 CORINTHIANS 10:13
13 We, however, will not exceed due limits in our boasting, but will keep within the limits of the sphere which God has assigned to us as a limit,
which reaches even to you.

2 CORINTHIANS 10:14
14 For there is no undue stretch of authority on our part, as though it did not extend to you. We pressed on even to Corinth, and were the first to
proclaim
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2 CORINTHIANS 10:15
15 We do not exceed our due limits, and take credit for other men's labors; but we entertain the hope that, as your faith grows, we shall gain
2 CORINTHIANS 10:14
14 For there is no undue stretch of authority on our part, as though it did not extend to you. We pressed on even to Corinth, and were the first to
proclaim to you the Good News of the Christ.

2 CORINTHIANS 10:15
15 We do not exceed our due limits, and take credit for other men's labors; but we entertain the hope that, as your faith grows, we shall gain
promotion among you - still keeping within our own sphere - promotion to a larger field of labor,

2 CORINTHIANS 10:16
16 and shall tell the Good News in the districts beyond you, not boasting in another man's sphere about work already done by him.

2 CORINTHIANS 10:17
17 But "whoever boasts, let his boast be in the Lord."

2 CORINTHIANS 10:18
18 For it is not the man that commends himself who is really approved, but he whom the Lord commends.

CHAPTER 11

2 CORINTHIANS 11:1
1 I wish you could have borne with a little foolish boasting on my part. Nay, do bear with me.

2 CORINTHIANS 11:2
2 I am jealous over you with God's own jealousy. For I have betrothed you to Christ to present you to Him like a faithful bride to her one husband.

2 CORINTHIANS 11:3
3 But I am afraid that, as the serpent in his craftiness deceived Eve, so your minds may be led astray from their single-heartedness and their fidelity
to Christ.

2 CORINTHIANS 11:4
4 If indeed some visitor is proclaiming among you another Jesus whom we did not proclaim, or if you are receiving a Spirit different from the One
you have already received or a Good News different from that which you have already welcomed, your toleration is admirable!

2 CORINTHIANS 11:5
5 Why, I reckon myself in no respect inferior to those superlatively great Apostles.

2 CORINTHIANS 11:6
6 And if in the matter of speech I am no orator, yet in knowledge I am not deficient. Nay, we have in every way made that fully evident to you.

2 CORINTHIANS 11:7
7 Is it a sin that I abased myself in order for you to be exalted, in that I proclaimed God's Good News to you without fee or reward?

2 CORINTHIANS 11:8
8 Other Churches I robbed, receiving pay from them in order to do you service.

2 CORINTHIANS 11:9
9 And when I was with you and my resources failed, there was no one to whom I became a burden - for the brethren when they came from
Macedonia fully supplied my wants - and I kept myself from being in the least a burden to you, and will do so still.

2 CORINTHIANS 11:10
10 Christ knows that it is true when I say that I will not be stopped from boasting of this anywhere in Greece.

2 CORINTHIANS 11:11
11 And why? Because I do not love you? God knows that I do.

2 CORINTHIANS 11:12
12 But I will persist in the same line of conduct in order to cut the ground from under the feet of those who desire an opportunity of getting
themselves recognized as being on a level with us in the matters about which they boast.

2 CORINTHIANS 11:13
13 For men of this stamp are sham apostles, dishonest workmen, assuming the garb of Apostles of Christ.

2 CORINTHIANS 11:14
14 And no wonder. Satan, their master, can disguise himself as an angel of light.

2 CORINTHIANS 11:15
15 It is therefore no great thing for his servants also to disguise themselves as servants of righteousness. Their end will be in accordance with their
actions.

2 CORINTHIANS 11:16
16 To return to what I was saying. Let no one suppose that I am foolish. Or if you must, at any rate make allowance for me as being foolish, in order
that I, as well as they, may boast a little.
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2 CORINTHIANS 11:17
17 What I am now saying, I do not say by the Lord's command, but as a fool in his folly might, in this reckless boasting.
2 CORINTHIANS 11:16
16 To return to what I was saying. Let no one suppose that I am foolish. Or if you must, at any rate make allowance for me as being foolish, in order
that I, as well as they, may boast a little.

2 CORINTHIANS 11:17
17 What I am now saying, I do not say by the Lord's command, but as a fool in his folly might, in this reckless boasting.

2 CORINTHIANS 11:18
18 Since many boast for merely human reasons, I too will boast.

2 CORINTHIANS 11:19
19 Wise as you yourselves are, you find pleasure in tolerating fools.

2 CORINTHIANS 11:20
20 For you tolerate it, if any one enslaves you, lives at your expense, makes off with your property, gives himself airs, or strikes you on the face.

2 CORINTHIANS 11:21
21 I use the language of self-disparagement, as though I were admitting our own feebleness. Yet for whatever reason any one is 'courageous' - I speak
in mere folly - I also am courageous.

2 CORINTHIANS 11:22
22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.

2 CORINTHIANS 11:23
23 Are they servants of Christ? (I speak as if I were out of my mind.) Much more am I His servant; serving Him more thoroughly than they by my
labors, and more thoroughly also by my imprisonments, by excessively cruel floggings, and with risk of life many a time.

2 CORINTHIANS 11:24
24 From the Jews I five times have received forty lashes all but one.

2 CORINTHIANS 11:25
25 Three times I have been beaten with Roman rods, once I have been stoned, three times I have been shipwrecked, once for full four and twenty
hours I was floating on the open sea.

2 CORINTHIANS 11:26
26 I have served Him by frequent travelling, amid dangers in crossing rivers, dangers from robbers; dangers from my own countrymen, dangers
from the Gentiles; dangers in the city, dangers in the Desert, dangers by sea, dangers from spies in our midst;

2 CORINTHIANS 11:27
27 with labor and toil, with many a sleepless night, in hunger and thirst, in frequent fastings, in cold, and with insufficient clothing.

2 CORINTHIANS 11:28
28 And besides other things, which I pass over, there is that which presses on me daily - my anxiety for all the Churches.

2 CORINTHIANS 11:29
29 Who is weak, and I am not weak? Who is led astray into sin, and I am not aflame with indignation?

2 CORINTHIANS 11:30
30 If boast I must, it shall be of things which display my weakness.

2 CORINTHIANS 11:31
31 The God and Father of our Lord Jesus Christ - He who is blessed throughout the Ages - knows that I am speaking the truth.

2 CORINTHIANS 11:32
32 In Damascus the governor under King Aretas kept guards at the gates of the city in order to apprehend me,

2 CORINTHIANS 11:33
33 but through an opening in the wall I was let down in a basket, and so escaped his hands.

CHAPTER 12

2 CORINTHIANS 12:1
1 I am compelled to boast. It is not a profitable employment, but I will proceed to visions and revelations granted me by the Lord.

2 CORINTHIANS 12:2
2 I know a Christian man who fourteen years ago - whether in the body I do not know, or out of the body I do not know; God knows - was caught
up (this man of whom I am speaking) even to the highest Heaven.

2 CORINTHIANS 12:3
3 And I know that this man - whether in the body or apart from the body I do not know;

2 CORINTHIANS 12:4
4 God knows - was caught up into Paradise and heard unspeakable things which no human being is permitted to repeat.
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2 CORINTHIANS 12:5
5 Of such a one I will boast; but of myself I will not boast, except in my weaknesses.
2 CORINTHIANS 12:4
4 God knows - was caught up into Paradise and heard unspeakable things which no human being is permitted to repeat.

2 CORINTHIANS 12:5
5 Of such a one I will boast; but of myself I will not boast, except in my weaknesses.

2 CORINTHIANS 12:6
6 If however I should choose to boast, I should not be a fool for so doing, for I should be speaking the truth. But I forbear, lest any one should be led
to estimate me more highly than what his own eyes attest, or more highly than what he hears from my lips.

2 CORINTHIANS 12:7
7 And judging by the stupendous grandeur of the revelations - therefore lest I should be over-elated there has been sent to me, like the agony of
impalement, Satan's angel dealing blow after blow, lest I should be over-elated.

2 CORINTHIANS 12:8
8 As for this, three times have I besought the Lord to rid me of him;

2 CORINTHIANS 12:9
9 but His reply has been, "My grace suffices for you, for power matures in weakness." Most gladly therefore will I boast of my infirmities rather than
complain of them - in order that Christ's power may overshadow me.

2 CORINTHIANS 12:10
10 In fact I take pleasure in infirmities, in the bearing of insults, in distress, in persecutions, in grievous difficulties - for Christ's sake; for when I am
weak, then I am strong.

2 CORINTHIANS 12:11
11 It is foolish of me to write all this, but you have compelled me to do so. Why, you ought to have been my vindicators; for in no respect have I been
inferior to these superlatively great Apostles, even though in myself I am nothing.

2 CORINTHIANS 12:12
12 The signs that characterize the true Apostle have been done among you, accompanied by unwearied fortitude, and by tokens and marvels and
displays of power.

2 CORINTHIANS 12:13
13 In what respect, therefore, have you been worse dealt with than other Churches, except that I myself never hung as a dead weight upon you?
Forgive the injustice I thus did you!

2 CORINTHIANS 12:14
14 See, I am now for the third time prepared to visit you, but I will not be a dead weight to you. I desire not your money, but yourselves; for children
ought not to put by for their parents, but parents for their children.

2 CORINTHIANS 12:15
15 And as for me, most gladly will I spend all I have and be utterly spent for your salvation.

2 CORINTHIANS 12:16
16 If I love you so intensely, am I the less to be loved? Be that as it may: I was not a burden to you. But being by no means scrupulous, I entrapped
you, they say!

2 CORINTHIANS 12:17
17 Have I gained any selfish advantage over you through any one of the messengers I have sent to you?

2 CORINTHIANS 12:18
18 I begged Titus to visit you, and sent our other brother with him. Did Titus gain any selfish advantage over you? Were not he and I guided by one
and the same Spirit, and did we not walk in the same steps?

2 CORINTHIANS 12:19
19 You are imagining, all this time, that we are making our defense at your bar. In reality it is as in God's presence and in communion with Christ
that we speak; but, dear friends, it is all with a view to your progress in goodness.

2 CORINTHIANS 12:20
20 For I am afraid that perhaps when I come I may not find you to be what I desire, and that you may find me to be what you do not desire; that
perhaps there may be contention, jealousy, bitter feeling, party spirit, ill-natured talk, backbiting, undue eulogy, unrest;

2 CORINTHIANS 12:21
21 and that upon re-visiting you I may be humbled by my God in your presence, and may have to mourn over many whose hearts still cling to their
old sins, and who have not repented of the impurity, fornication, and gross sensuality, of which they have been guilty.

CHAPTER 13

2 CORINTHIANS 13:1
1 This intended visit of mine is my third visit to you. "On the evidence of two or three witnesses every charge shall be sustained."
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2 CORINTHIANS 13:2
2 Those who cling to their old sins, and indeed all of you, I have forewarned and still forewarn (as I did on my second visit when present, so I do now,
CHAPTER 13

2 CORINTHIANS 13:1
1 This intended visit of mine is my third visit to you. "On the evidence of two or three witnesses every charge shall be sustained."

2 CORINTHIANS 13:2
2 Those who cling to their old sins, and indeed all of you, I have forewarned and still forewarn (as I did on my second visit when present, so I do now,
though absent) that, when I come again, I shall not spare you;

2 CORINTHIANS 13:3
3 since you want a practical proof of the fact that Christ speaks by my lips - He who is not feeble towards you, but powerful among you.

2 CORINTHIANS 13:4
4 For though it is true that He was crucified through weakness, yet He now lives through the power of God. We also are weak, sharing His weakness,
but with Him we shall be full of life to deal with you through the power of God.

2 CORINTHIANS 13:5
5 Test yourselves to discover whether you are true believers: put your own selves under examination. Or do you not know that Jesus Christ is within
you, unless you are insincere?

2 CORINTHIANS 13:6
6 But I trust that you will recognize that we are not insincere.

2 CORINTHIANS 13:7
7 And our prayer to God is that you may do nothing wrong; not in order that our sincerity may be demonstrated, but that you may do what is right,
even though our sincerity may seem to be doubtful.

2 CORINTHIANS 13:8
8 For we have no power against the truth, but only for the furtherance of the truth;

2 CORINTHIANS 13:9
9 and it is a joy to us when we are powerless, but you are strong. This we also pray for - the perfecting of your characters.

2 CORINTHIANS 13:10
10 For this reason I write thus while absent, that when present I may not have to act severely in the exercise of the authority which the Lord has given
me for building up, and not for pulling down.

2 CORINTHIANS 13:11
11 Finally, brethren, be joyful, secure perfection of character, take courage, be of one mind, live in peace. And then God who gives love and peace
will be with you.

2 CORINTHIANS 13:12
12 Salute one another with a holy kiss.

2 CORINTHIANS 13:13
13 All God's people here send greetings to you.

2 CORINTHIANS 13:14
14 May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit, be with you all.


Weymouth GALATIANS
Paul's Letter
To The
Galatians

There is no question as to the genuineness of this Pauline Letter, but unlike most other writings of the Apostle i was addressed to "Churches" rather than to a single
community.

Formerly it was not easy to decide the precise meaning of the term "Galatia." Opinions differed on the subject. The "North Galatian theory," contended for by some
German scholars, maintained that the Letter was addressed to the Churches of Ancyra, Tavium, Pessinus and possibly to those in other cities. The "South Galatian
theory," which now holds the field in English-speaking countries, is to the effect that the congregations intended were those of Pisidian Antioch, Iconium, Derbe and
Lystra; and this is strongly supported by the unique resemblance between this Letter and Paul's sermon in Pisidian Antioch (Acts 13:14-41). In any case the population
was very mixed, consisting of Phrygians, Greeks, Romans, Gauls and Jews.

The date of the Letter cannot be exactly fixed. The periods assigned by recent scholarship vary from 46 A.D. to 58 A.D., but the medium estimate of 53 A.D.,
adopted by Harnack and Ramsay, satisfies all the requirements of the case.

The Apostle certainly visited Galatia during his second missionary tour, perhaps about 51 A. D., and, although suffering from illness, was received with enthusiasm.
After a short stay he departed cherishing a joyful confidence as to his converts there. But when, less than three years afterwards, he came again, he found that the
leaven of Judaism had produced a definite apostasy, insomuch that both the freedom of individual believers and his own Apostolic authority were in danger.

Even his personal presence (Acts 18:23) did not end the difficulty. Hence, possibly during his journey between Macedonia and Achaia, he sent this Letter. Its rugged
and incoherent style shows that it was dictated under great stress of feeling, and the doctrine of justification by faith is stated more emphatically than in any other of his
writings.
 CopyrightBut(c)his2005-2009,
                    earnest insistence upon
                                Infobase    the "fruit
                                          Media  Corp. borne by the Spirit" proves that his ideal of practical holiness was rather strengthened than impaired
                                                                                                                                                          Pageby his
                                                                                                                                                                  332plea/for
                                                                                                                                                                           536
Faith as the mainspring of Christian life.

CHAPTER 1
leaven of Judaism had produced a definite apostasy, insomuch that both the freedom of individual believers and his own Apostolic authority were in danger.

Even his personal presence (Acts 18:23) did not end the difficulty. Hence, possibly during his journey between Macedonia and Achaia, he sent this Letter. Its rugged
and incoherent style shows that it was dictated under great stress of feeling, and the doctrine of justification by faith is stated more emphatically than in any other of his
writings. But his earnest insistence upon the "fruit borne by the Spirit" proves that his ideal of practical holiness was rather strengthened than impaired by his plea for
Faith as the mainspring of Christian life.

CHAPTER 1

GALATIANS 1:1
1 Paul, an Apostle sent not from men nor by any man, but by Jesus Christ and by God the Father, who raised Jesus from among the dead -

GALATIANS 1:2
2 and all the brethren who are with me: To the Churches of Galatia.

GALATIANS 1:3
3 May grace and peace be granted to you from God the Father, and from our Lord Jesus Christ,

GALATIANS 1:4
4 who gave Himself to suffer for our sins in order to rescue us from the present wicked age in accordance with the will of our God and Father.

GALATIANS 1:5
5 To Him be the glory to the Ages of the Ages! Amen.

GALATIANS 1:6
6 I marvel that you are so readily leaving Him who called you by the grace of Christ, and are adhering to a different Good News.

GALATIANS 1:7
7 For other "Good News" there is none; but there are some persons who are troubling you, and are seeking to distort the Good News concerning
Christ.

GALATIANS 1:8
8 But if even we or an angel from Heaven should bring you a Good News different from that which we have already brought you, let him be
accursed.

GALATIANS 1:9
9 What I have just said I repeat - if any one is preaching to you a Good News other than that which you originally received, let him be accursed.

GALATIANS 1:10
10 For is it man's favor or God's that I aspire to? Or am I seeking to please men? If I were still a man-pleaser, I should not be Christ's bondservant.

GALATIANS 1:11
11 For I must tell you, brethren, that the Good News which was proclaimed by me is not such as man approves of.

GALATIANS 1:12
12 For, in fact, it was not from man that I received or learnt it, but by a revelation from Jesus Christ.

GALATIANS 1:13
13 For you have heard of my early career in Judaism - how I furiously persecuted the Church of God, and made havoc of it;

GALATIANS 1:14
14 and how in devotion to Judaism I outstripped many men of my own age among my people, being far more zealous than they on behalf of the
traditions of my forefathers.

GALATIANS 1:15
15 But when He who set me apart even from my birth, and called me by His grace,

GALATIANS 1:16
16 saw fit to reveal His Son within me in order that I might tell among the Gentiles the Good News concerning Him, at once I did not confer with any
human being,

GALATIANS 1:17
17 nor did I go up to Jerusalem to those who were my seniors in the Apostleship, but I went away into Arabia, and afterwards came back to
Damascus.

GALATIANS 1:18
18 Then, three years later, I went up to Jerusalem to inquire for Peter, and I spent a fortnight with him.

GALATIANS 1:19
19 I saw none of the other Apostles, except James, the Lord's brother.

GALATIANS 1:20
20 In making these assertions I am speaking the truth, as in the sight of God.

GALATIANS      1:21
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21 Afterwards I visited Syria and Cilicia.
GALATIANS 1:20
20 In making these assertions I am speaking the truth, as in the sight of God.

GALATIANS 1:21
21 Afterwards I visited Syria and Cilicia.

GALATIANS 1:22
22 But to the Christian Churches in Judaea I was personally unknown.

GALATIANS 1:23
23 They only heard it said, "He who was once our persecutor is now telling the Good News of the faith of which he formerly made havoc."

GALATIANS 1:24
24 And they gave glory to God on my account.

CHAPTER 2

GALATIANS 2:1
1 Later still, after an interval of fourteen years, I again went up to Jerusalem in company with Barnabas, taking Titus also with me.

GALATIANS 2:2
2 I went up in obedience to a revelation of God's will; and I explained to them the Good News which I proclaim among the Gentiles. To the leaders of
the Church this explanation was made in private, lest by any means I should be running, or should already have run, in vain.

GALATIANS 2:3
3 But although my companion Titus was a Greek they did not insist upon even his being circumcised.

GALATIANS 2:4
4 Yet there was danger of this through the false brethren secretly introduced into the Church, who had stolen in to spy out the freedom which is ours
in Christ Jesus, in order to rob us of it.

GALATIANS 2:5
5 But not for an hour did we give way and submit to them; in order that the Good News might continue with you in its integrity.

GALATIANS 2:6
6 From those leaders I gained nothing new. Whether they were men of importance or not, matters nothing to me - God recognizes no external
distinctions. To me, at any rate, the leaders imparted nothing new.

GALATIANS 2:7
7 Indeed, when they saw that I was entrusted with the preaching of the Good News to the Gentiles as Peter had been with that to the Jews -

GALATIANS 2:8
8 for He who had been at work within Peter with a view to his Apostleship to the Jews had also been at work within me with a view to my
Apostleship to the Gentiles -

GALATIANS 2:9
9 and when they perceived the mission which was graciously entrusted to me, they (that is to say, James, Peter, and John, who were considered to be
the pillars of the Church) welcomed Barnabas and me to their fellowship on the understanding that we were to go to the Gentiles and they to the
Jews.

GALATIANS 2:10
10 Only they urged that we should remember their poor - a thing which was uppermost in my own mind.

GALATIANS 2:11
11 Now when Peter visited Antioch, I remonstrated with him to his face, because he had incurred just censure.

GALATIANS 2:12
12 For until certain persons came from James he had been accustomed to eat with Gentiles; but as soon as these persons came, he withdrew and
separated himself for fear of the Circumcision party.

GALATIANS 2:13
13 And along with him the other Jews also concealed their real opinions, so that even Barnabas was carried away by their lack of
straightforwardness.

GALATIANS 2:14
14 As soon as I saw that they were not walking uprightly in the spirit of the Good News, I said to Peter, before them all, "If you, though you are a
Jew, live as a Gentile does, and not as a Jew, how can you make the Gentiles follow Jewish customs?

GALATIANS 2:15
15 You and I, though we are Jews by birth and not Gentile sinners,

GALATIANS 2:16
16 know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore
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believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through
obedience to Law no human being shall be declared free from guilt.
GALATIANS 2:16
16 know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore
believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through
obedience to Law no human being shall be declared free from guilt.

GALATIANS 2:17
17 But if while we are seeking in Christ acquittal from guilt we ourselves are convicted of sin, Christ then encourages us to sin! No, indeed.

GALATIANS 2:18
18 Why, if I am now rebuilding that structure of sin which I had demolished, I am thereby constituting myself a transgressor;

GALATIANS 2:19
19 for it is by the Law that I have died to the Law, in order that I may live to God.

GALATIANS 2:20
20 I have been crucified with Christ, and it is no longer I that live, but Christ that lives in me; and the life which I now live in the body I live through
faith in the Son of God who loved me and gave Himself up to death on my behalf.

GALATIANS 2:21
21 I do not nullify the grace of God; for if acquittal from guilt is obtainable through the Law, then Christ has died in vain."

CHAPTER 3

GALATIANS 3:1
1 You foolish Galatians! Whose sophistry has bewitched you - you to whom Jesus Christ has been vividly portrayed as on the Cross?

GALATIANS 3:2
2 Answer me this one question, "Is it on the ground of your obedience to the Law that you received the Spirit, or is it because, when you heard, you
believed?"

GALATIANS 3:3
3 Are you so foolish? Having begun by the Spirit, are you now going to reach perfection through what is external?

GALATIANS 3:4
4 Have you endured such sufferings to no purpose - if indeed it has been to no purpose?

GALATIANS 3:5
5 He who gives you His Spirit and works miracles among you - does He do so on the ground of your obedience to the Law, or is it the result of your
having heard and believed:

GALATIANS 3:6
6 even as Abraham believed God, and his faith was placed to his account as righteousness?

GALATIANS 3:7
7 Notice therefore that those who possess faith are true sons of Abraham.

GALATIANS 3:8
8 And the Scripture, foreseeing that in consequence of faith God would declare the nations to be free from guilt, sent beforehand the Good News to
Abraham, saying, "In you all the nations shall be blessed."

GALATIANS 3:9
9 So we see that it is those who possess faith that are blessed with believing Abraham.

GALATIANS 3:10
10 All who are depending upon their own obedience to the Law are under a curse, for it is written, "Cursed is every one who does not remain faithful
to all the precepts of the Law, and practise them."

GALATIANS 3:11
11 It is evident, too, that no one can find acceptance with God simply by obeying the Law, because "the righteous shall live by faith,"

GALATIANS 3:12
12 and the Law has nothing to do with faith. It teaches that "he who does these things shall live by doing them."

GALATIANS 3:13
13 Christ has purchased our freedom from the curse of the Law by becoming accursed for us - because "Cursed is every one who is hanged upon a
tree."

GALATIANS 3:14
14 Our freedom has been thus purchased in order that in Christ Jesus the blessing belonging to Abraham may come upon the nations, so that
through faith we may receive the promised Spirit.

GALATIANS      3:15
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15 Brethren, even a covenant made by a man - to borrow an illustration from daily life - when once formally sanctioned is not liable to be335  / 536
                                                                                                                                          set aside or
added to.
GALATIANS 3:14
14 Our freedom has been thus purchased in order that in Christ Jesus the blessing belonging to Abraham may come upon the nations, so that
through faith we may receive the promised Spirit.

GALATIANS 3:15
15 Brethren, even a covenant made by a man - to borrow an illustration from daily life - when once formally sanctioned is not liable to be set aside or
added to.

GALATIANS 3:16
16 (Now the promises were given to Abraham and to his seed. God did not say "and to seeds," as if speaking of many, but "and to your seed," since
He spoke of only one - and this is Christ.)

GALATIANS 3:17
17 I mean that the Covenant which God had already formally made is not abrogated by the Law which was given four hundred and thirty years
later - so as to annul the promise.

GALATIANS 3:18
18 For if the inheritance comes through obedience to Law, it no longer comes because of a promise. But, as a matter of fact, God has granted it to
Abraham in fulfilment of a promise.

GALATIANS 3:19
19 Why then was the Law given? It was imposed later on for the sake of defining sin, until the seed should come to whom God had made the
promise; and its details were laid down by a mediator with the help of angels.

GALATIANS 3:20
20 But there cannot be a mediator where only one individual is concerned.

GALATIANS 3:21
21 God, however, is only one. Is the Law then opposed to the promises of God? No, indeed; for if a Law had been given which could have conferred
Life, righteousness would certainly have come by the Law.

GALATIANS 3:22
22 But Scripture has shown that all mankind are the prisoners of sin, in order that the promised blessing, which depends on faith in Jesus Christ, may
be given to those who believe.

GALATIANS 3:23
23 Before this faith came, we Jews were perpetual prisoners under the Law, living under restraints and limitations in preparation for the faith which
was soon to be revealed.

GALATIANS 3:24
24 So that the Law has acted the part of a tutor-slave to lead us to Christ, in order that through faith we may be declared to be free from guilt.

GALATIANS 3:25
25 But now that this faith has come, we are no longer under a tutor-slave.

GALATIANS 3:26
26 You are all sons of God through faith in Christ Jesus;

GALATIANS 3:27
27 for all of you who have been baptized into Christ, have clothed yourselves with Christ.

GALATIANS 3:28
28 In Him the distinctions between Jew and Gentile, slave and free man, male and female, disappear; you are all one in Christ Jesus.

GALATIANS 3:29
29 And if you belong to Christ, then you are indeed true descendants of Abraham, and are heirs in fulfilment of the promise.

CHAPTER 4

GALATIANS 4:1
1 Now I say that so long as an heir is a child, he in no respect differs from a slave, although he is the owner of everything,

GALATIANS 4:2
2 but he is under the control of guardians and trustees until the time his father has appointed.

GALATIANS 4:3
3 So we also, when spiritually we were children, were subject to the world's rudimentary notions, and were enslaved.

GALATIANS 4:4
4 But, when the time was fully come, God sent forth His Son, born of a woman, born subject to Law,

GALATIANS 4:5
5 in order to purchase the freedom of all who were subject to Law, so that we might receive recognition as sons.
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GALATIANS 4:6
6 And because you are sons, God has sent out the Spirit of His Son to enter your hearts and cry "Abba! our Father!"
GALATIANS 4:5
5 in order to purchase the freedom of all who were subject to Law, so that we might receive recognition as sons.

GALATIANS 4:6
6 And because you are sons, God has sent out the Spirit of His Son to enter your hearts and cry "Abba! our Father!"

GALATIANS 4:7
7 Therefore you are no longer a slave, but a son; and if a son, then an heir also through God's own act.

GALATIANS 4:8
8 But at one time, you Gentiles, having no knowledge of God, were slaves to gods which in reality do not exist.

GALATIANS 4:9
9 Now, however, having come to know God - or rather to be known by Him - how is it you are again turning back to weak and worthless
rudimentary notions to which you are once more willing to be enslaved?

GALATIANS 4:10
10 You scrupulously observe days and months, special seasons, and years.

GALATIANS 4:11
11 I am alarmed about you, and am afraid that I have perhaps bestowed labor upon you to no purpose.

GALATIANS 4:12
12 Brethren, become as I am, I beseech you; for I have also become like you. In no respect did you behave badly to me.

GALATIANS 4:13
13 And you know that in those early days it was on account of bodily infirmity that I proclaimed the Good News to you,

GALATIANS 4:14
14 and yet the bodily infirmity which was such a trial to you, you did not regard with contempt or loathing, but you received me as if I had been an
angel of God or Christ Jesus Himself!

GALATIANS 4:15
15 I ask you, then, what has become of your self-congratulations? For I bear you witness that had it been possible you would have torn out your own
eyes and have given them to me.

GALATIANS 4:16
16 Can it be that I have become your enemy through speaking the truth to you?

GALATIANS 4:17
17 These men pay court to you, but not with honorable motives. They want to exclude you, so that you may pay court to them.

GALATIANS 4:18
18 It is always an honorable thing to be courted in an honorable cause; always, and not only when I am with you, my children -

GALATIANS 4:19
19 you for whom I am again, as it were, undergoing the pains of childbirth, until Christ is fully formed within you.

GALATIANS 4:20
20 Would that I were with you and could change my tone, for I am perplexed about you.

GALATIANS 4:21
21 Tell me - you who want to continue to be subject to Law - will you not listen to the Law?

GALATIANS 4:22
22 For it is written that Abraham had two sons, one by the slave-girl and one by the free woman.

GALATIANS 4:23
23 But we see that the child of the slave-girl was born in the common course of nature; but the child of the free woman in fulfilment of the promise.

GALATIANS 4:24
24 All this is allegorical; for the women represent two Covenants. One has its origin on Mount Sinai, and bears children destined for slavery.

GALATIANS 4:25
25 This is Hagar; for the name Hagar stands for Mount Sinai in Arabia, and corresponds to the present Jerusalem, which is in bondage together with
her children.

GALATIANS 4:26
26 But the Jerusalem which is above is free, and she is our mother.

GALATIANS 4:27
27 For it is written, "Rejoice, thou barren woman that bearest not, break forth into a joyful cry, thou that dost not travail with child. For the desolate
woman has many children - more indeed than she who has the husband."
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GALATIANS 4:28
28 But you, brethren, like Isaac, are children born in fulfilment of a promise.
GALATIANS 4:27
27 For it is written, "Rejoice, thou barren woman that bearest not, break forth into a joyful cry, thou that dost not travail with child. For the desolate
woman has many children - more indeed than she who has the husband."

GALATIANS 4:28
28 But you, brethren, like Isaac, are children born in fulfilment of a promise.

GALATIANS 4:29
29 Yet just as, at that time, the child born in the common course of nature persecuted the one whose birth was due to the power of the Spirit, so it is
now.

GALATIANS 4:30
30 But what says the Scripture? "Send away the slave-girl and her son, for never shall the slave-girl's son share the inheritance with the son of the free
woman."

GALATIANS 4:31
31 Therefore, brethren, since we are not the children of a slave-girl, but of the free woman -

CHAPTER 5

GALATIANS 5:1
1 Christ having made us gloriously free - stand fast and do not again be hampered with the yoke of slavery.

GALATIANS 5:2
2 Remember that it is I Paul who tell you that if you receive circumcision Christ will avail you nothing.

GALATIANS 5:3
3 I once more protest to every man who receives circumcision that he is under obligation to obey the whole Law of Moses.

GALATIANS 5:4
4 Christ has become nothing to any of you who are seeking acceptance with God through the Law: you have fallen away from grace.

GALATIANS 5:5
5 We have not, for through the Spirit we wait with longing hope for an acceptance with God which is to come through faith.

GALATIANS 5:6
6 For in Christ Jesus neither circumcision nor uncircumcision is of any importance; but only faith working through love.

GALATIANS 5:7
7 You were running the race nobly! Who has interfered and caused you to swerve from the truth?

GALATIANS 5:8
8 No such teaching ever proceeded from Him who is calling you.

GALATIANS 5:9
9 A little yeast corrupts the whole of the dough.

GALATIANS 5:10
10 For my part I have strong confidence in you in the Lord that you will adopt my view of the matter. But the man - be he who he may - who is
troubling you, will have to bear the full weight of the judgment to be pronounced on him.

GALATIANS 5:11
11 As for me, brethren, if I am still a preacher of circumcision, how is it that I am still suffering persecution? In that case the Cross has ceased to be a
stumbling-block!

GALATIANS 5:12
12 Would to God that those who are unsettling your faith would even mutilate themselves.

GALATIANS 5:13
13 You however, brethren, were called to freedom. Only do not turn your freedom into an excuse for giving way to your lower natures; but become
bondservants to one another in a spirit of love.

GALATIANS 5:14
14 For the entire Law has been obeyed when you have kept the single precept, which says, "You are to love your fellow man equally with yourself."

GALATIANS 5:15
15 But if you are perpetually snarling and snapping at one another, beware lest you are destroyed by one another.

GALATIANS 5:16
16 This then is what I mean. Let your lives be guided by the Spirit, and then you will certainly not indulge the cravings of your lower natures.

GALATIANS 5:17
17 For the cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature;
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                                        other, so that you cannot do everything to which you are inclined.                             Page 338 / 536

GALATIANS 5:18
GALATIANS 5:17
17 For the cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature;
because these are antagonistic to each other, so that you cannot do everything to which you are inclined.

GALATIANS 5:18
18 But if the Spirit is leading you, you are not subject to Law.

GALATIANS 5:19
19 Now you know full well the doings of our lower natures. Fornication, impurity, indecency, idol-worship, sorcery;

GALATIANS 5:20
20 enmity, strife, jealousy, outbursts of passion, intrigues, dissensions, factions, envyings;

GALATIANS 5:21
21 hard drinking, riotous feasting, and the like. And as to these I forewarn you, as I have already forewarned you, that those who are guilty of such
things will have no share in the Kingdom of God.

GALATIANS 5:22
22 The Spirit, on the other hand, brings a harvest of love, joy, peace; patience towards others, kindness, benevolence;

GALATIANS 5:23
23 good faith, meekness, self-restraint.

GALATIANS 5:24
24 Against such things as these there is no law. Now those who belong to Christ Jesus have crucified their lower nature with its passions and
appetites.

GALATIANS 5:25
25 If we are living by the Spirit's power, let our conduct also be governed by the Spirit's power.

GALATIANS 5:26
26 Let us not become vain-glorious, challenging one another, envying one another.

CHAPTER 6

GALATIANS 6:1
1 Brethren, if anybody be detected in any misconduct, you who are spiritual should restore such a one in a spirit of meekness. And let each of you
keep watch over himself, lest he also fall into temptation.

GALATIANS 6:2
2 Always carry one another's burdens, and so obey the whole of Christ's Law.

GALATIANS 6:3
3 For if there is any one who thinks himself to be somebody when he is nobody, he is deluding himself.

GALATIANS 6:4
4 But let every man scrutinize his own conduct, and then he will find out, not with reference to another but with reference to himself, what he has to
boast of.

GALATIANS 6:5
5 For every man will have to carry his own load.

GALATIANS 6:6
6 But let those who receive instruction in Christian truth share with their instructors all temporal blessings.

GALATIANS 6:7
7 Do not deceive yourselves. God is not to be scoffed at. For whatever a man sows, that he will also reap.

GALATIANS 6:8
8 He who sows in the field of his lower nature, will from that nature reap destruction; but he who sows to serve the Spirit will from the Spirit reap the
Life of the Ages.

GALATIANS 6:9
9 Let us not abate our courage in doing what is right; for in due time we shall reap a reward, if we do not faint.

GALATIANS 6:10
10 So then, as we have opportunity, let us labor for the good of all, and especially of those who belong to the household of the faith.

GALATIANS 6:11
11 See in what large letters I am writing to you with my own hand.

GALATIANS 6:12
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                                            external observances try to compel you to receive circumcision, but their real object is simply
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being persecuted for the Cross of Christ.
11 See in what large letters I am writing to you with my own hand.

GALATIANS 6:12
12 All who desire to display their zeal for external observances try to compel you to receive circumcision, but their real object is simply to escape
being persecuted for the Cross of Christ.

GALATIANS 6:13
13 For these very men do not really keep the Law of Moses, but they would have you receive circumcision in order that they may glory in your
bodies.

GALATIANS 6:14
14 But as for me, God forbid that I should glory in anything except the Cross of our Lord Jesus Christ, upon which the world is crucified to me, and I
am crucified to the world.

GALATIANS 6:15
15 For neither circumcision nor uncircumcision is of any importance; but only a renewed nature.

GALATIANS 6:16
16 And all who shall regulate their lives by this principle - may peace and mercy be given to them - and to the true Israel of God.

GALATIANS 6:17
17 From this time onward let no one trouble me; for, as for me, I bear, branded on my body, the scars of Jesus as my Master.

GALATIANS 6:18
18 May the grace of our Lord Jesus Christ be with your spirits, brethren. Amen.


Weymouth EPHESIANS
Paul's Letter
To The
Ephesians

This appears to have been a kind of circular Letter to the Churches in Roman Asia, and was not addressed exclusively t the Church in Ephesus.

Ephesus was a well-known seaport and the principal city in Roman Asia. It was famous alike for its wonderful temple, containing the shrine of Artemis, and for its vast
theatre, which was capable of accommodating 50,000 persons.

Paul was forbidden at first to preach in Roman Asia (Acts 16:6), but he afterwards visited Ephesus in company with Priscilla and Aquila (Acts 18:19). About three
years later (Acts 19:1) he came again and remained for some time - probably from 54 to 57 A. D. - preaching and arguing in the school of Tyrannus, until driven away
through the tumult raised by Demetrius. He then went to Jerusalem, by way of Miletus, but was arrested in the uproar created by the Jews and was taken first to
Caesarea (Acts 23:23), and thence to Rome (Acts 28:16). This was probably in the spring of 61 A.D.

Late in 62 or early in 63 A.D., this Letter was written together with the companion Letters to the Colossians and Philemon.

CHAPTER 1

EPHESIANS 1:1
1 Paul, an Apostle of Christ Jesus by the will of God: To God's people who are in Ephesus - believers in Christ Jesus.

EPHESIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

EPHESIANS 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who has crowned us with every spiritual blessing in the heavenly realms in Christ;

EPHESIANS 1:4
4 even as, in His love, He chose us as His own in Christ before the creation of the world, that we might be holy and without blemish in His presence.

EPHESIANS 1:5
5 For He pre-destined us to be adopted by Himself as sons through Jesus Christ - such being His gracious will and pleasure -

EPHESIANS 1:6
6 to the praise of the splendour of His grace with which He has enriched us in the beloved One.

EPHESIANS 1:7
7 It is in Him, and through the shedding of His blood, that we have our deliverance - the forgiveness of our offenses - so abundant was God's grace,

EPHESIANS 1:8
8 the grace which He, the possessor of all wisdom and understanding, lavished upon us,

EPHESIANS 1:9
9 when He made known to us the secret of His will. And this is in harmony with God's merciful purpose

EPHESIANS 1:10
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                                            the times are ripe for it - the purpose which He has cherished in His own mind of restoring      340 / 536
                                                                                                                                        the whole
creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him.
9 when He made known to us the secret of His will. And this is in harmony with God's merciful purpose

EPHESIANS 1:10
10 for the government of the world when the times are ripe for it - the purpose which He has cherished in His own mind of restoring the whole
creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him.

EPHESIANS 1:11
11 In Him we Jews have been made heirs, having been chosen beforehand in accordance with the intention of Him whose might carries out in
everything the design of His own will,

EPHESIANS 1:12
12 so that we should be devoted to the extolling of His glorious attributes - we who were the first to fix our hopes on Christ.

EPHESIANS 1:13
13 And in Him you Gentiles also, after listening to the Message of the truth, the Good News of your salvation - having believed in Him - were sealed
with the promised Holy Spirit;

EPHESIANS 1:14
14 that Spirit being a pledge and foretaste of our inheritance, in anticipation of its full redemption - the inheritance which He has purchased to be
specially His for the extolling of His glory.

EPHESIANS 1:15
15 For this reason I too, having heard of the faith in the Lord Jesus which prevails among you, and of your love for all God's people,

EPHESIANS 1:16
16 offer never ceasing thanks on your behalf while I make mention of you in my prayers.

EPHESIANS 1:17
17 For I always beseech the God of our Lord Jesus Christ - the Father most glorious - to give you a spirit of wisdom and penetration through an
intimate knowledge of Him,

EPHESIANS 1:18
18 the eyes of your understanding being enlightened so that you may know what is the hope which His call to you inspires, what the wealth of the
glory of His inheritance in God's people,

EPHESIANS 1:19
19 and what the transcendent greatness of His power in us believers as seen in the working of His infinite might

EPHESIANS 1:20
20 when He displayed it in Christ by raising Him from the dead and seating Him at His own right hand in the heavenly realms,

EPHESIANS 1:21
21 high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age or in the Age to
come.

EPHESIANS 1:22
22 God has put all things under His feet, and has appointed Him universal and supreme Head of the Church, which is His Body,

EPHESIANS 1:23
23 the completeness of Him who everywhere fills the universe with Himself.

CHAPTER 2

EPHESIANS 2:1
1 To you Gentiles also, who were dead through your offenses and sins,

EPHESIANS 2:2
2 which were once habitual to you while you walked in the ways of this world and obeyed the Prince of the powers of the air, the spirits that are now
at work in the hearts of the sons of disobedience - to you God has given Life.

EPHESIANS 2:3
3 Among them all of us also formerly passed our lives, governed by the inclinations of our lower natures, indulging the cravings of those natures and
of our own thoughts, and were in our original state deserving of anger like all others.

EPHESIANS 2:4
4 But God, being rich in mercy, because of the intense love which He bestowed on us,

EPHESIANS 2:5
5 caused us, dead though we were through our offenses, to live with Christ - it is by grace that you have been saved -

EPHESIANS 2:6
6 raised us with Him from the dead, and enthroned us with Him in the heavenly realms as being in Christ Jesus,

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EPHESIANS 2:7
7 in order that, by His goodness to us in Christ Jesus, He might display in the Ages to come the transcendent riches of His grace.
EPHESIANS 2:6
6 raised us with Him from the dead, and enthroned us with Him in the heavenly realms as being in Christ Jesus,

EPHESIANS 2:7
7 in order that, by His goodness to us in Christ Jesus, He might display in the Ages to come the transcendent riches of His grace.

EPHESIANS 2:8
8 For it is by grace that you have been saved through faith; and that not of yourselves. It is God's gift, and is not on the ground of merit -

EPHESIANS 2:9
9 so that it may be impossible for any one to boast.

EPHESIANS 2:10
10 For we are God's own handiwork, created in Christ Jesus for good works which He has pre-destined us to practise.

EPHESIANS 2:11
11 Therefore, do not forget that formerly you were Gentiles as to your bodily condition. You were called the Uncircumcision by those who style
themselves the Circumcised - their circumcision being one which the knife has effected.

EPHESIANS 2:12
12 At that time you were living apart from Christ, estranged from the Commonwealth of Israel, with no share by birth in the Covenants which are
based on the Promises, and you had no hope and no God, in all the world.

EPHESIANS 2:13
13 But now in Christ Jesus you who once were so far away have been brought near through the death of Christ.

EPHESIANS 2:14
14 For He is our peace - He who has made Jews and Gentiles one, and in His own human nature has broken down the hostile dividing wall,

EPHESIANS 2:15
15 by setting aside the Law with its commandments, expressed, as they were, in definite decrees. His design was to unite the two sections of
humanity in Himself so as to form one new man,

EPHESIANS 2:16
16 thus effecting peace, and to reconcile Jews and Gentiles in one body to God, by means of His cross - slaying by it their mutual enmity.

EPHESIANS 2:17
17 So He came and proclaimed good news of peace to you who were so far away, and peace to those who were near;

EPHESIANS 2:18
18 because it is through Him that Jews and Gentiles alike have access through one Spirit to the Father.

EPHESIANS 2:19
19 You are therefore no longer mere foreigners or persons excluded from civil rights. On the contrary you share citizenship with God's people and are
members of His family.

EPHESIANS 2:20
20 You are a building which has been reared on the foundation of the Apostles and Prophets, the cornerstone being Christ Jesus Himself,

EPHESIANS 2:21
21 in union with whom the whole fabric, fitted and closely joined together, is growing so as to form a holy sanctuary in the Lord;

EPHESIANS 2:22
22 in whom you also are being built up together to become a fixed abode for God through the Spirit.

CHAPTER 3

EPHESIANS 3:1
1 For this reason I Paul, the prisoner of Christ Jesus on behalf of you Gentiles -

EPHESIANS 3:2
2 if, that is, you have heard of the work which God has graciously entrusted to me for your benefit,

EPHESIANS 3:3
3 and that by a revelation the truth hitherto kept secret was made known to me as I have already briefly explained it to you.

EPHESIANS 3:4
4 By means of that explanation, as you read it, you can judge of my insight into the truth of Christ

EPHESIANS 3:5
5 which in earlier ages was not made known to the human race, as it has now been revealed to His holy Apostles and Prophets through the Spirit -

EPHESIANS 3:6
6Copyright
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                                                                                                                                                     536
promise which has been made good in Christ Jesus through the Good News,
5 which in earlier ages was not made known to the human race, as it has now been revealed to His holy Apostles and Prophets through the Spirit -

EPHESIANS 3:6
6 I mean the truth that the Gentiles are joint heirs with us Jews, and that they form one body with us, and have the same interest as we have in the
promise which has been made good in Christ Jesus through the Good News,

EPHESIANS 3:7
7 in which I have been appointed to serve, in virtue of the work which God, in the exercise of His power within me, has graciously entrusted to me.

EPHESIANS 3:8
8 To me who am less than the least of all God's people has this work been graciously entrusted - to proclaim to the Gentiles the Good News of the
exhaustless wealth of Christ,

EPHESIANS 3:9
9 and to show all men in a clear light what my stewardship is. It is the stewardship of the truth which from all the Ages lay concealed in the mind of
God, the Creator of all things -

EPHESIANS 3:10
10 concealed in order that the Church might now be used to display to the powers and authorities in the heavenly realms the innumerable aspects of
God's wisdom.

EPHESIANS 3:11
11 Such was the eternal purpose which He had formed in Christ Jesus our Lord,

EPHESIANS 3:12
12 in whom we have this bold and confident access through our faith in Him.

EPHESIANS 3:13
13 Therefore I entreat you not to lose heart in the midst of my sufferings on your behalf, for they bring you honor.

EPHESIANS 3:14
14 For this reason, on bended knee I beseech the Father,

EPHESIANS 3:15
15 from whom the whole family in Heaven and on earth derives its name,

EPHESIANS 3:16
16 to grant you - in accordance with the wealth of His glorious perfections - to be strengthened by His Spirit with power penetrating to your inmost
being.

EPHESIANS 3:17
17 I pray that Christ may make His home in your hearts through your faith; so that having your roots deep and your foundations strong, in love,
you may become mighty to grasp the idea,

EPHESIANS 3:18
18 as it is grasped by all God's people, of the breadth and length, the height and depth -

EPHESIANS 3:19
19 yes, to attain to a knowledge of the knowledge-surpassing love of Christ, so that you may be made complete in accordance with God's own
standard of completeness.

EPHESIANS 3:20
20 Now to Him who, in exercise of His power that is at work within us, is able to do infinitely beyond all our highest prayers or thoughts -

EPHESIANS 3:21
21 to Him be the glory in the Church and in Christ Jesus to all generations, world without end! Amen.

CHAPTER 4

EPHESIANS 4:1
1 I, then, the prisoner for the Master's sake, entreat you to live and act as becomes those who have received the call that you have received -

EPHESIANS 4:2
2 with all lowliness of mind and unselfishness, and with patience, bearing with one another lovingly, and earnestly striving to maintain,

EPHESIANS 4:3
3 in the uniting bond of peace, the unity given by the Spirit.

EPHESIANS 4:4
4 There is but one body and but one Spirit, as also when you were called you had one and the same hope held out to you.

EPHESIANS 4:5
5 There is but one Lord, one faith, one baptism,
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EPHESIANS 4:6
6 and one God and Father of all, who rules over all, acts through all, and dwells in all.
EPHESIANS 4:5
5 There is but one Lord, one faith, one baptism,

EPHESIANS 4:6
6 and one God and Father of all, who rules over all, acts through all, and dwells in all.

EPHESIANS 4:7
7 Yet to each of us individually grace was given, measured out with the munificence of Christ.

EPHESIANS 4:8
8 For this reason Scripture says: "He re-ascended on high, He led captive a host of captives, and gave gifts to men."

EPHESIANS 4:9
9 (Now this "re-ascended" - what does it mean but that He had first descended into the lower regions of the earth?

EPHESIANS 4:10
10 He who descended is the same as He who ascended again far above all the Heavens in order to fill the universe.)

EPHESIANS 4:11
11 And He Himself appointed some to be Apostles, some to be Prophets, some to be evangelists, some to be pastors and teachers,

EPHESIANS 4:12
12 in order fully to equip His people for the work of serving - for the building up of Christ's body -

EPHESIANS 4:13
13 till we all of us arrive at oneness in faith and in the knowledge of the Son of God, and at mature manhood and the stature of full-grown men in
Christ.

EPHESIANS 4:14
14 So we shall no longer be babes nor shall we resemble mariners tossed on the waves and carried about with every changing wind of doctrine
according to men's cleverness and unscrupulous cunning, making use of every shifting device to mislead.

EPHESIANS 4:15
15 But we shall lovingly hold to the truth, and shall in all respects grow up into union with Him who is our Head, even Christ.

EPHESIANS 4:16
16 Dependent on Him, the whole body - its various parts closely fitting and firmly adhering to one another - grows by the aid of every contributory
link, with power proportioned to the need of each individual part, so as to build itself up in a spirit of love.

EPHESIANS 4:17
17 Therefore I warn you, and I implore you in the name of the Master, no longer to live as the Gentiles in their perverseness live,

EPHESIANS 4:18
18 with darkened understandings, having by reason of the ignorance which is deep-seated in them and the insensibility of their moral nature, no
share in the Life which God gives.

EPHESIANS 4:19
19 Such men being past feeling have abandoned themselves to impurity, greedily indulging in every kind of profligacy.

EPHESIANS 4:20
20 But these are not the lessons which you have learned from Christ;

EPHESIANS 4:21
21 if at least you have heard His voice and in Him have been taught - and this is true Christian teaching -

EPHESIANS 4:22
22 to put away, in regard to your former mode of life, your original evil nature which is doomed to perish as befits its misleading impulses,

EPHESIANS 4:23
23 and to get yourselves renewed in the temper of your minds and clothe yourselves

EPHESIANS 4:24
24 with that new and better self which has been created to resemble God in the righteousness and holiness which come from the truth.

EPHESIANS 4:25
25 For this reason, laying aside falsehood, every one of you should speak the truth to his fellow man; for we are, as it were, parts of one another.

EPHESIANS 4:26
26 If angry, beware of sinning. Let not your irritation last until the sun goes down;

EPHESIANS 4:27
27 and do not leave room for the Devil.
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EPHESIANS 4:28
28 He who has been a thief must steal no more, but, instead of that, should work with his own hands in honest industry, so that he may have
something of which he can give the needy a share.
EPHESIANS 4:27
27 and do not leave room for the Devil.

EPHESIANS 4:28
28 He who has been a thief must steal no more, but, instead of that, should work with his own hands in honest industry, so that he may have
something of which he can give the needy a share.

EPHESIANS 4:29
29 Let no unwholesome words ever pass your lips, but let all your words be good for benefiting others according to the need of the moment, so that
they may be a means of blessing to the hearers.

EPHESIANS 4:30
30 And beware of grieving the Holy Spirit of God, in whom you have been sealed in preparation for the day of Redemption.

EPHESIANS 4:31
31 Let all bitterness and all passionate feeling, all anger and loud insulting language, be unknown among you - and also every kind of malice.

EPHESIANS 4:32
32 On the contrary learn to be kind to one another, tender-hearted, forgiving one another, just as God in Christ has also forgiven you.

CHAPTER 5

EPHESIANS 5:1
1 Therefore be imitators of God, as His dear children.

EPHESIANS 5:2
2 And live and act lovingly, as Christ also loved you and gave Himself up to death on our behalf as an offering and sacrifice to God, yielding a
fragrant odor.

EPHESIANS 5:3
3 But fornication and every kind of impurity, or covetousness, let them not even be mentioned among you, for they ought not to be named among
God's people.

EPHESIANS 5:4
4 Avoid shameful and foolish talk and low jesting - they are all alike discreditable - and in place of these give thanks.

EPHESIANS 5:5
5 For be well assured that no fornicator or immoral person and no money-grubber - or in other words idol-worshipper - has any share awaiting him
in the Kingdom of Christ and of God.

EPHESIANS 5:6
6 Let no one deceive you with empty words, for it is on account of these very sins that God's anger is coming upon the disobedient.

EPHESIANS 5:7
7 Therefore do not become sharers with them.

EPHESIANS 5:8
8 There was a time when you were nothing but darkness. Now, as Christians, you are Light itself.

EPHESIANS 5:9
9 Live and act as sons of Light - for the effect of the Light is seen in every kind of goodness, uprightness and truth -

EPHESIANS 5:10
10 and learn in your own experiences what is fully pleasing to the Lord.

EPHESIANS 5:11
11 Have nothing to do with the barren unprofitable deeds of darkness, but, instead of that, set your faces against them;

EPHESIANS 5:12
12 for the things which are done by these people in secret it is disgraceful even to speak of.

EPHESIANS 5:13
13 But everything can be tested by the light and thus be shown in its true colors; for whatever shines of itself is light.

EPHESIANS 5:14
14 For this reason it is said, "Rise, sleeper; rise from among the dead, and Christ will shed light upon you."

EPHESIANS 5:15
15 Therefore be very careful how you live and act. Let it not be as unwise men, but as wise.

EPHESIANS 5:16
16 Buy up your opportunities, for these are evil times.
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EPHESIANS 5:17
17 On this account do not prove yourselves wanting in sense, but try to understand what the Lord's will is.
EPHESIANS 5:16
16 Buy up your opportunities, for these are evil times.

EPHESIANS 5:17
17 On this account do not prove yourselves wanting in sense, but try to understand what the Lord's will is.

EPHESIANS 5:18
18 Do not over-indulge in wine - a thing in which excess is so easy -

EPHESIANS 5:19
19 but drink deeply of God's Spirit. Speak to one another with psalms and hymns and spiritual songs. Sing and offer praise in your hearts to the
Lord.

EPHESIANS 5:20
20 Always and for everything let your thanks to God the Father be presented in the name of our Lord Jesus Christ;

EPHESIANS 5:21
21 and submit to one another out of reverence for Christ.

EPHESIANS 5:22
22 Married women, submit to your own husbands as if to the Lord;

EPHESIANS 5:23
23 because a husband is the Head of his wife as Christ also is the Head of the Church, being indeed the Savior of this His Body.

EPHESIANS 5:24
24 And just as the Church submits to Christ, so also married women should be entirely submissive to their husbands.

EPHESIANS 5:25
25 Married men, love your wives, as Christ also loved the Church and gave Himself up to death for her;

EPHESIANS 5:26
26 in order to make her holy, cleansing her with the baptismal water by the word,

EPHESIANS 5:27
27 that He might present the Church to Himself a glorious bride, without spot or wrinkle or any other defect, but to be holy and unblemished.

EPHESIANS 5:28
28 So too married men ought to love their wives as much as they love themselves. He who loves his wife loves himself.

EPHESIANS 5:29
29 For never yet has a man hated his own body. On the contrary he feeds and cherishes it, just as Christ feeds and cherishes the Church;

EPHESIANS 5:30
30 because we are, as it were, parts of His Body.

EPHESIANS 5:31
31 "For this reason a man is to leave his father and his mother and be united to his wife, and the two shall be as one."

EPHESIANS 5:32
32 That is a great truth hitherto kept secret: I mean the truth concerning Christ and the Church.

EPHESIANS 5:33
33 Yet I insist that among you also, each man is to love his own wife as much as he loves himself, and let a married woman see to it that she treats her
husband with respect.

CHAPTER 6

EPHESIANS 6:1
1 Children, be obedient to your parents as a Christian duty, for it is a duty.

EPHESIANS 6:2
2 "Honor your father and your mother" - this is the first Commandment which has a promise added to it -

EPHESIANS 6:3
3 "so that it may be well with you, and that you may live long on the earth."

EPHESIANS 6:4
4 And you, fathers, do not irritate your children, but bring them up tenderly with true Christian training and advice.

EPHESIANS 6:5
5 Slaves, be obedient to your earthly masters, with respect and eager anxiety to please and with simplicity of motive as if you were obeying Christ.
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EPHESIANS 6:6
6 Let it not be in acts of eye-service as if you had but to please men, but as Christ's bondservants who are doing God's will from the heart.
EPHESIANS 6:5
5 Slaves, be obedient to your earthly masters, with respect and eager anxiety to please and with simplicity of motive as if you were obeying Christ.

EPHESIANS 6:6
6 Let it not be in acts of eye-service as if you had but to please men, but as Christ's bondservants who are doing God's will from the heart.

EPHESIANS 6:7
7 With right good will, be faithful to your duty as service rendered to the Lord and not to man.

EPHESIANS 6:8
8 You well know that whatever right thing any one does, he will receive a requital for it from the Lord, whether he is a slave or a free man.

EPHESIANS 6:9
9 And you masters, act towards your slaves on the same principles, and refrain from threats. For you know that in Heaven there is One who is your
Master as well as theirs, and that merely earthly distinctions there are none with Him.

EPHESIANS 6:10
10 In conclusion, strengthen yourselves in the Lord and in the power which His supreme might imparts.

EPHESIANS 6:11
11 Put on the complete armour of God, so as to be able to stand firm against all the stratagems of the Devil.

EPHESIANS 6:12
12 For ours is not a conflict with mere flesh and blood, but with the despotisms, the empires, the forces that control and govern this dark world - the
spiritual hosts of evil arrayed against us in the heavenly warfare.

EPHESIANS 6:13
13 Therefore put on the complete armour of God, so that you may be able to stand your ground on the day of battle, and, having fought to the end,
to remain victors on the field.

EPHESIANS 6:14
14 Stand therefore, first fastening round you the girdle of truth and putting on the breastplate of uprightness

EPHESIANS 6:15
15 as well as the shoes of the Good News of peace - a firm foundation for your feet.

EPHESIANS 6:16
16 And besides all these take the great shield of faith, on which you will be able to quench all the flaming darts of the Wicked one;

EPHESIANS 6:17
17 and take the helmet of salvation, and the sword of the Spirit which is the word of God.

EPHESIANS 6:18
18 Pray with unceasing prayer and entreaty on every fitting occasion in the Spirit, and be always on the alert to seize opportunities for doing so, with
unwearied persistence and entreaty on behalf of all God's people,

EPHESIANS 6:19
19 and ask on my behalf that words may be given to me so that, outspoken and fearless, I may make known the truths (hitherto kept secret) of the
Good News -

EPHESIANS 6:20
20 to spread which I am an ambassador in chains - so that when telling them I may speak out boldly as I ought.

EPHESIANS 6:21
21 But in order that you also may know how I am doing, Tychicus our dearly-loved brother and faithful helper in the Lord's service will tell you
everything.

EPHESIANS 6:22
22 I have sent him to you for the very purpose - that you may know about us and that he may encourage you.

EPHESIANS 6:23
23 Peace be to the brethren, and love combined with faith, from God the Father and the Lord Jesus Christ.

EPHESIANS 6:24
24 May grace be with all who love our Lord Jesus Christ with perfect sincerity.


Weymouth PHILIPPIANS
Paul's Letter
To The
Philippians
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This Letter was written shortly before that to the Ephesians, probably late in 61 or early in 62 A.D. Epaphroditus had been sent to Rome to assurePage        347 in
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                                                                                                                                                                      his
imprisonment, of the tender and practical sympathy of the Philippian disciples (Philippians 2:25; 4:15,16). The messenger, however, fell ill upon his arrival, and only on
his recovery could Paul, as in this Letter express his appreciation of the thoughtful love of the Philippians.
Paul's Letter
To The
Philippians

This Letter was written shortly before that to the Ephesians, probably late in 61 or early in 62 A.D. Epaphroditus had been sent to Rome to assure the Apostle, in his
imprisonment, of the tender and practical sympathy of the Philippian disciples (Philippians 2:25; 4:15,16). The messenger, however, fell ill upon his arrival, and only on
his recovery could Paul, as in this Letter express his appreciation of the thoughtful love of the Philippians.

The Apostle appears to have visited the city three times. In 52 A.D. it was the place of his first preaching in Europe (Act 16:12); but he came again in 57 and in 58
A.D. (Acts 20:2,6), on the last occasion spending the Passover season there.

Two special traits in the Macedonian character are recognized by the Apostle in this Letter; the position and influence of women, and the financial liberality of the
Philippians. It is remarkable that a Church displaying such characteristics, and existing in a Roman "colonia," should have lived, as this one did, "without a history, and
have perished without a memorial."

CHAPTER 1

PHILIPPIANS 1:1
1 Paul and Timothy, bondservants of Christ Jesus: To all God's people in Christ Jesus who are at Philippi, with the ministers of the Church and their
assistants.

PHILIPPIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

PHILIPPIANS 1:3
3 I thank my God at my every remembrance of you -

PHILIPPIANS 1:4
4 always when offering any prayer on behalf of you all, finding a joy in offering it.

PHILIPPIANS 1:5
5 I thank my God, I say, for your cooperation in spreading the Good News, from the time it first came to you even until now.

PHILIPPIANS 1:6
6 For of this I am confident, that He who has begun a good work within you will go on to perfect it in preparation for the day of Jesus Christ.

PHILIPPIANS 1:7
7 And I am justified in having this confidence about you all, because, both during my imprisonment and when I stand up in defense of the Good
News or to confirm its truth, I have you in my heart, sharers as you all are in the same grace as myself.

PHILIPPIANS 1:8
8 For God is my witness how I yearn over all of you with tender Christian affection.

PHILIPPIANS 1:9
9 And it is my prayer that your love may be more and more accompanied by clear knowledge and keen perception, for testing things that differ,

PHILIPPIANS 1:10
10 so that you may be men of transparent character, and may be blameless, in preparation for the day of Christ,

PHILIPPIANS 1:11
11 being filled with these fruits of righteousness which come through Jesus Christ - to the glory and praise of God.

PHILIPPIANS 1:12
12 Now I would have you know, brethren, that what I have gone through has turned out to the furtherance of the Good News rather than otherwise.

PHILIPPIANS 1:13
13 And thus it has become notorious among all the Imperial Guards, and everywhere, that it is for the sake of Christ that I am a prisoner;

PHILIPPIANS 1:14
14 and the greater part of the brethren, made confident in the Lord through my imprisonment, now speak of God's Message without fear, more
boldly than ever.

PHILIPPIANS 1:15
15 Some indeed actually preach Christ out of envy and contentiousness but there are also others who do it from good will.

PHILIPPIANS 1:16
16 These latter preach Him from love to me, knowing that I am here for the defense of the Good News;

PHILIPPIANS 1:17
17 while the others proclaim Him from motives of rivalry, and insincerely, supposing that by this they are embittering my imprisonment.

PHILIPPIANS 1:18
18 What does it matter, however? In any case Christ is preached - either perversely or in honest truth; and in that I rejoice, yes, and will rejoice.

PHILIPPIANS 1:19
 Copyright
19         (c) 2005-2009,
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                             result in my    Corp. through your prayers and a bountiful supply of the Spirit of Jesus Christ,
                                          salvation                                                                                                   Page 348 / 536

PHILIPPIANS 1:20
18 What does it matter, however? In any case Christ is preached - either perversely or in honest truth; and in that I rejoice, yes, and will rejoice.

PHILIPPIANS 1:19
19 For I know that it will result in my salvation through your prayers and a bountiful supply of the Spirit of Jesus Christ,

PHILIPPIANS 1:20
20 in fulfilment of my eager expectation and hope that I shall never have reason to feel ashamed, but that by my perfect freedom of speech Christ
will be glorified in me, now as always, either by my life or by my death.

PHILIPPIANS 1:21
21 For, with me, to live is Christ and to die is gain.

PHILIPPIANS 1:22
22 But since to live means a longer stay on earth, that implies more labor for me - and not unsuccessful labor; and which I am to choose I cannot tell.

PHILIPPIANS 1:23
23 I am in a dilemma, my earnest desire being to depart and be with Christ, for that is far, far better.

PHILIPPIANS 1:24
24 But for your sakes it is more important that I should still remain in the body.

PHILIPPIANS 1:25
25 I am convinced of this, and I know that I shall remain, and shall go on working side by side with you all, to promote your progress and joy in the
faith;

PHILIPPIANS 1:26
26 so that, as Christians, you may have additional reason for glorying about me as the result of my being with you again.

PHILIPPIANS 1:27
27 Only let the lives you live be worthy of the Good News of the Christ, in order that, whether I come and see you or, being absent, only hear of you,
I may know that you are standing fast in one spirit and with one mind, fighting shoulder to shoulder for the faith of the Good News.

PHILIPPIANS 1:28
28 Never for a moment quail before your antagonists. Your fearlessness will be to them a sure token of impending destruction, but to you it will be a
sure token of your salvation - a token coming from God.

PHILIPPIANS 1:29
29 For you have had the privilege granted you on behalf of Christ - not only to believe in Him, but also to suffer on His behalf;

PHILIPPIANS 1:30
30 maintaining, as you do, the same kind of conflict that you once saw in me and which you still hear that I am engaged in.

CHAPTER 2

PHILIPPIANS 2:1
1 If then I can appeal to you as the followers of Christ, if there is any persuasive power in love and any common sharing of the Spirit, or if you have
any tender-heartedness and compassion, make my joy complete by being of one mind,

PHILIPPIANS 2:2
2 united by mutual love, with harmony of feeling giving your minds to one and the same object.

PHILIPPIANS 2:3
3 Do nothing in a spirit of factiousness or of vainglory, but, with true humility, let every one regard the rest as being of more account than himself;

PHILIPPIANS 2:4
4 each fixing his attention, not simply on his own interests, but on those of others also.

PHILIPPIANS 2:5
5 Let the same disposition be in you which was in Christ Jesus.

PHILIPPIANS 2:6
6 Although from the beginning He had the nature of God He did not reckon His equality with God a treasure to be tightly grasped.

PHILIPPIANS 2:7
7 Nay, He stripped Himself of His glory, and took on Him the nature of a bondservant by becoming a man like other men.

PHILIPPIANS 2:8
8 And being recognized as truly human, He humbled Himself and even stooped to die; yes, to die on a cross.

PHILIPPIANS 2:9
9 It is in consequence of this that God has also so highly exalted Him, and has conferred on Him the Name which is supreme above every other,

PHILIPPIANS 2:10
10 in order(c)
 Copyright  that in the Name
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                                    Media    knee should bow, of beings in Heaven, of those on the earth, and of those in the underworld,
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PHILIPPIANS 2:11
11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
9 It is in consequence of this that God has also so highly exalted Him, and has conferred on Him the Name which is supreme above every other,

PHILIPPIANS 2:10
10 in order that in the Name of Jesus every knee should bow, of beings in Heaven, of those on the earth, and of those in the underworld,

PHILIPPIANS 2:11
11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

PHILIPPIANS 2:12
12 Therefore, my dearly-loved friends, as I have always found you obedient, labor earnestly with fear and trembling - not merely as though I were
present with you, but much more now since I am absent from you - labor earnestly, I say, to make sure of your own salvation.

PHILIPPIANS 2:13
13 For it is God Himself whose power creates within you the desire to do His gracious will and also brings about the accomplishment of the desire.

PHILIPPIANS 2:14
14 Be ever on your guard against a grudging and contentious spirit,

PHILIPPIANS 2:15
15 so that you may always prove yourselves to be blameless and spotless - irreproachable children of God in the midst of a crooked and perverse
generation, among whom you are seen as heavenly lights in the world,

PHILIPPIANS 2:16
16 holding out to them a Message of Life. It will then be my glory on the day of Christ that I did not run my race in vain nor toil in vain.

PHILIPPIANS 2:17
17 Nay, even if my life is to be poured as a libation upon the sacrificial offering of your faith, I rejoice, and I congratulate you all.

PHILIPPIANS 2:18
18 And I bid you also share my gladness, and congratulate me.

PHILIPPIANS 2:19
19 But, if the Lord permits it, I hope before long to send Timothy to you, that I, in turn, may be cheered by getting news of you.

PHILIPPIANS 2:20
20 For I have no one likeminded with him, who will cherish a genuine care for you.

PHILIPPIANS 2:21
21 Everybody concerns himself about his own interests, not about those of Jesus Christ.

PHILIPPIANS 2:22
22 But you know Timothy's approved worth - how, like a child working with his father, he has served with me in furtherance of the Good News.

PHILIPPIANS 2:23
23 So it is he that I hope to send as soon as ever I see how things go with me;

PHILIPPIANS 2:24
24 but trusting, as I do, in the Lord, I believe that I shall myself also come to you before long.

PHILIPPIANS 2:25
25 Yet I deem it important to send Epaphroditus to you now - he is my brother and comrade both in labor and in arms, and is your messenger who
has ministered to my needs.

PHILIPPIANS 2:26
26 I send him because he is longing to see you all and is distressed at your having heard of his illness.

PHILIPPIANS 2:27
27 For it is true that he has been ill, and was apparently at the point of death; but God had pity on him, and not only on him, but also on me, to save
me from having sorrow upon sorrow.

PHILIPPIANS 2:28
28 I am therefore all the more eager to send him, in the hope that when you see him again you may be glad and I may have the less sorrow.

PHILIPPIANS 2:29
29 Receive him therefore with heartfelt Christian joy, and hold in honor men like him;

PHILIPPIANS 2:30
30 because it was for the sake of Christ's work that he came so near death, hazarding, as he did, his very life in endeavouring to make good any
deficiency that there might be in your gifts to me.

CHAPTER 3

PHILIPPIANS 3:1
1 In conclusion, my brethren, be joyful in the Lord. For me to give you the same warnings as before is not irksome to me, while so far as you are
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concerned it is a safe precaution.

PHILIPPIANS 3:2
CHAPTER 3

PHILIPPIANS 3:1
1 In conclusion, my brethren, be joyful in the Lord. For me to give you the same warnings as before is not irksome to me, while so far as you are
concerned it is a safe precaution.

PHILIPPIANS 3:2
2 Beware of 'the dogs,' the bad workmen, the self-mutilators.

PHILIPPIANS 3:3
3 For we are the true circumcision - we who render to God a spiritual worship and make our boast in Christ Jesus and have no confidence in outward
ceremonies:

PHILIPPIANS 3:4
4 although I myself might have some excuse for confidence in outward ceremonies. If any one else claims a right to trust in them, far more may I:

PHILIPPIANS 3:5
5 circumcised, as I was, on the eighth day, a member of the race of Israel and of the tribe of Benjamin, a Hebrew sprung from Hebrews; as to the
Law a Pharisee;

PHILIPPIANS 3:6
6 as to zeal, a persecutor of the Church; as to the righteousness which comes through Law, blameless.

PHILIPPIANS 3:7
7 Yet all that was gain to me - for Christ's sake I have reckoned it loss.

PHILIPPIANS 3:8
8 Nay, I even reckon all things as pure loss because of the priceless privilege of knowing Christ Jesus my Lord. And for His sake I have suffered the
loss of everything, and reckon it all as mere refuse, in order that I may win Christ and be found in union with Him,

PHILIPPIANS 3:9
9 not having a righteousness of my own, derived from the Law, but that which arises from faith in Christ - the righteousness which comes from God
through faith.

PHILIPPIANS 3:10
10 I long to know Christ and the power which is in His resurrection, and to share in His sufferings and die even as He died;

PHILIPPIANS 3:11
11 in the hope that I may attain to the resurrection from among the dead.

PHILIPPIANS 3:12
12 I do not say that I have already won the race or have already reached perfection. But I am pressing on, striving to lay hold of the prize for which
also Christ has laid hold of me.

PHILIPPIANS 3:13
13 Brethren, I do not imagine that I have yet laid hold of it. But this one thing I do - forgetting everything which is past and stretching forward to
what lies in front of me,

PHILIPPIANS 3:14
14 with my eyes fixed on the goal I push on to secure the prize of God's heavenward call in Christ Jesus.

PHILIPPIANS 3:15
15 Therefore let all of us who are mature believers cherish these thoughts; and if in any respect you think differently, that also God will make clear to
you.

PHILIPPIANS 3:16
16 But whatever be the point that we have already reached, let us persevere in the same course.

PHILIPPIANS 3:17
17 Brethren, vie with one another in imitating me, and carefully observe those who follow the example which we have set you.

PHILIPPIANS 3:18
18 For there are many whom I have often described to you, and I now even with tears describe them, as being enemies to the Cross of Christ.

PHILIPPIANS 3:19
19 Their end is destruction, their bellies are their God, their glory is in their shame, and their minds are devoted to earthly things.

PHILIPPIANS 3:20
20 We, however, are free citizens of Heaven, and we are waiting with longing expectation for the coming from Heaven of a Savior, the Lord Jesus
Christ,

PHILIPPIANS 3:21
21 who, in the exercise of the power which He has even to subject all things to Himself, will transform this body of our humiliation until it resembles
His own glorious body.
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CHAPTER 4
PHILIPPIANS 3:21
21 who, in the exercise of the power which He has even to subject all things to Himself, will transform this body of our humiliation until it resembles
His own glorious body.

CHAPTER 4

PHILIPPIANS 4:1
1 Therefore, my brethren, dearly loved and longed for, my joy and crown, so stand firm in the Lord, my dearly-loved ones.

PHILIPPIANS 4:2
2 I entreat Euodia, and I entreat Syntyche, to be of one mind, as sisters in Christ.

PHILIPPIANS 4:3
3 Yes, and I beg you also, my faithful yoke-fellow, to help these women who have shared my toil in connection with the Good News, together with
Clement and the rest of my fellow laborers, whose names are recorded in the Book of Life.

PHILIPPIANS 4:4
4 Always be glad in the Lord: I will repeat it, be glad.

PHILIPPIANS 4:5
5 Let your forbearing spirit be known to every one - the Lord is near.

PHILIPPIANS 4:6
6 Do not be over-anxious about anything, but by prayer and earnest pleading, together with thanksgiving, let your request be unreservedly made
known in the presence of God.

PHILIPPIANS 4:7
7 And then the peace of God, which transcends all our powers of thought, will be a garrison to guard your hearts and minds in union with Christ
Jesus.

PHILIPPIANS 4:8
8 Finally, brethren, whatever is true, whatever wins respect, whatever is just, whatever is pure, whatever is lovable, whatever is of good repute - if
there is any virtue or anything deemed worthy of praise - cherish the thought of these things.

PHILIPPIANS 4:9
9 The doctrines and the line of conduct which I taught you - both what you heard and what you saw in me - hold fast to them; and God who gives
peace will be with you.

PHILIPPIANS 4:10
10 But I rejoice with a deep and holy joy that now at length you have revived your thoughtfulness for my welfare. Indeed you have always been
thoughtful for me, although opportunity failed you.

PHILIPPIANS 4:11
11 I do not refer to this through fear of privation, for (for my part) I have learned, whatever be my outward experiences, to be content.

PHILIPPIANS 4:12
12 I know both how to live in humble circumstances and how to live amid abundance. I am fully initiated into all the mysteries both of fulness and of
hunger, of abundance and of want.

PHILIPPIANS 4:13
13 I have strength for anything through Him who gives me power.

PHILIPPIANS 4:14
14 Yet I thank you for taking your share in my troubles.

PHILIPPIANS 4:15
15 And you men and women of Philippi also know that at the first preaching of the Good News, when I had left Macedonia, no other Church except
yourselves held communication with me about giving and receiving;

PHILIPPIANS 4:16
16 because even in Thessalonica you sent several times to minister to my needs.

PHILIPPIANS 4:17
17 Not that I crave for gifts from you, but I do want to see abundant fruit bring you honor.

PHILIPPIANS 4:18
18 I have enough of everything - and more than enough. My wants are fully satisfied now that I have received from the hands of Epaphroditus the
generous gifts which you sent me - they are a fragrant odor, an acceptable sacrifice, truly pleasing to God.

PHILIPPIANS 4:19
19 But my God - so great is His wealth of glory in Christ Jesus - will fully supply every need of yours.

PHILIPPIANS     4:20
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20 And to our God and Father be the glory throughout the Ages of the Ages! Amen.

PHILIPPIANS 4:21
PHILIPPIANS 4:19
19 But my God - so great is His wealth of glory in Christ Jesus - will fully supply every need of yours.

PHILIPPIANS 4:20
20 And to our God and Father be the glory throughout the Ages of the Ages! Amen.

PHILIPPIANS 4:21
21 My Christian greetings to every one of God's people. The brethren who are with me send their greetings.

PHILIPPIANS 4:22
22 All God's people here greet you - especially the members of Caesar's household.

PHILIPPIANS 4:23
23 May the grace of our Lord Jesus Christ be with your spirits.


Weymouth COLOSSIANS
Paul's Letter
To The
Colossians

This Letter belongs to the same group as those to the Ephesians and Philemon, and was probably written from Rome about 63 A. D. Colossae was a town in Phrygia
(Roman Asia), on the river Lycus, and was destroyed by an earthquake in the seventh year of Nero's reign. The Church there was not founded by Paul himself
(Colossians 2:1), but by Epaphras (Colossians 1:7; 4:12), and this Letter arose out of a visit which Epaphras paid to the Apostle, for the purpose of discussing with him
the development, at Colossae, of certain strange doctrines which may possibly have been a kind of early Gnosticism. Paul here writes to support the authority and
confirm the teaching of Epaphras.

CHAPTER 1

COLOSSIANS 1:1
1 Paul, an Apostle of Christ Jesus by the will of God - and Timothy our brother:

COLOSSIANS 1:2
2 To the people of God and the believing brethren at Colossae who are in Christ. May grace and peace be granted to you from God our Father.

COLOSSIANS 1:3
3 We give thanks to God, the Father of our Lord Jesus Christ, constantly praying for you as we do,

COLOSSIANS 1:4
4 because we have heard of your faith in Christ Jesus and of the love which you cherish towards all God's people,

COLOSSIANS 1:5
5 on account of the hope treasured up for you in Heaven. Of this hope you have already heard in the Message of the truth of the Good News.

COLOSSIANS 1:6
6 For it has reached you, and remains with you, just as it has also spread through the whole world, yielding fruit there and increasing, as it has done
among you from the day when first you heard it and came really to know the grace of God,

COLOSSIANS 1:7
7 as you learned it from Epaphras our dearly-loved fellow servant. He is to you a faithful minister of Christ in our stead,

COLOSSIANS 1:8
8 and moreover he has informed us of your love, which is inspired by the Spirit.

COLOSSIANS 1:9
9 For this reason we also, from the day we first received these tidings, have never ceased to pray for you and to entreat that you may be filled with a
clear knowledge of His will accompanied by thorough wisdom and discernment in spiritual things;

COLOSSIANS 1:10
10 so that your lives may be worthy of the Lord and perfectly pleasing to Him, while you exhibit the results of right action of every sort and grow
into a fuller knowledge of God.

COLOSSIANS 1:11
11 Since His power is so glorious, may you be strengthened with strength of every kind, and be prepared for cheerfully enduring all things with
patience and long-suffering;

COLOSSIANS 1:12
12 and give thanks to the Father who has made us fit to receive our share of the inheritance of God's people in Light.

COLOSSIANS 1:13
13 It is God who has delivered us out of the dominion of darkness, and has transferred us into the Kingdom of His dearly-loved Son,

COLOSSIANS 1:14
14 in whom
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COLOSSIANS 1:15
15 Christ is the visible representation of the invisible God, the Firstborn and Lord of all creation.
13 It is God who has delivered us out of the dominion of darkness, and has transferred us into the Kingdom of His dearly-loved Son,

COLOSSIANS 1:14
14 in whom we have our redemption - the forgiveness of our sins.

COLOSSIANS 1:15
15 Christ is the visible representation of the invisible God, the Firstborn and Lord of all creation.

COLOSSIANS 1:16
16 For in Him was created the universe of things in heaven and on earth, things seen and things unseen, thrones, dominions, princedoms, powers - all
were created, and exist through and for Him.

COLOSSIANS 1:17
17 And He Is before all things and in and through Him the universe is a harmonious whole.

COLOSSIANS 1:18
18 Moreover He is the Head of His Body, the Church. He is the Beginning, the Firstborn from among the dead, in order that He Himself may in all
things occupy the foremost place.

COLOSSIANS 1:19
19 For it was the Father's gracious will that the whole of the divine perfections should dwell in Him.

COLOSSIANS 1:20
20 And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross - to
reconcile to Himself through Him, I say, things on earth and things in Heaven.

COLOSSIANS 1:21
21 And you, estranged as you once were and even hostile in your minds, amidst your evil deeds,

COLOSSIANS 1:22
22 He has now, in His human body, reconciled to God by His death, to bring you, holy and faultless and irreproachable, into His presence;

COLOSSIANS 1:23
23 if, indeed, you are still firmly holding to faith as your foundation, without ever shifting from your hope that rests on the Good News that you have
heard, which has been proclaimed in the whole creation under Heaven, and in which I Paul have been appointed to serve.

COLOSSIANS 1:24
24 Now I can find joy amid my sufferings for you, and I fill up in my own person whatever is lacking in Christ's afflictions on behalf of His Body, the
Church.

COLOSSIANS 1:25
25 I have been appointed to serve the Church in the position of responsibility entrusted to me by God for your benefit, so that I may fully deliver
God's Message -

COLOSSIANS 1:26
26 the truth which has been kept secret from all ages and generations, but has now been revealed to His people,

COLOSSIANS 1:27
27 to whom it was His will to make known how vast a wealth of glory for the Gentile world is implied in this truth - the truth that 'Christ is in you,
the hope of glory.'

COLOSSIANS 1:28
28 Him we preach, admonishing every one and instructing every one, with all possible wisdom, so that we may bring every one into God's presence,
made perfect through Christ.

COLOSSIANS 1:29
29 To this end, like an earnest wrestler, I exert all my strength in reliance upon the power of Him who is mightily at work within me.

CHAPTER 2

COLOSSIANS 2:1
1 For I would have you know in how severe a struggle I am engaged on behalf of you and the brethren in Laodicea and of all who have not known
me personally,

COLOSSIANS 2:2
2 in order that their hearts may be cheered, they themselves being welded together in love and enjoying all the advantages of a reasonable certainty,
till at last they attain the full knowledge of God's truth, which is Christ Himself.

COLOSSIANS 2:3
3 In Him all the treasures of wisdom and knowledge are stored up, hidden from view.

COLOSSIANS 2:4
4 I say this to prevent your being misled by any one's plausible sophistry.
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COLOSSIANS 2:5
5 For although, as you say, I am absent from you in body, yet in spirit I am present with you and am delighted to witness your good discipline and
COLOSSIANS 2:4
4 I say this to prevent your being misled by any one's plausible sophistry.

COLOSSIANS 2:5
5 For although, as you say, I am absent from you in body, yet in spirit I am present with you and am delighted to witness your good discipline and
the solid front presented by your faith in Christ.

COLOSSIANS 2:6
6 As therefore you have received the Christ, even Jesus our Lord, live and act in vital union with Him;

COLOSSIANS 2:7
7 having the roots of your being firmly planted in Him, and continually building yourselves up in Him, and always being increasingly confirmed in
the faith as you were taught it, and abounding in it with thanksgiving.

COLOSSIANS 2:8
8 Take care lest there be some one who leads you away as prisoners by means of his philosophy and idle fancies, following human traditions and the
world's crude notions instead of following Christ.

COLOSSIANS 2:9
9 For it is in Christ that the fulness of God's nature dwells embodied, and in Him you are made complete,

COLOSSIANS 2:10
10 and He is the Lord of all princes and rulers.

COLOSSIANS 2:11
11 In Him also you were circumcised with a circumcision not performed by hand, when you threw off your sinful nature in true Christian
circumcision;

COLOSSIANS 2:12
12 having been buried with Him in your baptism, in which you were also raised with Him through faith produced within you by God who raised
Him from among the dead.

COLOSSIANS 2:13
13 And to you - dead as you once were in your transgressions and in the uncircumcision of your natural state - He has nevertheless given Life with
Himself, having forgiven us all our transgressions.

COLOSSIANS 2:14
14 The bond, with its requirements, which was in force against us and was hostile to us, He cancelled, and cleared it out of the way, nailing it to His
Cross.

COLOSSIANS 2:15
15 And the hostile princes and rulers He shook off from Himself, and boldly displayed them as His conquests, when by the Cross He triumphed over
them.

COLOSSIANS 2:16
16 Therefore suffer no one to sit in judgment on you as to eating or drinking or with regard to a festival, a new moon or a sabbath.

COLOSSIANS 2:17
17 These were a shadow of things that were soon to come, but the substance belongs to Christ.

COLOSSIANS 2:18
18 Let no one defraud you of your prize, priding himself on his humility and on his worship of the angels, and taking his stand on the visions he has
seen, and idly puffed up with his unspiritual thoughts.

COLOSSIANS 2:19
19 Such a one does not keep his hold upon Christ, the Head, from whom the Body, in all its parts nourished and strengthened by its points of contact
and its connections, grows with a divine growth.

COLOSSIANS 2:20
20 If you have died with Christ and have escaped from the world's rudimentary notions, why, as though your life still belonged to the world, do you
submit to such precepts as

COLOSSIANS 2:21
21 "Do not handle this;" "Do not taste that;" "Do not touch that other thing" -

COLOSSIANS 2:22
22 referring to things which are all intended to be used up and perish - in obedience to mere human injunctions and teachings?

COLOSSIANS 2:23
23 These rules have indeed an appearance of wisdom where self-imposed worship exists, and an affectation of humility and an ascetic severity. But
not one of them is of any value in combating the indulgence of our lower natures.
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CHAPTER 3
COLOSSIANS 2:23
23 These rules have indeed an appearance of wisdom where self-imposed worship exists, and an affectation of humility and an ascetic severity. But
not one of them is of any value in combating the indulgence of our lower natures.

CHAPTER 3

COLOSSIANS 3:1
1 If however you have risen with Christ, seek the things that are above, where Christ is, enthroned at God's right hand.

COLOSSIANS 3:2
2 Give your minds to the things that are above, not to the things that are on the earth.

COLOSSIANS 3:3
3 For you have died, and your life is hidden with Christ in God.

COLOSSIANS 3:4
4 When Christ appears - He is our true Life - then you also will appear with Him in glory.

COLOSSIANS 3:5
5 Therefore put to death your earthward inclinations - fornication, impurity, sensual passion, unholy desire, and all greed, for that is a form of
idolatry.

COLOSSIANS 3:6
6 It is on account of these very sins that God's anger is coming,

COLOSSIANS 3:7
7 and you also were once addicted to them, while you were living under their power.

COLOSSIANS 3:8
8 But now you must rid yourselves of every kind of sin - angry and passionate outbreaks, ill-will, evil speaking, foul-mouthed abuse - so that these
may never soil your lips.

COLOSSIANS 3:9
9 Do not speak falsehoods to one another, for you have stripped off the old self with its doings,

COLOSSIANS 3:10
10 and have clothed yourselves with the new self which is being remoulded into full knowledge so as to become like Him who created it.

COLOSSIANS 3:11
11 In that new creation there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave nor free man, but Christ is
everything and is in all of us.

COLOSSIANS 3:12
12 Clothe yourselves therefore, as God's own people holy and dearly loved, with tender-heartedness, kindness, lowliness of mind, meekness, long-
suffering;

COLOSSIANS 3:13
13 bearing with one another and readily forgiving each other, if any one has a grievance against another. Just as the Lord has forgiven you, you also
must forgive.

COLOSSIANS 3:14
14 And over all these put on love, which is the perfect bond of union;

COLOSSIANS 3:15
15 and let the peace which Christ gives settle all questionings in your hearts, to which peace indeed you were called as belonging to His one Body;
and be thankful.

COLOSSIANS 3:16
16 Let the teaching concerning Christ remain as a rich treasure in your hearts. In all wisdom teach and admonish one another with psalms, hymns,
and spiritual songs, and sing with grace in your hearts to God.

COLOSSIANS 3:17
17 And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, and let it be through Him that you give thanks to God the
Father.

COLOSSIANS 3:18
18 Married women, be submissive to your husbands, as is fitting in the Lord.

COLOSSIANS 3:19
19 Married men, be affectionate to your wives, and do not treat them harshly.

COLOSSIANS 3:20
20 Children be obedient to your parents in everything; for that is right for Christians.
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COLOSSIANS 3:21
21 Fathers, do not fret and harass your children, or you may make them sullen and morose.
COLOSSIANS 3:20
20 Children be obedient to your parents in everything; for that is right for Christians.

COLOSSIANS 3:21
21 Fathers, do not fret and harass your children, or you may make them sullen and morose.

COLOSSIANS 3:22
22 Slaves, be obedient in everything to your earthly masters; not in acts of eye service, as aiming only to please men, but with simplicity of purpose,
because you fear the Lord.

COLOSSIANS 3:23
23 Whatever you are doing, let your hearts be in your work, as a thing done for the Lord and not for men.

COLOSSIANS 3:24
24 For you know that it is from the Lord you will receive the inheritance as your reward. Christ is the Master whose bondservants you are.

COLOSSIANS 3:25
25 The man who perpetrates a wrong will find the wrong repaid to him; and with God there are no merely earthly distinctions.

CHAPTER 4

COLOSSIANS 4:1
1 Masters, deal justly and equitably with your slaves, knowing that you too have a Master in Heaven.

COLOSSIANS 4:2
2 Be earnest and unwearied in prayer, being on the alert in it and in your giving of thanks.

COLOSSIANS 4:3
3 And pray at the same time for us also, that God may open for us a door for preaching, for us to tell the truth concerning Christ for the sake of
which I am even a prisoner.

COLOSSIANS 4:4
4 Then I shall proclaim it fully, as it is my duty to do.

COLOSSIANS 4:5
5 Behave wisely in relation to the outside world, buying up your opportunities.

COLOSSIANS 4:6
6 Let your language be always seasoned with the salt of grace, so that you may know how to give every man a fitting answer.

COLOSSIANS 4:7
7 Tychicus, our much-loved brother, a trusty assistant and fellow servant with us in the Lord's work, will give you every information about me.

COLOSSIANS 4:8
8 And for this very purpose I send him to you that you may know how we are faring; and that he may cheer your hearts.

COLOSSIANS 4:9
9 And with him I send our dear and trusty brother Onesimus, who is one of yourselves. They will inform you of everything here.

COLOSSIANS 4:10
10 Aristarchus my fellow prisoner sends greeting to you, and so does Barnabas's cousin Mark. You have received instructions as to him; if he comes
to you, give him a welcome.

COLOSSIANS 4:11
11 Jesus, called Justus, also sends greeting. These three are Hebrew converts. They alone among such have worked loyally with me for the Kingdom
of God - they are men who have been a comfort to me.

COLOSSIANS 4:12
12 Epaphras, who is one of yourselves, a bondservant of Jesus Christ, sends greetings to you, always wrestling on your behalf in his prayers, that you
may stand firm - Christians of ripe character and of clear conviction as to everything which is God's will.

COLOSSIANS 4:13
13 For I can bear witness to the deep interest he takes in you and in the brethren at Laodicea and in those at Hierapolis.

COLOSSIANS 4:14
14 Luke, the dearly-loved physician, salutes you, and so does Demas.

COLOSSIANS 4:15
15 Christian greetings to the brethren at Laodicea, especially to Nymphas, and to the Church that meets at their house.

COLOSSIANS 4:16
16 And when this Letter has been read among you, let it be read also in the Church of the Laodiceans, and you in turn must read the one I am
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COLOSSIANS 4:17
COLOSSIANS 4:16
16 And when this Letter has been read among you, let it be read also in the Church of the Laodiceans, and you in turn must read the one I am
sending to Laodicea.

COLOSSIANS 4:17
17 And tell Archippus to discharge carefully the duties devolving upon him as a servant of the Lord.

COLOSSIANS 4:18
18 I Paul add with my own hand this final greeting. Be mindful of me in my imprisonment. Grace be with you.


Weymouth 1 THESSALONIANS
Paul's First Letter
To The
Thessalonians

During his second missionary tour (Acts 17), Paul came to Thessalonica and preached the Good News there with no little success. The city - which had had its name
given it by Cassander, after his wife, the sister of Alexander the Great - was the most populous in Macedonia, besides being a "free city" and the seat of the Roman
pro-consular administration. Its modern name is Saloniki.

Very soon the unbelieving Jews stirred up the mob against Paul and Silas, and dragged Jason before the magistrates. Hence the brethren sent the missionaries away by
night to Beroea, being alarmed for their safety. As the Apostle was naturally anxious about the persecuted flock which he had been obliged to leave behind, he made
two attempts to return to them, but these being frustrated (1Thessalonians 2:18), he then sent Timothy, from Athens, to inquire after their welfare and encourage them.

The report brought back was on the whole satisfactory, but left occasion for the self-defense, the warnings and the exhortations of this Letter, which was then sent from
Corinth, probably in 53 A.D.

CHAPTER 1

1 THESSALONIANS 1:1
1 Paul, Silas, and Timothy: To the Church of the Thessalonians which is in God the Father and the Lord Jesus Christ. May grace and peace be
granted to you.

1 THESSALONIANS 1:2
2 We continually give thanks to God because of you all, while we make mention of you in our prayers.

1 THESSALONIANS 1:3
3 For we never fail to remember your works of faith and labors of love and your persistent and unwavering hope in our Lord Jesus Christ in the
presence of our God and Father;

1 THESSALONIANS 1:4
4 knowing as we do, brethren, that you are beloved by God and that He has chosen you.

1 THESSALONIANS 1:5
5 The Good News that we brought you did not come to you in words only, but also with power and with the Holy Spirit and with much certainty,
for you know the sort of men we became among you, as examples for your sakes.

1 THESSALONIANS 1:6
6 And you followed the pattern set you by us and by the Master, after you had received the Message amid severe persecution, and yet with the joy
which the Holy Spirit gives,

1 THESSALONIANS 1:7
7 so that you became a pattern to all the believers throughout Macedonia and Greece.

1 THESSALONIANS 1:8
8 For it was not only from you that the Master's Message sounded forth throughout Macedonia and Greece; but everywhere your faith in God has
become known, so that it is unnecessary for us to say anything about it.

1 THESSALONIANS 1:9
9 For when others speak of us they report the reception we had from you, and how you turned from your idols to God, to be bondservants of the true
and ever-living God,

1 THESSALONIANS 1:10
10 and to await the return from Heaven of His Son, whom He raised from among the dead - even Jesus, our Deliverer from God's coming anger.

CHAPTER 2

1 THESSALONIANS 2:1
1 For you yourselves, brethren, know that our visit to you did not fail of its purpose.

1 THESSALONIANS 2:2
2 But, as you will remember, after we had already met with suffering and outrage at Philippi, we summoned up boldness, by the help of our God, to
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1 THESSALONIANS 2:3
1 THESSALONIANS 2:2
2 But, as you will remember, after we had already met with suffering and outrage at Philippi, we summoned up boldness, by the help of our God, to
tell you God's Good News amid much opposition.

1 THESSALONIANS 2:3
3 For our preaching was not grounded on a delusion, nor prompted by mingled motives, nor was there fraud in it.

1 THESSALONIANS 2:4
4 But as God tested and approved us before entrusting us with His Good News, so in what we say we are seeking not to please men but to please
God, who tests and approves our motives.

1 THESSALONIANS 2:5
5 For, as you are well aware, we have never used the language of flattery nor have we found pretexts for enriching ourselves - God is our witness;

1 THESSALONIANS 2:6
6 nor did we seek glory either from you or from any other mere men, although we might have stood on our dignity as Christ's Apostles.

1 THESSALONIANS 2:7
7 On the contrary, in our relations to you we showed ourselves as gentle as a mother is when she tenderly nurses her own children.

1 THESSALONIANS 2:8
8 Seeing that we were thus drawn affectionately towards you, it would have been a joy to us to have imparted to you not only God's Good News, but
to have given our very lives also, because you had become very dear to us.

1 THESSALONIANS 2:9
9 For you remember, brethren, our labor and toil: how, working night and day so as not to become a burden to any one of you, we came and
proclaimed among you God's Good News.

1 THESSALONIANS 2:10
10 You yourselves are witnesses - and God is witness - how holy and upright and blameless our dealings with you believers were.

1 THESSALONIANS 2:11
11 For you know that we acted towards every one of you as a father does towards his own children, encouraging and cheering you,

1 THESSALONIANS 2:12
12 and imploring you to live lives worthy of fellowship with God who is inviting you to share His own Kingship and glory.

1 THESSALONIANS 2:13
13 And for this further reason we render unceasing thanks to God, that when you received God's Message from our lips, it was as no mere message
from men that you embraced it, but as - what it really is - God's Message, which also does its work in the hearts of you who believe.

1 THESSALONIANS 2:14
14 For you, brethren, followed the example of the Churches of God in Christ Jesus which are in Judaea; seeing that you endured the same ill-
treatment at the hands of your countrymen, as they did at the hands of the Jews.

1 THESSALONIANS 2:15
15 Those Jewish persecutors killed both the Lord Jesus and the Prophets, and drove us out of their midst. They are displeasing to God, and are the
enemies of all mankind;

1 THESSALONIANS 2:16
16 for they still try to prevent our preaching to the Gentiles so that they may find salvation. They thus continually fill up the measure of their own
sins, and God's anger in its severest form has overtaken them.

1 THESSALONIANS 2:17
17 But we, brethren, having been for a short time separated from you in bodily presence, though not in heart, endeavored all the more earnestly,
with intense longing, to see you face to face.

1 THESSALONIANS 2:18
18 On this account we wanted to come to you - at least I Paul wanted again and again to do so - but Satan hindered us.

1 THESSALONIANS 2:19
19 For what is our hope or joy, or the crown of which we boast? Is it not you yourselves in the presence of our Lord Jesus at His Coming?

1 THESSALONIANS 2:20
20 Yes, you are our glory and our joy.

CHAPTER 3

1 THESSALONIANS 3:1
1 So when we could endure it no longer, we decided to remain behind in Athens alone;

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2 and sent Timothy our brother and God's minister in the service of Christ's Good News, that he might help you spiritually and encourage you/in
                                                                                                                                              536
your faith;
1 THESSALONIANS 3:1
1 So when we could endure it no longer, we decided to remain behind in Athens alone;

1 THESSALONIANS 3:2
2 and sent Timothy our brother and God's minister in the service of Christ's Good News, that he might help you spiritually and encourage you in
your faith;

1 THESSALONIANS 3:3
3 that none of you might be unnerved by your present trials: for you yourselves know that they are our appointed lot.

1 THESSALONIANS 3:4
4 For even when we were with you, we forewarned you, saying, "We are soon to suffer affliction;" and this actually happened, as you well know.

1 THESSALONIANS 3:5
5 For this reason I also, when I could no longer endure the uncertainty, sent to know the condition of your faith, lest perchance the Tempter might
have tempted you and our labor have been lost.

1 THESSALONIANS 3:6
6 But now that Timothy has recently come back to us from you, and has brought us the happy tidings of your faith and love, and has told us how
you still cherish a constant and affectionate recollection of us, and are longing to see us as we also long to see you -

1 THESSALONIANS 3:7
7 for this reason in our distress and trouble we have been comforted about you, brethren, by your faith.

1 THESSALONIANS 3:8
8 For now life is for us life indeed, since you are standing fast in the Lord.

1 THESSALONIANS 3:9
9 For what thanksgiving on your behalf can we possibly offer to God in return for all the joy which fills our souls before our God for you,

1 THESSALONIANS 3:10
10 while night and day, with intense earnestness, we pray that we may see your faces, and may bring to perfection whatever may be still lacking in
your faith?

1 THESSALONIANS 3:11
11 But may our God and Father Himself - and our Lord Jesus - guide us on our way to you;

1 THESSALONIANS 3:12
12 and as for you, may the Lord teach you to love one another and all men, with a growing and a glowing love, resembling our love for you.

1 THESSALONIANS 3:13
13 Thus He will build up your characters, so that you will be faultlessly holy in the presence of our God and Father at the Coming of our Lord Jesus
with all His holy ones.

CHAPTER 4

1 THESSALONIANS 4:1
1 Moreover, brethren, as you learnt from our lips the lives which you ought to live, and do live, so as to please God, we beg and exhort you in the
name of the Lord Jesus to live them more and more truly.

1 THESSALONIANS 4:2
2 For you know the commands which we laid upon you by the authority of the Lord Jesus.

1 THESSALONIANS 4:3
3 For this is God's will - your purity of life, that you abstain from fornication;

1 THESSALONIANS 4:4
4 that each man among you shall know how to procure a wife who shall be his own in purity and honor;

1 THESSALONIANS 4:5
5 that you be not overmastered by lustful cravings, like the Gentiles who have no knowledge of God;

1 THESSALONIANS 4:6
6 and that in this matter there be no encroaching on the rights of a brother Christian and no overreaching him. For the Lord is an avenger in all such
cases, as we have already taught you and solemnly warned you.

1 THESSALONIANS 4:7
7 God has not called us to an unclean life, but to one of purity.

1 THESSALONIANS 4:8
8 Therefore a defiant spirit in such a case provokes not man but God, who puts His Holy Spirit into your hearts.

1 THESSALONIANS 4:9
9 But on the subject of love for the brotherhood it is unnecessary for me to write to you, for you yourselves have been taught by God to love one
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1 THESSALONIANS 4:10
1 THESSALONIANS 4:9
9 But on the subject of love for the brotherhood it is unnecessary for me to write to you, for you yourselves have been taught by God to love one
another;

1 THESSALONIANS 4:10
10 and indeed you do love all the brethren throughout Macedonia. And we exhort you to do so more and more,

1 THESSALONIANS 4:11
11 and to vie with one another in eagerness for peace, every one minding his own business and working with his hands, as we ordered you to do:

1 THESSALONIANS 4:12
12 so as to live worthy lives in relation to outsiders, and not be a burden to any one.

1 THESSALONIANS 4:13
13 Now, concerning those who from time to time pass away, we would not have you to be ignorant, brethren, lest you should mourn as others do
who have no hope.

1 THESSALONIANS 4:14
14 For if we believe that Jesus has died and risen again, we also believe that, through Jesus, God will bring with Him those who shall have passed
away.

1 THESSALONIANS 4:15
15 For this we declare to you on the Lord's own authority - that we who are alive and continue on earth until the Coming of the Lord, shall certainly
not forestall those who shall have previously passed away.

1 THESSALONIANS 4:16
16 For the Lord Himself will come down from Heaven with a loud word of command, and with an archangel's voice and the trumpet of God, and the
dead in Christ will rise first.

1 THESSALONIANS 4:17
17 Afterwards we who are alive and are still on earth will be caught up in their company amid clouds to meet the Lord in the air.

1 THESSALONIANS 4:18
18 And so we shall be with the Lord for ever. Therefore encourage one another with these words.

CHAPTER 5

1 THESSALONIANS 5:1
1 But as to times and dates it is unnecessary that anything be written to you.

1 THESSALONIANS 5:2
2 For you yourselves know perfectly well that the day of the Lord comes like a thief in the night.

1 THESSALONIANS 5:3
3 While they are saying "Peace and safety!" then in a moment destruction falls upon them, like birth-pains on a woman who is with child; and escape
there is none.

1 THESSALONIANS 5:4
4 But you, brethren, are not in darkness, that daylight should surprise you like a thief;

1 THESSALONIANS 5:5
5 for all of you are sons of Light and sons of the day. We belong neither to the night nor to darkness.

1 THESSALONIANS 5:6
6 So then let us not sleep, like the rest of the world, but let us keep awake and be sober.

1 THESSALONIANS 5:7
7 For those who sleep, sleep at night, and those who drink freely, drink at night.

1 THESSALONIANS 5:8
8 But let us, belonging - as we do - to the day, be sober, putting on the breastplate of faith and love, and for a helmet the hope of salvation.

1 THESSALONIANS 5:9
9 For God has not pre-destined us to meet His anger, but to obtain salvation through our Lord Jesus Christ;

1 THESSALONIANS 5:10
10 who died on our behalf, so that whether we are awake or are sleeping we may share His Life.

1 THESSALONIANS 5:11
11 Therefore encourage one another, and let each one help to strengthen his friend, as in fact you do.

1 THESSALONIANS 5:12
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12 Now we(c)beg
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1 THESSALONIANS 5:13
11 Therefore encourage one another, and let each one help to strengthen his friend, as in fact you do.

1 THESSALONIANS 5:12
12 Now we beg you, brethren, to show respect for those who labor among you and are your leaders in Christian work, and are your advisers;

1 THESSALONIANS 5:13
13 and to esteem them very highly in love for their work's sake. Be at peace among yourselves.

1 THESSALONIANS 5:14
14 And we exhort you, brethren, admonish the unruly, comfort the timid, sustain the weak, and be patient towards all.

1 THESSALONIANS 5:15
15 See to it that no one ever repays another with evil for evil; but always seek opportunities of doing good both to one another and to all the world.

1 THESSALONIANS 5:16
16 Be always joyful.

1 THESSALONIANS 5:17
17 Be unceasing in prayer.

1 THESSALONIANS 5:18
18 In every circumstance of life be thankful; for this is God's will in Christ Jesus respecting you.

1 THESSALONIANS 5:19
19 Do not quench the Spirit.

1 THESSALONIANS 5:20
20 Do not think meanly of utterances of prophecy;

1 THESSALONIANS 5:21
21 but test all such, and retain hold of the good.

1 THESSALONIANS 5:22
22 Hold yourselves aloof from every form of evil.

1 THESSALONIANS 5:23
23 And may God Himself who gives peace, make you entirely holy; and may your spirits, souls and bodies be preserved complete and be found
blameless at the Coming of our Lord Jesus Christ.

1 THESSALONIANS 5:24
24 Faithful is He who calls you, and He will also perfect His work.

1 THESSALONIANS 5:25
25 Brethren, pray for us.

1 THESSALONIANS 5:26
26 Greet all the brethren with a holy kiss.

1 THESSALONIANS 5:27
27 I solemnly charge you in the Lord's name to have this Letter read to all the brethren.

1 THESSALONIANS 5:28
28 May the grace of our Lord Jesus Christ be with you.


Weymouth 2 THESSALONIANS
Paul's Second Letter
To The
Thessalonians

This Letter was written from Corinth not long after the preceding one, and probably in the year 54 A.D. Its occasion was the reception of tidings from Thessalonica
which showed that there had been a measure of misapprehension of the Apostle's teaching in regard to the Return of the Lord Jesus, and also that there was a definitely
disorderly section in the Church there, capable of doing great harm.

Hence Paul writes to correct the error into which his converts had fallen, and at the same time he uses strong language as to the treatment to be dealt out to those
members of the Church who were given to idleness and insubordination.

CHAPTER 1

2 THESSALONIANS 1:1
1 Paul, Silas, and Timothy: To the Church of the Thessalonians which is in God our Father and the Lord Jesus Christ.

2 THESSALONIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.
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2 THESSALONIANS 1:3
3 Unceasing thanks are due from us to God on your behalf, brethren. They are appropriate because your faith is growing greatly, and the love of
2 THESSALONIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

2 THESSALONIANS 1:3
3 Unceasing thanks are due from us to God on your behalf, brethren. They are appropriate because your faith is growing greatly, and the love of
every one of you for all the others goes on increasing.

2 THESSALONIANS 1:4
4 It so increases that we ourselves make honorable mention of you among the Churches of God because of your patience and faith amid all your
persecutions and amid the afflictions which you are enduring.

2 THESSALONIANS 1:5
5 For these are a plain token of God's righteous judgment, which has in view your being deemed worthy of admission to God's Kingdom, for the sake
of which, indeed, you are sufferers.

2 THESSALONIANS 1:6
6 A plain token of God's righteous judgment, I say, since it is a righteous thing for Him to requite with affliction those who are now afflicting you;

2 THESSALONIANS 1:7
7 and to requite with rest you who are suffering affliction now - rest with us at the re-appearing of the Lord Jesus from Heaven, attended by His
mighty angels.

2 THESSALONIANS 1:8
8 He will come in flames of fire to take vengeance on those who have no knowledge of God, and do not obey the Good News as to Jesus, our Lord.

2 THESSALONIANS 1:9
9 They will pay the penalty of eternal destruction, being banished from the presence of the Lord and from His glorious majesty,

2 THESSALONIANS 1:10
10 when He comes on that day to be glorified in His people and to be wondered at among all who have believed, including you - because you
believed the testimony which we brought for your acceptance.

2 THESSALONIANS 1:11
11 It is with this view also that we continually pray to our God for you, asking that He will count you worthy of His call, and by His mighty power
fully gratify your every desire for what is truly good and make your work of faith complete;

2 THESSALONIANS 1:12
12 in order that the name of our Lord Jesus may be glorified in you, and that you may be glorified in Him - so wonderful is the grace of our God and
of the Lord Jesus Christ!

CHAPTER 2

2 THESSALONIANS 2:1
1 But with respect to the Coming of our Lord Jesus Christ and our being gathered to meet Him, we entreat you, brethren,

2 THESSALONIANS 2:2
2 not readily to become unsettled in mind or troubled - either by any pretended spiritual revelation or by any message or letter claiming to have been
sent by us - through fancying that the day of the Lord is now here.

2 THESSALONIANS 2:3
3 Let no one in any way deceive you, for that day cannot come without the coming of the apostasy first, and the appearing of the man of sin, the son
of perdition, who sets himself against,

2 THESSALONIANS 2:4
4 and exalts himself above, every so-called 'god' or object of worship, and goes the length of taking his seat in the very temple of God, giving it out
that he himself is God.

2 THESSALONIANS 2:5
5 Do you not remember that while I was still with you I used to tell you all this?

2 THESSALONIANS 2:6
6 And now you know what restrains him, in order that his true character may be revealed at his appointed time.

2 THESSALONIANS 2:7
7 For lawlessness is already at work in secret; but only until the man who is now exercising a restraining influence is removed,

2 THESSALONIANS 2:8
8 and then the Lawless one will be revealed, whom the Lord Jesus will sweep away with the tempest of His anger, and utterly overwhelm by the
awful splendour of His Coming.

2 THESSALONIANS 2:9
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2 THESSALONIANS 2:10
10 and by every kind of wicked deception for those who are on the way to perdition because they did not welcome into their hearts the love of the
awful splendour of His Coming.

2 THESSALONIANS 2:9
9 The appearing of the Lawless one will be attended by various miracles and tokens and delusive marvels - for so Satan works -

2 THESSALONIANS 2:10
10 and by every kind of wicked deception for those who are on the way to perdition because they did not welcome into their hearts the love of the
truth, so that they might be saved.

2 THESSALONIANS 2:11
11 And for this reason God sends them a misleading influence that they may believe the lie;

2 THESSALONIANS 2:12
12 in order that all may come under judgment who have refused to believe the truth and have taken pleasure in unrighteousness.

2 THESSALONIANS 2:13
13 And from us thanks are always due to God on your behalf - brethren whom the Lord loves - because God from the beginning has chosen you for
salvation through the Spirit's sanctifying influence and your belief in the truth.

2 THESSALONIANS 2:14
14 To this blessing God has called you by our Good News, so that you may have a share in the glory of our Lord Jesus Christ.

2 THESSALONIANS 2:15
15 So then, brethren, stand your ground, and hold fast to the teachings which you have received from us, whether by word of mouth or by letter.

2 THESSALONIANS 2:16
16 And may our Lord Jesus Christ Himself - and God our Father who has loved us and has given us in His grace eternal consolation and a bright
hope -

2 THESSALONIANS 2:17
17 comfort your hearts and make you stedfast in every good work and word.

CHAPTER 3

2 THESSALONIANS 3:1
1 Finally, brethren, pray for us, asking that the Lord's Message may be spread rapidly and its glory be displayed, as it was displayed among you;

2 THESSALONIANS 3:2
2 and that we may be delivered from wrong-headed and wicked men; for it is not everybody who has faith.

2 THESSALONIANS 3:3
3 But the Lord is faithful, and He will make you stedfast and will guard you from the Evil one.

2 THESSALONIANS 3:4
4 And we have confidence in the Lord in regard to you that you are doing, and will do, what we command.

2 THESSALONIANS 3:5
5 And may the Lord guide your hearts into the love of God and into the patience of Christ.

2 THESSALONIANS 3:6
6 But, by the authority of the Lord, we command you, brethren, to stand aloof from every brother whose life is disorderly and not in accordance with
the teaching which all received from us.

2 THESSALONIANS 3:7
7 For you yourselves know that it is your duty to follow our example. There was no disorder in our lives among you,

2 THESSALONIANS 3:8
8 nor did we eat any one's bread without paying for it, but we labored and toiled, working hard night and day in order not to be a burden to any of
you.

2 THESSALONIANS 3:9
9 This was not because we had not a claim upon you, but it arose from a desire to set you an example - for you to imitate us.

2 THESSALONIANS 3:10
10 For even when we were with you, we laid down this rule for you: "If a man does not choose to work, neither shall he eat."

2 THESSALONIANS 3:11
11 For we hear that there are some of you who live disorderly lives and are mere idle busybodies.

2 THESSALONIANS 3:12
12 To persons of that sort our injunction - and our command by the authority of the Lord Jesus Christ - is that they are to work quietly and eat their
own honestly-earned bread.

2 THESSALONIANS 3:13
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2 THESSALONIANS 3:14
own honestly-earned bread.

2 THESSALONIANS 3:13
13 But you, brethren, must not grow weary in the path of duty;

2 THESSALONIANS 3:14
14 and if any one refuses to obey these our written instructions, mark that man and hold no communication with him - so that he may be made to
feel ashamed.

2 THESSALONIANS 3:15
15 And yet do not regard him as an enemy, but caution him as a brother.

2 THESSALONIANS 3:16
16 And may the Lord of peace Himself continually grant you peace in every sense. The Lord be with you all.

2 THESSALONIANS 3:17
17 I Paul add the greeting with my own hand, which is the credential in every letter of mine.

2 THESSALONIANS 3:18
18 This is my handwriting. May the grace of our Lord Jesus Christ be with you all.


Weymouth 1 TIMOTHY
Paul's First Letter
To
Timothy

There has never been any real doubt among Christian people as to the authorship of the three "pastoral" Letters. But definite objections to their genuineness have been
made in recent times upon the ground of such internal evidence as their style, the indications they present of advanced organization, their historic standpoint and their
references to developed heresy.

Says one scholar, "While there is probably nothing in them to which the Apostle would have objected, they must be regarded on account of their style as the product of
one who had been taught by Paul and now desired to convey certain teachings under cover of his name. The date need not be later than 80 A.D."

Yet a thorough examination of the matter does not support such objections. It is certain that the three Letters stand or fall together, and there is no sufficient reason for
dismissing the ancient conclusion that they are all the genuine work of Paul, and belong to the last years of his life, 66-67 A.D.

This first Letter was probably written from Macedonia.

CHAPTER 1

1 TIMOTHY 1:1
1 Paul, an Apostle of Christ Jesus by the will of God our Savior and Christ Jesus our hope:

1 TIMOTHY 1:2
2 To Timothy, my own true son in the faith. May grace, mercy and peace be granted to you from God the Father and Christ Jesus our Lord.

1 TIMOTHY 1:3
3 When I was on my journey to Macedonia I begged you to remain on in Ephesus that you might remonstrate with certain persons because of their
erroneous teaching

1 TIMOTHY 1:4
4 and the attention they bestow on mere fables and endless pedigrees, such as lead to controversy rather than to a true stewardship for God, which
only exists where there is faith. And I make the same request now.

1 TIMOTHY 1:5
5 But the end sought to be secured by exhortation is the love which springs from a pure heart, a clear conscience and a sincere faith.

1 TIMOTHY 1:6
6 From these some have drifted away, and have wandered into empty words.

1 TIMOTHY 1:7
7 They are ambitious to be teachers of the Law, although they do not understand either their own words or what the things are about which they
make such confident assertions.

1 TIMOTHY 1:8
8 Now we know that the Law is good, if a man uses it in the way it should be used,

1 TIMOTHY 1:9
9 and remembers that a law is not enacted to control a righteous man, but for the lawless and rebellious, the irreligious and sinful, the godless and
profane - for those who strike their fathers or their mothers, for murderers,

1 TIMOTHY 1:10
10 fornicators,
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1 TIMOTHY 1:11
11 and is not in accordance with the Good News of the blessed God with which I have been entrusted.
profane - for those who strike their fathers or their mothers, for murderers,

1 TIMOTHY 1:10
10 fornicators, sodomites, slave-dealers, liars and false witnesses; and for whatever else is opposed to wholesome teaching

1 TIMOTHY 1:11
11 and is not in accordance with the Good News of the blessed God with which I have been entrusted.

1 TIMOTHY 1:12
12 I am thankful to Him who made me strong - even Christ Jesus our Lord - because He has judged me to be faithful and has put me into His service,

1 TIMOTHY 1:13
13 though I was previously a blasphemer and a persecutor and had been insolent in outrage. Yet mercy was shown me, because I had acted
ignorantly, not having as yet believed;

1 TIMOTHY 1:14
14 and the grace of our Lord came to me in overflowing fulness, conferring faith on me and the love which is in Christ Jesus.

1 TIMOTHY 1:15
15 Faithful is the saying, and deserving of universal acceptance, that Christ Jesus came into the world to save sinners; among whom I stand foremost.

1 TIMOTHY 1:16
16 But mercy was shown me in order that in me as the foremost of sinners Christ Jesus might display the fulness of His long-suffering patience as an
example to encourage those who would afterwards be resting their faith on Him with a view to the Life of the Ages.

1 TIMOTHY 1:17
17 Now to the immortal and invisible King of the Ages, who alone is God, be honor and glory to the Ages of the Ages! Amen.

1 TIMOTHY 1:18
18 This is the charge which I entrust to you, my son Timothy, in accordance with the inspired instructions concerning you which were given me long
ago, that being equipped with them as your armour you may be continually fighting the good fight,

1 TIMOTHY 1:19
19 holding fast to faith and a clear conscience, which some have cast aside and have made shipwreck of their faith.

1 TIMOTHY 1:20
20 Among these are Hymenaeus and Alexander, whom I have delivered to Satan so that they may be taught not to blaspheme.

CHAPTER 2

1 TIMOTHY 2:1
1 I exhort then, first of all, that supplications, prayers, intercessions and thanksgivings be offered on behalf of all men;

1 TIMOTHY 2:2
2 including kings and all who are in high station, in order that we may live peaceful and tranquil lives with all godliness and gravity.

1 TIMOTHY 2:3
3 This is right, and is pleasing in the sight of God our Savior,

1 TIMOTHY 2:4
4 who is willing for all mankind to be saved and come to a full knowledge of the truth.

1 TIMOTHY 2:5
5 For there is but one God and but one Mediator between God and men - Christ Jesus, Himself man;

1 TIMOTHY 2:6
6 who gave Himself as the redemption price for all - a fact testified to at its own appointed time,

1 TIMOTHY 2:7
7 and of which I have been appointed a herald and an Apostle (I am speaking the truth: it is not a fiction), a teacher of the Gentiles in faith and truth.

1 TIMOTHY 2:8
8 So then I would have the men everywhere pray, lifting to God holy hands which are unstained with anger or strife;

1 TIMOTHY 2:9
9 and I would have the women dress becomingly, with modesty and self-control, not with plaited hair or gold or pearls or costly clothes,

1 TIMOTHY 2:10
10 but - as befits women making a claim to godliness - with the ornament of good works.

1 TIMOTHY 2:11
11 A woman should quietly learn from others with entire submissiveness.

1 TIMOTHY 2:12
12 I do not(c)
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1 TIMOTHY 2:13
13 For Adam was formed first, and then Eve;
11 A woman should quietly learn from others with entire submissiveness.

1 TIMOTHY 2:12
12 I do not permit a woman to teach, nor have authority over a man, but she must remain silent.

1 TIMOTHY 2:13
13 For Adam was formed first, and then Eve;

1 TIMOTHY 2:14
14 and Adam was not deceived, but his wife was thoroughly deceived, and so became involved in transgression.

1 TIMOTHY 2:15
15 Yet a woman will be brought safely through childbirth if she and her husband continue to live in faith and love and growing holiness, with
habitual self-restraint.

CHAPTER 3

1 TIMOTHY 3:1
1 Faithful is the saying, "If any one is eager to have the oversight of a Church, he desires a noble work."

1 TIMOTHY 3:2
2 A minister then must be a man of irreproachable character, true to his one wife, temperate, sober-minded, well-behaved, hospitable to strangers,
and with a gift for teaching;

1 TIMOTHY 3:3
3 not a hard drinker nor given to blows; not selfish or quarrelsome or covetous;

1 TIMOTHY 3:4
4 but ruling his own household wisely and well, with children kept under control with true dignity.

1 TIMOTHY 3:5
5 (If a man does not know how to rule his own household, how shall he have the Church of God given into his care?)

1 TIMOTHY 3:6
6 He ought not to be a new convert, for fear he should be blinded with pride and come under the same condemnation as the Devil.

1 TIMOTHY 3:7
7 It is needful also that he bear a good character with people outside the Church, lest he fall into reproach or a snare of the Devil.

1 TIMOTHY 3:8
8 Deacons, in the same way, must be men of serious demeanour, not double-tongued, nor addicted to much wine, nor greedy of base gain,

1 TIMOTHY 3:9
9 but holding the secret truths of the faith with a clear conscience.

1 TIMOTHY 3:10
10 And they must also be well-tried men, and when found to be of unblemished character then let them serve as deacons.

1 TIMOTHY 3:11
11 Deaconesses, in the same way, must be sober-minded women, not slanderers, but in every way temperate and trustworthy.

1 TIMOTHY 3:12
12 A deacon must be true to his one wife, and rule his children and his own household wisely and well.

1 TIMOTHY 3:13
13 For those who have filled the deacon's office wisely and well, are already gaining for themselves an honorable standing, and are acquiring great
freedom of speech in proclaiming the faith which rests on Christ Jesus.

1 TIMOTHY 3:14
14 All this I write to you, though I am hoping before long to come to see you.

1 TIMOTHY 3:15
15 But, for fear I may be hindered, I now write, so that you may have rules to guide you in dealing with God's household. For this is what the Church
of the ever-living God is, and it is the pillar and foundation-stone of the truth.

1 TIMOTHY 3:16
16 And, beyond controversy, great is the mystery of our religion - that Christ appeared in human form, and His claims justified by the Spirit, was
seen by angels and proclaimed among Gentile nations, was believed on in the world, and received up again into glory.

CHAPTER 4

1 TIMOTHY 4:1
1 Now the Spirit expressly declares that in later times some will fall away from the faith, giving heed to deceiving spirits and the teachings of demons;
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1 TIMOTHY 4:2
2 through the hypocrisy of men who teach falsely and have their own consciences seared as with a hot iron;
CHAPTER 4

1 TIMOTHY 4:1
1 Now the Spirit expressly declares that in later times some will fall away from the faith, giving heed to deceiving spirits and the teachings of demons;

1 TIMOTHY 4:2
2 through the hypocrisy of men who teach falsely and have their own consciences seared as with a hot iron;

1 TIMOTHY 4:3
3 forbidding people to marry, and insisting on abstinence from foods which God has created to be partaken of, with thankfulness, by those who
believe and have a clear knowledge of the truth.

1 TIMOTHY 4:4
4 For everything that God has created is good, and nothing is to be cast aside, if only it is received with thanksgiving.

1 TIMOTHY 4:5
5 For it is made holy by the word of God and by prayer.

1 TIMOTHY 4:6
6 If you warn the brethren of these dangers you will be a good and faithful servant of Christ Jesus, inwardly feeding on the lessons of the faith and of
the sound teaching of which you have been, and are, so close a follower.

1 TIMOTHY 4:7
7 But worldly stories, fit only for credulous old women, have nothing to do with.

1 TIMOTHY 4:8
8 Train yourself in godliness. Exercise for the body is not useless, but godliness is useful in every respect, possessing, as it does, the promise of Life
now and of the Life which is soon coming.

1 TIMOTHY 4:9
9 Faithful is this saying and deserving of universal acceptance:

1 TIMOTHY 4:10
10 and here is the motive of our toiling and wrestling, because we have our hopes fixed on the ever-living God, who is the Savior of all mankind, and
especially of believers.

1 TIMOTHY 4:11
11 Command this and teach this.

1 TIMOTHY 4:12
12 Let no one think slightingly of you because you are a young man; but in speech, conduct, love, faith and purity, be an example for your fellow
Christians to imitate.

1 TIMOTHY 4:13
13 Till I come, bestow your attention on reading, exhortation and teaching.

1 TIMOTHY 4:14
14 Do not be careless about the gifts with which you are endowed, which were conferred on you through a divine revelation when the hands of the
elders were placed upon you.

1 TIMOTHY 4:15
15 Habitually practise these duties, and be absorbed in them; so that your growing proficiency in them may be evident to all.

1 TIMOTHY 4:16
16 Be on your guard as to yourself and your teaching. Persevere in these things; for by doing this you will make certain your own salvation and that
of your hearers.

CHAPTER 5

1 TIMOTHY 5:1
1 Never administer a sharp reprimand to a man older than yourself; but entreat him as if he were your father, and the younger men as brothers;

1 TIMOTHY 5:2
2 the elder women too as mothers, and the younger women as sisters, with perfect modesty.

1 TIMOTHY 5:3
3 Honor widows who are really in need.

1 TIMOTHY 5:4
4 But if a widow has children or grandchildren, let these learn first to show piety towards their own homes and to prove their gratitude to their
parents; for this is well pleasing in the sight of God.

1 TIMOTHY 5:5
5 A widow who is really in need, friendless and desolate, has her hopes fixed on God, and continues at her supplications and prayers, night and day;
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1 TIMOTHY 5:6
6 but a pleasure-loving widow is dead even while still alive.
1 TIMOTHY 5:5
5 A widow who is really in need, friendless and desolate, has her hopes fixed on God, and continues at her supplications and prayers, night and day;

1 TIMOTHY 5:6
6 but a pleasure-loving widow is dead even while still alive.

1 TIMOTHY 5:7
7 Press these facts upon them, so that they may live lives free from reproach.

1 TIMOTHY 5:8
8 But if a man makes no provision for those dependent on him, and especially for his own family, he has disowned the faith and is behaving worse
than an unbeliever.

1 TIMOTHY 5:9
9 No widow is to be put on the roll who is under sixty years of age.

1 TIMOTHY 5:10
10 She must have been true to her one husband, and well reported of for good deeds, as having brought up children, received strangers hospitably,
washed the feet of God's people, given relief to the distressed, and devoted herself to good works of every kind.

1 TIMOTHY 5:11
11 But the younger widows you must not enrol; for as soon as they begin to chafe against the yoke of Christ, they want to marry,

1 TIMOTHY 5:12
12 and they incur disapproval for having broken their original vow.

1 TIMOTHY 5:13
13 And at the same time they also learn to be idle as they go round from house to house; and they are not only idle, but are gossips also and
busybodies, speaking of things that ought not to be spoken of.

1 TIMOTHY 5:14
14 I would therefore have the younger women marry, bear children, rule in domestic matters, and furnish the Adversary with no excuse for slander.

1 TIMOTHY 5:15
15 For already some of them have gone astray, following Satan.

1 TIMOTHY 5:16
16 If a believing woman has widows dependent on her, she should relieve their wants, and save the Church from being burdened - so that the Church
may relieve the widows who are really in need.

1 TIMOTHY 5:17
17 Let the Elders who perform their duties wisely and well be held worthy of double honor, especially those who labor in preaching and teaching.

1 TIMOTHY 5:18
18 For the Scripture says, "You are not to muzzle the ox while it is treading out the grain;" and the workman deserves his pay.

1 TIMOTHY 5:19
19 Never entertain an accusation against an Elder except on the evidence of two of three witnesses.

1 TIMOTHY 5:20
20 Those who persist in sin reprove in the presence of all, so that it may also be a warning to the rest.

1 TIMOTHY 5:21
21 I solemnly call upon you, in the presence of God and of Christ Jesus and of the elect angels, to carry out these instructions of mine without
prejudice, and to do nothing from partiality.

1 TIMOTHY 5:22
22 Do not ordain any one hastily; and do not be a partaker in the sins of others; keep yourself pure.

1 TIMOTHY 5:23
23 (No longer be a water-drinker; but take a little wine for the sake of your digestion and your frequent ailments.)

1 TIMOTHY 5:24
24 The sins of some men are evident to the world, leading the way to your estimate of their characters, but the sins of others lag behind.

1 TIMOTHY 5:25
25 So also the right actions of some are evident to the world, and those that are not cannot remain for ever out of sight.

CHAPTER 6

1 TIMOTHY 6:1
1 Let all who are under the yoke of slavery hold their own masters to be deserving of honor, so that the name of God and the Christian teaching may
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1 TIMOTHY 6:2
CHAPTER 6

1 TIMOTHY 6:1
1 Let all who are under the yoke of slavery hold their own masters to be deserving of honor, so that the name of God and the Christian teaching may
not be spoken against.

1 TIMOTHY 6:2
2 And those who have believing masters should not be wanting in respect towards them because they are their brethren, but should serve them all
the more willingly because those who profit by the faithful service rendered are believers and are friends.

1 TIMOTHY 6:3
3 So teach and exhort. If any one is a teacher of any other kind of doctrine, and refuses assent to wholesome instructions - those of our Lord Jesus
Christ - and the teaching that harmonizes with true godliness,

1 TIMOTHY 6:4
4 he is puffed up with pride and has no true knowledge, but is crazy over discussions and controversies about words which give rise to envy,
quarrelling, revilings, ill-natured suspicions,

1 TIMOTHY 6:5
5 and persistent wranglings on the part of people whose intellects are disordered and they themselves blinded to all knowledge of the truth; who
imagine that godliness means gain.

1 TIMOTHY 6:6
6 And godliness is gain, when associated with contentment;

1 TIMOTHY 6:7
7 for we brought nothing into the world, nor can we carry anything out of it;

1 TIMOTHY 6:8
8 and if we have food and clothing, with these we will be satisfied.

1 TIMOTHY 6:9
9 But people who are determined to be rich fall into temptation and a snare, and into many unwise and pernicious ways which sink mankind in
destruction and ruin.

1 TIMOTHY 6:10
10 For from love of money all sorts of evils arise; and some have so hankered after money as to be led astray from the faith and be pierced through
with countless sorrows.

1 TIMOTHY 6:11
11 But you, O man of God, must flee from these things; and strive for uprightness, godliness, good faith, love, fortitude, and a forgiving temper.

1 TIMOTHY 6:12
12 Exert all your strength in the honorable struggle for the faith; lay hold of the Life of the Ages, to which you were called, when you made your
noble profession of faith before many witnesses.

1 TIMOTHY 6:13
13 I charge you - as in the presence of God who gives life to all creatures, and of Christ Jesus who at the bar of Pontius Pilate made a noble profession
of faith -

1 TIMOTHY 6:14
14 that you keep God's commandments stainlessly and without reproach till the Appearing of our Lord Jesus Christ.

1 TIMOTHY 6:15
15 For, as its appointed time, this will be brought about by the blessed and only Sovereign, the King of kings and Lord of lords,

1 TIMOTHY 6:16
16 who alone possesses immortality, dwelling in unapproachable light, and whom no man has seen or can see. To Him be eternal honor and power!
Amen.

1 TIMOTHY 6:17
17 Impress on those who are rich in the present age that they must not be haughty nor set their hopes on riches - that unstable foundation - but on
God who provides us richly with all things for our enjoyment.

1 TIMOTHY 6:18
18 They must be beneficent, rich in noble deeds, open-handed and liberal;

1 TIMOTHY 6:19
19 storing up for themselves that which shall be a solid foundation for the future, that they may lay hold of the Life which is life indeed.

1 TIMOTHY 6:20
20 O Timothy, guard the truths entrusted to you, shunning irreligious and frivolous talk, and controversy with what is falsely called 'knowledge';

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21 of which some have spoken boastfully in connexion with the true faith, and have erred. Grace be with you all.
1 TIMOTHY 6:20
20 O Timothy, guard the truths entrusted to you, shunning irreligious and frivolous talk, and controversy with what is falsely called 'knowledge';

1 TIMOTHY 6:21
21 of which some have spoken boastfully in connexion with the true faith, and have erred. Grace be with you all.


Weymouth 2 TIMOTHY
Paul's Second Letter
To
Timothy

The marks of genuineness in this Letter are very pronounced. For instance, the thanksgiving, the long list of proper names - twenty-three in number - the personal
details and the manifest tone of sincerity and earnestness. Hence it is accepted as Paul's even by some who reject the former Letter and that addressed to Titus. But it is
inseparable from the others, and was probably written from Rome during the Apostle's second imprisonment. It is his last Letter known to us, and its apparent date is
67 A.D.

CHAPTER 1

2 TIMOTHY 1:1
1 Paul, an Apostle of Christ Jesus, by the will of God, for proclaiming the promise of the Life which is in Christ Jesus:

2 TIMOTHY 1:2
2 To Timothy my dearly-loved child. May grace, mercy and peace be granted to you from God the Father and Christ Jesus our Lord.

2 TIMOTHY 1:3
3 I thank God, whom I serve with a pure conscience - as my forefathers did - that night and day I unceasingly remember you in my prayers,

2 TIMOTHY 1:4
4 being always mindful of your tears, and longing to see you that I may be filled with joy.

2 TIMOTHY 1:5
5 For I recall the sincere faith which is in your heart - a faith which dwelt first in your grandmother Lois and then in your mother Eunice, and, I am
fully convinced, now dwells in you also.

2 TIMOTHY 1:6
6 For this reason let me remind you to rekindle God's gift which is yours through the laying on of my hands.

2 TIMOTHY 1:7
7 For the Spirit which God has given us is not a spirit of cowardice, but one of power and of love and of sound judgment.

2 TIMOTHY 1:8
8 Do not be ashamed then to bear witness for our Lord and for me His prisoner; but rather share suffering with me in the service of the Good News,
strengthened by the power of God.

2 TIMOTHY 1:9
9 For He saved us and called us with a holy call, not in accordance with our desserts, but in accordance with His own purpose and the free grace
which He bestowed on us in Christ Jesus before the commencement of the Ages,

2 TIMOTHY 1:10
10 but which has now been plainly revealed through the Appearing of our Savior, Christ Jesus. He has put an end to death and has brought Life and
Immortality to light through the Good News,

2 TIMOTHY 1:11
11 of which I have been appointed a preacher, Apostle and teacher, to the Gentiles.

2 TIMOTHY 1:12
12 That indeed is the reason why I suffer as I do. But I am not ashamed, for I know in whom my trust reposes, and I am confident that He has it in
His power to keep what I have entrusted to Him safe until that day.

2 TIMOTHY 1:13
13 Provide yourself with an outline of the sound teaching which you have heard from my lips, and be true to the faith and love which are in Christ
Jesus.

2 TIMOTHY 1:14
14 That precious treasure which is in your charge, guard through the Holy Spirit who has His home in our hearts.

2 TIMOTHY 1:15
15 Of this you are aware, that all the Christians in Roman Asia have deserted me: and among them Phygelus and Hermogenes.

2 TIMOTHY 1:16
16 May the Lord show mercy to the household of Onesiphorus; for many a time he cheered me and he was not ashamed of my chain.

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2 TIMOTHY 1:17
17 Nay, when he was here in Rome, he took great pains to inquire where I was living, and at last he found me.
2 TIMOTHY 1:16
16 May the Lord show mercy to the household of Onesiphorus; for many a time he cheered me and he was not ashamed of my chain.

2 TIMOTHY 1:17
17 Nay, when he was here in Rome, he took great pains to inquire where I was living, and at last he found me.

2 TIMOTHY 1:18
18 (The Lord grant that he may obtain mercy at His hands on that day!) And you yourself well know all the services which he rendered me in
Ephesus.

CHAPTER 2

2 TIMOTHY 2:1
1 You then, my child, must be strong in the grace that is in Christ Jesus.

2 TIMOTHY 2:2
2 All that you have been taught by me in the hearing of many witnesses, you must hand on to trusty men who shall themselves, in turn, be
competent to instruct others also.

2 TIMOTHY 2:3
3 As a good soldier of Christ Jesus accept your share of suffering.

2 TIMOTHY 2:4
4 Every one who serves as a soldier keeps himself from becoming entangled in the world's business - so that he may satisfy the officer who enlisted
him.

2 TIMOTHY 2:5
5 And if any one takes part in an athletic contest, he gets no prize unless he obeys the rules.

2 TIMOTHY 2:6
6 The harvestman who labors in the field must be the first to get a share of the crop.

2 TIMOTHY 2:7
7 Mark well what I am saying: the Lord will give you discernment in everything.

2 TIMOTHY 2:8
8 Never forget that Jesus Christ has risen from among the dead and is a descendant of David, as is declared in the Good News which I preach.

2 TIMOTHY 2:9
9 For preaching the Good News I suffer, and am even put in chains, as if I were a criminal: yet the word of God is not imprisoned.

2 TIMOTHY 2:10
10 For this reason I endure all things for the sake of God's own people; so that they also may obtain salvation - even the salvation which is in Christ
Jesus - and with it eternal glory.

2 TIMOTHY 2:11
11 Faithful is the saying: "If we died with Him, we shall also live with Him;

2 TIMOTHY 2:12
12 "If we patiently endure pain, we shall also share His Kingship; "If we disown Him, He will also disown us;

2 TIMOTHY 2:13
13 "And even if our faith fails, He remains true - He cannot prove false to Himself."

2 TIMOTHY 2:14
14 Bring all this to men's remembrances, solemnly charging them in the presence of God not to waste time in wrangling about mere words, a course
which is altogether unprofitable and tends only to the ruin of the hearers.

2 TIMOTHY 2:15
15 Earnestly seek to commend yourself to God as a servant who, because of his straightforward dealing with the word of truth, has no reason to feel
any shame.

2 TIMOTHY 2:16
16 But from irreligious and frivolous talk hold aloof, for those who indulge in it will proceed from bad to worse in impiety,

2 TIMOTHY 2:17
17 and their teaching will spread like a running sore. Hymenaeus and Philetus are men of that stamp.

2 TIMOTHY 2:18
18 In the matter of the truth they have gone astray, saying that the Resurrection is already past, and so they are overthrowing the faith of some.

2 TIMOTHY 2:19
19 Yet God's solid foundation stands unmoved, bearing this inscription, "The Lord knows those who really belong to Him." And this also, "Let every
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2 TIMOTHY 2:20
2 TIMOTHY 2:19
19 Yet God's solid foundation stands unmoved, bearing this inscription, "The Lord knows those who really belong to Him." And this also, "Let every
one who names the Name of the Lord renounce all wickedness."

2 TIMOTHY 2:20
20 Now in a great house there are not only articles of gold and silver, but also others of wood and of earthenware; and some are for specially
honorable, and others for common use.

2 TIMOTHY 2:21
21 If therefore a man keeps himself clear of these latter, he himself will be for specially honorable use, consecrated, fit for the Master's service, and
fully equipped for every good work.

2 TIMOTHY 2:22
22 Keep a strong curb, however, on your youthful cravings; and strive for integrity, good faith, love, peace, in company with all who pray to the
Lord with pure hearts.

2 TIMOTHY 2:23
23 But avoid foolish discussions with ignorant men, knowing - as you do - that these lead to quarrels;

2 TIMOTHY 2:24
24 and a bondservant of the Lord must not quarrel, but must be inoffensive towards all men, a skilful teacher, and patient under wrongs.

2 TIMOTHY 2:25
25 He must speak in a gentle tone when correcting the errors of opponents, in the hope that God will at last give them repentance, for them to come
to a full knowledge of the truth

2 TIMOTHY 2:26
26 and recover sober-mindedness and freedom from the Devil's snare, though they are now entrapped by him to do his will.

CHAPTER 3

2 TIMOTHY 3:1
1 But of this be assured: in the last days grievous times will set in.

2 TIMOTHY 3:2
2 For men will be lovers of self, lovers of money, boastful, haughty, profane. They will be disobedient to parents, thankless, irreligious,

2 TIMOTHY 3:3
3 destitute of natural affection, unforgiving, slanderers. They will have no self-control, but will be brutal, opposed to goodness,

2 TIMOTHY 3:4
4 treacherous, headstrong, self-important. They will love pleasure instead of loving God,

2 TIMOTHY 3:5
5 and will keep up a make-believe of piety and yet live in defiance of its power. Turn away from people of this sort.

2 TIMOTHY 3:6
6 Among them are included the men who make their way into private houses and carry off weak women as their prisoners - women who, weighed
down by the burden of their sins, are led by ever-changing caprice,

2 TIMOTHY 3:7
7 and are always learning something new, and yet are never able to arrive at real knowledge of the truth.

2 TIMOTHY 3:8
8 And just as Jannes and Jambres withstood Moses, so also these false teachers withstand the truth - being, as they are, men of debased intellects, and
of no real worth so far as faith is concerned.

2 TIMOTHY 3:9
9 But they will have no further success; for their folly will be as clearly manifest to all men, as that of the opponents of Moses came to be.

2 TIMOTHY 3:10
10 But you have intimately known my teaching, life, aims, faith, patience, love, resignation,

2 TIMOTHY 3:11
11 and the persecutions and sufferings which I have endured; the things which happened to me in Antioch, Iconium and Lystra. You know the
persecutions I endured, and how the Lord delivered me out of them all.

2 TIMOTHY 3:12
12 And indeed every one who is determined to live a godly life as a follower of Christ Jesus will be persecuted.

2 TIMOTHY 3:13
13 But bad men and impostors will go on from bad to worse, misleading and being misled.
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2 TIMOTHY 3:14
14 But you must cling to the things which you have learnt and have been taught to believe, knowing who your teachers were,
2 TIMOTHY 3:13
13 But bad men and impostors will go on from bad to worse, misleading and being misled.

2 TIMOTHY 3:14
14 But you must cling to the things which you have learnt and have been taught to believe, knowing who your teachers were,

2 TIMOTHY 3:15
15 and that from infancy you have known the sacred writings which are able to make you wise to obtain salvation through faith in Christ Jesus.

2 TIMOTHY 3:16
16 Every Scripture is inspired by God and is useful for teaching, for convincing, for correction of error, and for instruction in right doing;

2 TIMOTHY 3:17
17 so that the man of God may himself be complete and may be perfectly equipped for every good work.

CHAPTER 4

2 TIMOTHY 4:1
1 I solemnly implore you, in the presence of God and of Christ Jesus who is about to judge the living and the dead, and by His Appearing and His
Kingship:

2 TIMOTHY 4:2
2 proclaim God's message, be zealous in season and out of season; convince, rebuke, encourage, with the utmost patience as a teacher.

2 TIMOTHY 4:3
3 For a time is coming when they will not tolerate wholesome instruction, but, wanting to have their ears tickled, they will find a multitude of
teachers to satisfy their own fancies;

2 TIMOTHY 4:4
4 and will turn away from listening to the truth and will turn aside to fables.

2 TIMOTHY 4:5
5 But as for you, you must exercise habitual self-control, and not live a self-indulgent life, but do the duty of an evangelist and fully discharge the
obligations of your office.

2 TIMOTHY 4:6
6 I for my part am like a drink-offering which is already being poured out; and the time for my departure is now close at hand.

2 TIMOTHY 4:7
7 I have gone through the glorious contest; I have run the race; I have guarded the faith.

2 TIMOTHY 4:8
8 From this time onward there is reserved for me the crown of righteousness which the Lord, the righteous Judge, will award to me on that day, and
not only to me, but also to all who love the thought of His Appearing.

2 TIMOTHY 4:9
9 Make an effort to come to me speedily.

2 TIMOTHY 4:10
10 For Demas has deserted me - loving, as he does, the present age - and has gone to Thessalonica; Crescens has gone to Galatia, and Titus to
Dalmatia.

2 TIMOTHY 4:11
11 Luke is the only friend I now have with me. Call for Mark on your way and bring him with you, for he is a great help to me in my ministry.

2 TIMOTHY 4:12
12 Tychicus I have sent to Ephesus.

2 TIMOTHY 4:13
13 When you come, bring with you the cloak which I left behind at Troas at the house of Carpus, and the books, but especially the parchments.

2 TIMOTHY 4:14
14 Alexander the metal-worker showed bitter hostility towards me: the Lord will requite him according to his doings.

2 TIMOTHY 4:15
15 You also should beware of him; for he has violently opposed our preaching.

2 TIMOTHY 4:16
16 At my first defense I had no one at my side, but all deserted me. May it not be laid to their charge.

2 TIMOTHY 4:17
17 The Lord, however, stood by me and filled me with inward strength, that through me the Message might be fully proclaimed and that all the
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2 TIMOTHY 4:18
2 TIMOTHY 4:17
17 The Lord, however, stood by me and filled me with inward strength, that through me the Message might be fully proclaimed and that all the
Gentiles might hear it; and I was rescued from the lion's jaws.

2 TIMOTHY 4:18
18 The Lord will deliver me from every cruel attack and will keep me safe in preparation for His heavenly Kingdom. To Him be the glory until the
Ages of the Ages! Amen.

2 TIMOTHY 4:19
19 Greet Prisca and Aquila, and the household of Onesiphorus.

2 TIMOTHY 4:20
20 Erastus stayed in Corinth; Trophimus I left behind me at Miletus, ill.

2 TIMOTHY 4:21
21 Make an effort to come before winter. Eubulus greets you, and so do Pudens, Linus, Claudia, and all the brethren.

2 TIMOTHY 4:22
22 The Lord be with your spirit. Grace be with you all.


Weymouth TITUS
Paul's Letter
To
Titus

This Letter was probably written from Ephesus in 67 A.D. Titus, who was a Greek by birth, is mentioned in eleven other places in the Pauline Letters and always with
marked approval (2 Corinthians 2:13; 7:6,13,14; 8:6,16,23; 12:18; Galatians 2:1,3; 2 Timothy 4:10). He was often a trusted messenger to the Churches, his last errand
being to Dalmatia. Tradition confirms the inference commonly drawn from this Letter that he was long the Bishop of the Church in Crete, and regards Candia as having
been his birthplace.

CHAPTER 1

TITUS 1:1
1 Paul, a bondservant of God and an Apostle of Jesus Christ for building up the faith of God's own people and spreading a full knowledge of the
truths of religion,

TITUS 1:2
2 in hope of the Life of the Ages which God, who is never false to His word, promised before the commencement of the Ages.

TITUS 1:3
3 And at the appointed time He clearly made known His Message in the preaching with which I was entrusted by the command of God our Savior:

TITUS 1:4
4 To Titus my own true child in our common faith. May grace and peace be granted to you from God the Father and Christ Jesus our Savior.

TITUS 1:5
5 I have left you behind in Crete in order that you may set right the things which still require attention, and appoint Elders in every town, as I
directed you to do;

TITUS 1:6
6 wherever there is a man of blameless life, true to his one wife, having children who are themselves believers and are free from every reproach of
profligacy or of stubborn self-will.

TITUS 1:7
7 For, as God's steward, a minister must be of blameless life, not over-fond of having his own way, not a man of a passionate temper nor a hard
drinker, not given to blows nor greedy of gain,

TITUS 1:8
8 but hospitable to strangers, a lover of goodness, sober-minded, upright, saintly, self-controlled;

TITUS 1:9
9 holding fast to the faithful Message which he has received, so that he may be well qualified both to encourage others with sound teaching and to
reply successfully to opponents.

TITUS 1:10
10 For there are many that spurn authority - idle, talkative and deceitful persons, who, for the most part, are adherents of the Circumcision.

TITUS 1:11
11 You must stop the mouths of such men, for they overthrow the faith of whole families, teaching what they ought not, just for the sake of making
money.

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TITUS 1:12
12 One of their own number - a Prophet who is a countryman of theirs - has said, "Cretans are always liars, dangerous animals, idle gluttons."
TITUS 1:11
11 You must stop the mouths of such men, for they overthrow the faith of whole families, teaching what they ought not, just for the sake of making
money.

TITUS 1:12
12 One of their own number - a Prophet who is a countryman of theirs - has said, "Cretans are always liars, dangerous animals, idle gluttons."

TITUS 1:13
13 This testimony is true. Therefore sternly denounce them, that they may be robust in their faith,

TITUS 1:14
14 and not give attention to Jewish legends and the maxims of men who turn their backs on the truth.

TITUS 1:15
15 To the pure everything is pure; but to the polluted and unbelieving nothing is pure, but on the contrary their very minds and consciences are
polluted.

TITUS 1:16
16 They profess to know God; but in their actions they disown Him, and are detestable and disobedient men, and for any good work are utterly
useless.

CHAPTER 2

TITUS 2:1
1 But as for you, you must speak in a manner that befits wholesome teaching.

TITUS 2:2
2 Exhort aged men to be temperate, grave, sober-minded, robust in their faith, their love and their patience.

TITUS 2:3
3 In the same way exhort aged women to let their conduct be such as becomes consecrated persons. They must not be slanderers nor enslaved to
wine-drinking. They must be teachers of what is right.

TITUS 2:4
4 They should school the young women to be affectionate to their husbands and to their children, to be sober-minded, pure in their lives,

TITUS 2:5
5 industrious in their homes, kind, submissive to their husbands, so that the Christian teaching may not be exposed to reproach.

TITUS 2:6
6 In the same way exhort the younger men to be discreet,

TITUS 2:7
7 and above all make your own life a pattern of right conduct, having in your teaching no taint of insincerity, but a serious tone,

TITUS 2:8
8 and healthy language which no one can censure, so that our opponents may feel ashamed at having nothing evil to say against us.

TITUS 2:9
9 Exhort slaves to be always obedient to their owners, and to give them satisfaction in everything, not contradicting and not pilfering,

TITUS 2:10
10 but manifesting perfect fidelity and kind feeling, in order to bring honor to the teaching of our Savior, God, in all things.

TITUS 2:11
11 For the grace of God has displayed itself with healing power to all mankind,

TITUS 2:12
12 training us to renounce ungodliness and all the pleasures of this world, and to live sober, upright, and pious lives at the present time,

TITUS 2:13
13 in expectation of the fulfilment of our blessed hope - the Appearing in glory of our great God and Savior Jesus Christ;

TITUS 2:14
14 who gave Himself for us to purchase our freedom from all iniquity, and purify for Himself a people who should be specially His own, zealous for
doing good works.

TITUS 2:15
15 Thus speak, exhort, reprove, with all impressiveness. Let no one make light of your authority.

CHAPTER 3

TITUS 3:1
1 Remind people that they must submit to the rulers who are in authority over them; that they must obey the magistrates, be prepared for every
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TITUS 3:2
CHAPTER 3

TITUS 3:1
1 Remind people that they must submit to the rulers who are in authority over them; that they must obey the magistrates, be prepared for every
right action,

TITUS 3:2
2 not speak evil of any one, nor be contentious, but yield unselfishly to others and constantly manifest a forgiving spirit towards all men.

TITUS 3:3
3 For there was a time when we also were deficient in understanding, obstinate, deluded, the slaves of various cravings and pleasures, spending our
lives in malice and envy, hateful ourselves and hating one another.

TITUS 3:4
4 But when the goodness of God our Savior, and His love to man, dawned upon us, not in consequence of things which we,

TITUS 3:5
5 as righteous men, had done, but as the result of His own mercy He saved us by means of the bath of regeneration and the renewal of our natures
by the Holy Spirit,

TITUS 3:6
6 which He poured out on us richly through Jesus Christ our Savior;

TITUS 3:7
7 in order that having been declared righteous through His grace we might become heirs to the Life of the Ages in fulfilment of our hopes.

TITUS 3:8
8 This is a faithful saying, and on these various points I would have you insist strenuously, in order that those who have their faith fixed on God may
be careful to set an example of good actions. For these are not only good in themselves, but are also useful to mankind.

TITUS 3:9
9 But hold yourself aloof from foolish controversies and pedigrees and discussions and wrangling about the Law, for they are useless and vain.

TITUS 3:10
10 After a first and second admonition, have nothing further to do with any one who will not be taught;

TITUS 3:11
11 for, as you know, a man of that description has turned aside from the right path and is a sinner self-condemned.

TITUS 3:12
12 After I have sent Artemas or Tychicus to you, lose no time in joining me at Nicopolis; for I have decided to pass the winter there.

TITUS 3:13
13 Help Zenas the lawyer forward on his journey with special care, and Apollos, so that they may have all they require.

TITUS 3:14
14 And let our people too learn to set a good example in following honest occupations for the supply of their necessities, so that they may not live
useless lives.

TITUS 3:15
15 Every one here sends you greeting. Greet the believers who hold us dear. May grace be with you all.


Weymouth PHILEMON
Paul's Letter
To
Philemon

This Letter (63 A.D.) was written as the result of Paul's deep interest in Onesimus, a slave who had fled from Colossae to Rome to get free from Philemon his master
(Colossians 4:9).

"A Phrygian slave was one of the lowest known types to be found in the Roman world, displaying all the worst features of character which the servile condition
developed. Onesimus had proved no exception. He ran away from his master, and, as Paul thought probable (verses 18,19), not without helping himself to a share of
his master's possessions. By the help of what he had stolen, and by the cleverness which afterwards made him so helpful to Paul, he made his way to Rome, naturally
drawn to the great centre, and prompted both by a desire to hide himself and by a youthful yearning to see the utmost the world could show of glory and of vice.

"But whether feeling his loneliness, or wearied with a life of vice, or impoverished and reduced to want, or seized with a fear of detection, he made his way to Paul, or
unbosomed himself to some Asiatic he saw on the street. And as he stepped out of the coarse debauchery and profanity of the crowded resorts of the metropolis into
the room hallowed by the presence of Paul, he saw the foulness of the one life and the beauty of the other, and was persuaded to accept the gospel he had so often
heard in his master's house.

"How long he remained with Paul does not appear, but it was long enough to impress on the Apostle's mind that this slave was no common man. Paul had devoted and
active friends by him, but this slave, trained to watch his master's wants and to execute promptly all that was entrusted to him, became almost indispensable to the
Apostle. But to retain him, he feels, would be to steal him, or at any rate to deprive Philemon of the pleasure of voluntarily sending him to minister to him (verse 14). He
therefore
 Copyright sends him back with
             (c) 2005-2009,      this Letter,
                             Infobase    Mediaso exquisitely
                                                 Corp.       worded that it cannot but have secured the forgiveness and cordial reception of Onesimus" (Marcus Dods,
                                                                                                                                                      Page 377 / 536
D.D., New Testament Introduction).

CHAPTER 1
"How long he remained with Paul does not appear, but it was long enough to impress on the Apostle's mind that this slave was no common man. Paul had devoted and
active friends by him, but this slave, trained to watch his master's wants and to execute promptly all that was entrusted to him, became almost indispensable to the
Apostle. But to retain him, he feels, would be to steal him, or at any rate to deprive Philemon of the pleasure of voluntarily sending him to minister to him (verse 14). He
therefore sends him back with this Letter, so exquisitely worded that it cannot but have secured the forgiveness and cordial reception of Onesimus" (Marcus Dods,
D.D., New Testament Introduction).

CHAPTER 1

PHILEMON 1:1
1 Paul, a prisoner for Christ Jesus, and Timothy our brother: To Philemon our dearly-loved fellow laborer -

PHILEMON 1:2
2 and to our sister Apphia and our comrade Archippus - as well as to the Church in your house.

PHILEMON 1:3
3 May grace be granted to you all, and peace, from God our Father and the Lord Jesus Christ.

PHILEMON 1:4
4 I give continual thanks to my God while making mention of you, my brother, in my prayers,

PHILEMON 1:5
5 because I hear of your love and of the faith which you have towards the Lord Jesus and which you manifest towards all God's people;

PHILEMON 1:6
6 praying as I do, that their participation in your faith may result in others fully recognizing all the right affection that is in us toward Christ.

PHILEMON 1:7
7 For I have found great joy and comfort in your love, because the hearts of God's people have been, and are, refreshed through you, my brother.

PHILEMON 1:8
8 Therefore, though I might with Christ's authority speak very freely and order you to do what is fitting,

PHILEMON 1:9
9 it is for love's sake that - instead of that - although I am none other than Paul the aged, and am now also a prisoner for Christ Jesus,

PHILEMON 1:10
10 I entreat you on behalf of my own child whose father I have become while in my chains - I mean Onesimus.

PHILEMON 1:11
11 Formerly he was useless to you, but now - true to his name - he is of great use to you and to me.

PHILEMON 1:12
12 I am sending him back to you, though in so doing I send part of myself.

PHILEMON 1:13
13 It was my wish to keep him at my side for him to attend to my wants, as your representative, during my imprisonment for the Good News.

PHILEMON 1:14
14 Only I wished to do nothing without your consent, so that his kind action of yours might not be done under pressure, but might be a voluntary
one.

PHILEMON 1:15
15 For perhaps it was for this reason he was parted from you for a time, that you might receive him back wholly and for ever yours;

PHILEMON 1:16
16 no longer as a slave, but as something better than a slave - a brother peculiarly dear to me, and even dearer to you, both as a servant and as a
fellow Christian.

PHILEMON 1:17
17 If therefore you regard me as a comrade, receive him as if he were I myself.

PHILEMON 1:18
18 And if he was ever dishonest or is in your debt, debit me with the amount.

PHILEMON 1:19
19 I Paul write this with my own hand - I will pay you in full. (I say nothing of the fact that you owe me even your own self.)

PHILEMON 1:20
20 Yes, brother, do me this favor for the Lord's sake. Refresh my heart in Christ.

PHILEMON 1:21
21 I write to you in the full confidence that you will meet my wishes, for I know you will do even more than I say.

PHILEMON
 Copyright (c)1:22
               2005-2009, Infobase Media Corp.
22 And at the same time provide accommodation for me; for I hope that through your prayers I shall be permitted to come to you.Page 378 / 536

PHILEMON 1:23
PHILEMON 1:21
21 I write to you in the full confidence that you will meet my wishes, for I know you will do even more than I say.

PHILEMON 1:22
22 And at the same time provide accommodation for me; for I hope that through your prayers I shall be permitted to come to you.

PHILEMON 1:23
23 Greetings to you, my brother, from Epaphras my fellow prisoner for the sake of Christ Jesus;

PHILEMON 1:24
24 and from Mark, Aristarchus, Demas, and Luke, my fellow workers.

PHILEMON 1:25
25 May the grace of our Lord Jesus Christ be with the spirit of every one of you.


Weymouth HEBREWS
The Letter
To The
Hebrews

As regards the date of this Letter, the only sure conclusion appears to be that it was before 70 A.D. The book itself claims to have been written at the end of the Jewish
Age (1:2; 9:26), whilst the earthly temple was still in existence (9:8), and it is inconceivable that such an overwhelming comment upon the writer's whole position as that
afforded by the destruction of Jerusalem would have been overlooked, had it been available. Hence 67-68 A.D. may with probability be alleged as the time of
composition. The only fact clear as to the author is that he was not the Apostle Paul. The early Fathers did not attribute the book to Paul, nor was it until the seventh
century that the tendency to do this, derived from Jerome, swelled into an ecclesiastical practice. From the book itself we see that the author must have been a Jew and
a Hellenist, familiar with Philo as well as with the Old Testament, a friend of Timothy and well-known to many of those whom he addressed, and not an Apostle but
decidedly acquainted with Apostolic thoughts; and that he not only wrote before the destruction of Jerusalem but apparently himself was never in Palestine. The name
of Barnabas, and also that of Priscilla, has been suggested, but in reality all these distinctive marks appear to be found only in Apollos. So that with Luther, and not a
few modern scholars, we must either attribute it to him or give up the quest.

There has never been any question as to the canonicity of this Letter, nor can there be any doubt as to its perennial value to the Church of Christ. Where it was written
cannot be decided. "The brethren from Italy" (13:24) proves nothing. Nor is it possible to decide to whom it was sent. "The Hebrews," to whom it was addressed, may
have been resident in Jerusalem, Alexandria, Ephesus, or Rome. The most remarkable feature of the Letter is manifestly its references to the old Covenant. Here there
is a mingling of reverence and iconoclasm. The unquestionably divine origin of the Jewish dispensation is made use of for laying emphasis upon the infinitely superior
glory of the Christian order. Thus an a fortiori argument pervades the whole - if the shadow was divine, how much more must the substance be! "The language of the
Epistle, both in vocabulary and style, is purer and more vigorous than that of any other book of the New Testament" (Westcott).

CHAPTER 1

HEBREWS 1:1
1 God, who in ancient days spoke to our forefathers in many distinct messages and by various methods through the Prophets,

HEBREWS 1:2
2 has at the end of these days spoken to us through a Son, who is the pre-destined Lord of the universe, and through whom He made the Ages.

HEBREWS 1:3
3 He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing
man's purification from sin He took His seat at the right hand of the Majesty on high,

HEBREWS 1:4
4 having become as far superior to the angels as the Name He possesses by inheritance is more excellent than theirs.

HEBREWS 1:5
5 For to which of the angels did God ever say, "My Son art Thou: I have this day become Thy Father;" and again, "I will be a Father to Him, and He
shall be My Son"?

HEBREWS 1:6
6 But speaking of the time when He once more brings His Firstborn into the world, He says, "And let all God's angels worship Him."

HEBREWS 1:7
7 Moreover of the angels He says, "He changes His angels into winds, and His ministering servants into a flame of fire."

HEBREWS 1:8
8 But of His Son, He says, "Thy throne, O God, is for ever and for ever, and the sceptre of Thy Kingdom is a sceptre of absolute justice.

HEBREWS 1:9
9 Thou hast loved righteousness and hated lawlessness; therefore God, Thy God, has anointed Thee with the oil of gladness beyond Thy companions."

HEBREWS 1:10
10 It is also of His Son that God says, "Thou, O Lord, in the beginning didst lay the foundations of the earth, and the heavens are the work of Thy
hands.

HEBREWS 1:11
11 The heavens will perish, but Thou remainest; and they will all grow old like a garment,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 379 / 536
HEBREWS 1:12
12 and, as though they were a mantle Thou wilt roll them up; yes, like a garment, and they will undergo change. But Thou art the same, and Thy
HEBREWS 1:11
11 The heavens will perish, but Thou remainest; and they will all grow old like a garment,

HEBREWS 1:12
12 and, as though they were a mantle Thou wilt roll them up; yes, like a garment, and they will undergo change. But Thou art the same, and Thy
years will never come to an end."

HEBREWS 1:13
13 To which of the angels has He ever said, "Sit at My right hand till I make Thy foes a footstool for Thy feet"?

HEBREWS 1:14
14 Are not all angels spirits that serve Him - whom He sends out to render service for the benefit of those who, before long, will inherit salvation?

CHAPTER 2

HEBREWS 2:1
1 For this reason we ought to pay the more earnest heed to the things which we have heard, for fear we should drift away from them.

HEBREWS 2:2
2 For if the message delivered through angels proved to be true, and every transgression and act of disobedience met with just retribution,

HEBREWS 2:3
3 how shall we escape if we are indifferent to a salvation as great as that now offered to us? This, after having first of all been announced by the Lord
Himself, had its truth made sure to us by those who heard Him,

HEBREWS 2:4
4 while God corroborated their testimony by signs and marvels and various miracles, and by gifts of the Holy Spirit distributed in accordance with
His own will.

HEBREWS 2:5
5 It is not to angels that God has assigned the sovereignty of that coming world, of which we speak.

HEBREWS 2:6
6 But, as we know, a writer has solemnly said, "How poor a creature is man, and yet Thou dost remember him, and a son of man, and yet Thou dost
come to him!

HEBREWS 2:7
7 Thou hast made him only a little inferior to the angels; with glory and honor Thou hast crowned him, and hast set him to govern the works of Thy
hands.

HEBREWS 2:8
8 Thou hast put everything in subjection under his feet." For this subjecting of the universe to man implies the leaving nothing not subject to him. But
we do not as yet see the universe subject to him.

HEBREWS 2:9
9 But Jesus - who was made a little inferior to the angels in order that through God's grace He might taste death for every human being - we already
see wearing a crown of glory and honor because of His having suffered death.

HEBREWS 2:10
10 For it was fitting that He for whom, and through whom, all things exist, after He had brought many sons to glory, should perfect by suffering the
Prince Leader who had saved them.

HEBREWS 2:11
11 For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His
brothers;

HEBREWS 2:12
12 as when He says: "I will proclaim Thy name to My brothers: in the midst of the congregation I will hymn Thy praises;"

HEBREWS 2:13
13 and again, "As for Me, I will be one whose trust reposes in God;" and again, "Here am I, and here are the children God has given Me."

HEBREWS 2:14
14 Since then the children referred to are all alike sharers in perishable human nature, He Himself also, in the same way, took on Him a share of it, in
order that through death He might render powerless him who had authority over death, that is, the Devil,

HEBREWS 2:15
15 and might set at liberty all those who through fear of death had been subject to lifelong slavery.

HEBREWS 2:16
16 For assuredly it is not to angels that He is continually reaching a helping hand, but it is to the descendants of Abraham.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 380 / 536
HEBREWS 2:17
17 And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate
and faithful High Priest in things relating to God, in order to atone for the sins of the people.
HEBREWS 2:16
16 For assuredly it is not to angels that He is continually reaching a helping hand, but it is to the descendants of Abraham.

HEBREWS 2:17
17 And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate
and faithful High Priest in things relating to God, in order to atone for the sins of the people.

HEBREWS 2:18
18 For inasmuch as He has Himself felt the pain of temptation and trial, He is also able instantly to help those who are tempted and tried.

CHAPTER 3

HEBREWS 3:1
1 Therefore, holy brethren, sharers with others in a heavenly invitation, fix your thoughts on Jesus, the Apostle and High Priest whose followers we
profess to be.

HEBREWS 3:2
2 How faithful He was to Him who appointed Him, just as Moses also was faithful in all God's house!

HEBREWS 3:3
3 For Jesus has been counted worthy of greater glory than Moses, in so far as he who has built a house has higher honor than the house itself.

HEBREWS 3:4
4 For every house has had a builder, and the builder of all things is God.

HEBREWS 3:5
5 Moreover, Moses was faithful in all God's house as a servant in delivering the message given him to speak;

HEBREWS 3:6
6 but Christ was faithful as a Son having authority over God's house, and we are that house, if we hold firm to the End the boldness and the hope
which we boast of as ours.

HEBREWS 3:7
7 For this reason - as the Holy Spirit warns us, "To-day, if you hear His voice,

HEBREWS 3:8
8 do not harden your hearts as your forefathers did in the time of the provocation on the day of the temptation in the Desert,

HEBREWS 3:9
9 where your forefathers so sorely tried My patience and saw all that I did during forty years.

HEBREWS 3:10
10 Therefore I was greatly grieved with that generation, and I said, 'They are ever going astray in heart, and have not learnt to know My paths.'

HEBREWS 3:11
11 As I swore in My anger, they shall not be admitted to My rest" -

HEBREWS 3:12
12 see to it, brethren, that there is never in any one of you - as perhaps there may be - a sinful and unbelieving heart, manifesting itself in revolt from
the ever-living God.

HEBREWS 3:13
13 On the contrary encourage one another, day after day, so long as To-day lasts, so that not one of you may be hardened through the deceitful
character of sin.

HEBREWS 3:14
14 For we have, all alike, become sharers with Christ, if we really hold our first confidence firm to the End;

HEBREWS 3:15
15 seeing that the warning still comes to us, "To-day, if you hear His voice, do not harden your hearts as your forefathers did in the time of the
provocation."

HEBREWS 3:16
16 For who were they that heard, and yet provoked God? Was it not the whole of the people who had come out of Egypt under the leadership of
Moses?

HEBREWS 3:17
17 And with whom was God so greatly grieved for forty years? Was it not with those who had sinned, and whose dead bodies fell in the Desert?

HEBREWS 3:18
18 And to whom did He swear that they should not be admitted to His rest, if it was not to those who were disobedient?

HEBREWS 3:19
 Copyright
19 And so (c)
           we2005-2009,   Infobase
              see that it was owingMedia Corp.
                                    to lack of faith that they could not be admitted.                                                  Page 381 / 536

CHAPTER 4
HEBREWS 3:18
18 And to whom did He swear that they should not be admitted to His rest, if it was not to those who were disobedient?

HEBREWS 3:19
19 And so we see that it was owing to lack of faith that they could not be admitted.

CHAPTER 4

HEBREWS 4:1
1 Therefore let us be on our guard lest perhaps, while He still leaves us a promise of being admitted to His rest, some one of you should be found to
have fallen short of it.

HEBREWS 4:2
2 For Good News has been brought to us as truly as to them; but the message they heard failed to benefit them, because they were not one in faith
with those who gave heed to it.

HEBREWS 4:3
3 We who have believed are soon to be admitted to the true rest; as He has said, "As I swore in My anger, they shall not be admitted to My rest,"
although God's works had been going on ever since the creation of the world.

HEBREWS 4:4
4 For, as we know, when speaking of the seventh day He has used the words, "And God rested on the seventh day from all His works;"

HEBREWS 4:5
5 and He has also declared, "They shall not be admitted to My rest."

HEBREWS 4:6
6 Since, then, it is still true that some will be admitted to that rest, and that because of disobedience those who formerly had Good News proclaimed
to them were not admitted,

HEBREWS 4:7
7 He again definitely mentions a certain day, "To-day," saying long afterwards, by David's lips, in the words already quoted, "To-day, if you hear His
voice, do not harden your hearts."

HEBREWS 4:8
8 For if Joshua had given them the true rest, we should not afterwards hear God speaking of another still future day.

HEBREWS 4:9
9 It follows that there still remains a sabbath rest for the people of God.

HEBREWS 4:10
10 For He who has been admitted to His rest, has rested from His works as God did from His.

HEBREWS 4:11
11 Let it then be our earnest endeavour to be admitted to that rest, so that no one may perish through following the same example of unbelief.

HEBREWS 4:12
12 For God's Message is full of life and power, and is keener than the sharpest two-edged sword. It pierces even to the severance of soul from spirit,
and penetrates between the joints and the marrow, and it can discern the secret thoughts and purposes of the heart.

HEBREWS 4:13
13 And no created thing is able to escape its scrutiny; but everything lies bare and completely exposed before the eyes of Him with whom we have to
do.

HEBREWS 4:14
14 Inasmuch, then, as we have in Jesus, the Son of God, a great High Priest who has passed into Heaven itself, let us hold firmly to our profession of
faith.

HEBREWS 4:15
15 For we have not a High Priest who is unable to feel for us in our weaknesses, but one who was tempted in every respect just as we are tempted,
and yet did not sin.

HEBREWS 4:16
16 Therefore let us come boldly to the throne of grace, that we may receive mercy and find grace to help us in our times of need.

CHAPTER 5

HEBREWS 5:1
1 For every High Priest is chosen from among men, and is appointed to act on behalf of men in matters relating to God, in order to offer both gifts
and sin-offerings,

HEBREWS 5:2
2 and must be one who is able to bear patiently with the ignorant and erring, because he himself also is beset with infirmity.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 382 / 536
HEBREWS 5:3
3 And for this reason he is required to offer sin-offerings not only for the people but also for himself.
HEBREWS 5:2
2 and must be one who is able to bear patiently with the ignorant and erring, because he himself also is beset with infirmity.

HEBREWS 5:3
3 And for this reason he is required to offer sin-offerings not only for the people but also for himself.

HEBREWS 5:4
4 And no one takes this honorable office upon himself, but only accepts it when called to it by God, as Aaron was.

HEBREWS 5:5
5 So Christ also did not claim for Himself the honor of being made High Priest, but was appointed to it by Him who said to Him, "My Son art Thou:
I have to-day become Thy Father;"

HEBREWS 5:6
6 as also in another passage He says, "Thou art a priest for ever, belonging to the order of Melchizedek."

HEBREWS 5:7
7 For Jesus during his earthly life offered up prayers and entreaties, crying aloud and weeping as He pleaded with Him who was able to bring Him
in safety out of death, and He was delivered from the terror from which He shrank.

HEBREWS 5:8
8 Although He was God's Son, yet He learned obedience from the sufferings which He endured;

HEBREWS 5:9
9 and so, having been made perfect, He became to all who obey Him the source and giver of eternal salvation.

HEBREWS 5:10
10 For God Himself addresses Him as a High Priest for ever, belonging to the order of Melchizedek.

HEBREWS 5:11
11 Concerning Him we have much to say, and much that it would be difficult to make clear to you, since you have become so dull of apprehension.

HEBREWS 5:12
12 For although, considering the long time you have been believers, you ought now to be teachers of others, you really need some one to teach you
over again the very rudiments of the truths of God, and you have come to require milk instead of solid food.

HEBREWS 5:13
13 By people who live on milk I mean those who are imperfectly acquainted with the teaching concerning righteousness.

HEBREWS 5:14
14 Such persons are mere babes. But solid food is for adults - that is, for those who through constant practice have their spiritual faculties carefully
trained to distinguish good from evil.

CHAPTER 6

HEBREWS 6:1
1 Therefore leaving elementary instruction about the Christ, let us advance to mature manhood and not be continually re-laying a foundation of
repentance from lifeless works and of faith in God,

HEBREWS 6:2
2 or of teaching about ceremonial washings, the laying on of hands, the resurrection of the dead, and the last judgment.

HEBREWS 6:3
3 And advance we will, if God permits us to do so.

HEBREWS 6:4
4 For it is impossible, in the case of those who have once for all been enlightened, and have tasted the sweetness of the heavenly gift, and have been
made partakers of the Holy Spirit,

HEBREWS 6:5
5 and have realized how good the word of God is and how mighty are the powers of the coming Age, and then fell away -

HEBREWS 6:6
6 it is impossible, I say, to keep bringing them back to a new repentance, for, to their own undoing, they are repeatedly crucifying the Son of God
afresh and exposing Him to open shame.

HEBREWS 6:7
7 For land which has drunk in the rain that often falls upon it, and brings forth vegetation useful to those for whose sakes, indeed, it is tilled, has a
share in God's blessing.

HEBREWS 6:8
8 But if it only yields a mass of thorns and briers, it is considered worthless, and is in danger of being cursed, and in the end will be destroyed by fire.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 383 / 536
HEBREWS 6:9
9 But we, even while we speak in this tone, have a happier conviction concerning you, my dearly-loved friends - a conviction of things which point
towards salvation.
HEBREWS 6:8
8 But if it only yields a mass of thorns and briers, it is considered worthless, and is in danger of being cursed, and in the end will be destroyed by fire.

HEBREWS 6:9
9 But we, even while we speak in this tone, have a happier conviction concerning you, my dearly-loved friends - a conviction of things which point
towards salvation.

HEBREWS 6:10
10 For God is not unjust so that He is unmindful of your labor and of the love which you have manifested towards Himself in having rendered
services to His people and in still rendering them.

HEBREWS 6:11
11 But we long for each of you to continue to manifest the same earnestness, with a view to your enjoying fulness of hope to the very End;

HEBREWS 6:12
12 so that you may not become half-hearted, but be imitators of those who through faith and patient endurance are now heirs to the promises.

HEBREWS 6:13
13 For when God gave the promise to Abraham, since He had no one greater to swear by, He swore by Himself,

HEBREWS 6:14
14 saying, "Assuredly I will bless you and bless you, I will increase you and increase you."

HEBREWS 6:15
15 And so, as the result of patient waiting, our forefather obtained what God had promised.

HEBREWS 6:16
16 For men swear by what is greater than themselves; and with them an oath in confirmation of a statement always puts an end to a dispute.

HEBREWS 6:17
17 In the same way, since it was God's desire to display more convincingly to the heirs of the promise how unchangeable His purpose was,

HEBREWS 6:18
18 He added an oath, in order that, through two unchangeable things, in which it is impossible for Him to prove false, we may possess mighty
encouragement - we who, for safety, have hastened to lay hold of the hope set before us.

HEBREWS 6:19
19 That hope we have as an anchor of the soul - an anchor that can neither break nor drag. It passes in behind the veil,

HEBREWS 6:20
20 where Jesus has entered as a forerunner on our behalf, having become, like Melchizedek, a High Priest for ever.

CHAPTER 7

HEBREWS 7:1
1 For this man, Melchizedek, King of Salem and priest of the Most High God - he who when Abraham was returning after defeating the kings met
him and pronounced a blessing on him -

HEBREWS 7:2
2 to whom also Abraham presented a tenth part of all - being first, as his name signifies, King of righteousness, and secondly King of Salem, that is,
King of peace:

HEBREWS 7:3
3 with no father or mother, and no record of ancestry: having neither beginning of days nor end of life, but made a type of the Son of God - this man
Melchizedek remains a priest for ever.

HEBREWS 7:4
4 Now think how great this priest-king must have been to whom Abraham the patriarch gave a tenth part of the best of the spoil.

HEBREWS 7:5
5 And those of the descendants of Levi who receive the priesthood are authorized by the Law to take tithes from the people, that is, from their
brethren, though these have sprung from Abraham.

HEBREWS 7:6
6 But, in this instance, one who does not trace his origin from them takes tithes from Abraham, and pronounces a blessing on him to whom the
promises belong.

HEBREWS 7:7
7 And beyond all dispute it is always the inferior who is blessed by the superior.

HEBREWS 7:8
8 Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.
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HEBREWS 7:9
9 And Levi too - if I may so speak - pays tithes through Abraham:
HEBREWS 7:8
8 Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.

HEBREWS 7:9
9 And Levi too - if I may so speak - pays tithes through Abraham:

HEBREWS 7:10
10 for Levi was yet in the loins of his forefather when Melchizedek met Abraham.

HEBREWS 7:11
11 Now if the crowning blessing was attainable by means of the Levitical priesthood - for as resting on this foundation the people received the Law,
to which they are still subject - what further need was there for a Priest of a different kind to be raised up belonging to the order of Melchizedek
instead of being said to belong to the order of Aaron?

HEBREWS 7:12
12 For when the priesthood changes, a change of Law also of necessity takes place.

HEBREWS 7:13
13 He, however, to whom that prophecy refers is associated with a different tribe, not one member of which has anything to do with the altar.

HEBREWS 7:14
14 For it is undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection with priests.

HEBREWS 7:15
15 And this is still more abundantly clear when we read that it is as belonging to the order of Melchizedek that a priest of a different kind is to arise,

HEBREWS 7:16
16 and hold His office not in obedience to any temporary Law, but by virtue of an indestructible Life.

HEBREWS 7:17
17 For the words are in evidence, "Thou art a priest for ever, belonging to the order of Melchizedek."

HEBREWS 7:18
18 On the one hand we have here the abrogation of an earlier code because it was weak and ineffective -

HEBREWS 7:19
19 for the Law brought no perfect blessing - but on the other hand we have the bringing in of a new and better hope by means of which we draw
near to God.

HEBREWS 7:20
20 And since it was not without an oath being taken -

HEBREWS 7:21
21 for these men hold office without any oath having been taken, but He holds it attested by an oath from Him who said to Him, "The Lord has
sworn and will not recall His words, Thou art a Priest for ever" -

HEBREWS 7:22
22 so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.

HEBREWS 7:23
23 And they have been appointed priests many in number, because death prevents their continuance in office:

HEBREWS 7:24
24 but He, because He continues for ever, has a priesthood which does not pass to any successor.

HEBREWS 7:25
25 Hence too He is able to save to the uttermost those who come to God through Him, seeing that He ever lives to plead for them.

HEBREWS 7:26
26 Moreover we needed just such a High Priest as this - holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;

HEBREWS 7:27
27 who, unlike other High Priests, is not under the necessity of offering up sacrifices day after day, first for His own sins, and afterwards for those of
the people; for this latter thing He did once for all when He offered up Himself.

HEBREWS 7:28
28 For the Law constitutes men High Priests - men with all their infirmity - but the utterance of the oath, which came later than the Law, constitutes
High Priest a Son who has been made for ever perfect.

CHAPTER 8

HEBREWS 8:1
1 Now in connexion with what we have been saying the chief point is that we have a High Priest who has taken His seat at the right hand of the
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HEBREWS 8:2
CHAPTER 8

HEBREWS 8:1
1 Now in connexion with what we have been saying the chief point is that we have a High Priest who has taken His seat at the right hand of the
throne of God's Majesty in the heavens,

HEBREWS 8:2
2 and ministers in the Holy place and in the true tabernacle which not man, but the Lord pitched.

HEBREWS 8:3
3 Every High Priest, however, is appointed to offer both bloodless gifts and sacrifices. Therefore this High Priest also must have some offering to
present.

HEBREWS 8:4
4 If then He were still on earth, He would not be a priest at all, since here there are already those who present the offerings in obedience to the Law,

HEBREWS 8:5
5 and serve a copy and type of the heavenly things, just as Moses was divinely instructed when about to build the tabernacle. For God said, "See that
you make everything in imitation of the pattern shown you on the mountain."

HEBREWS 8:6
6 But, as a matter of fact, the ministry which Christ has obtained is all the nobler a ministry, in that He is at the same time the negotiator of a
sublimer covenant, based upon sublimer promises.

HEBREWS 8:7
7 For if that first Covenant had been free from imperfection, there would have been no attempt to introduce another.

HEBREWS 8:8
8 For, being dissatisfied with His people, God says, "'There are days coming,' says the Lord, 'When I will establish with the house of Israel and with
the house of Judah a new Covenant -

HEBREWS 8:9
9 a Covenant unlike the one which I made with their forefathers on the day when I took them by the hand to lead them out from the land of Egypt;
for they would not remain faithful to that.' 'So I turned from them,' says the Lord.

HEBREWS 8:10
10 'But this is the Covenant that I will covenant with the house of Israel after those days,' says the Lord: I will put My laws into their minds and will
write them upon their hearts. And I will indeed be their God and they shall be My People.

HEBREWS 8:11
11 And there shall be no need for them to teach each one his fellow citizen and each one his brother, saying, Know the Lord. For all will know Me
from the least of them to the greatest;

HEBREWS 8:12
12 Because I will be merciful to their wrongdoings, and their sins I will remember no longer.'"

HEBREWS 8:13
13 By using the words, "a new Covenant," He has made the first one obsolete; but whatever is decaying and showing signs of old age is not far from
disappearing altogether.

CHAPTER 9

HEBREWS 9:1
1 Now even the first Covenant had regulations for divine worship, and had also its sanctuary - a sanctuary belonging to this world.

HEBREWS 9:2
2 For a sacred tent was constructed - the outer one, in which were the lamp and the table and the presented loaves; and this is called the Holy place.

HEBREWS 9:3
3 And behind the second veil was a sacred tent called the Holy of holies.

HEBREWS 9:4
4 This had a censer of gold, and the ark of the Covenant lined with gold and completely covered with gold, and in it were a gold vase which held the
manna, and Aaron's rod which budded and the tables of the Covenant.

HEBREWS 9:5
5 And above the ark were the Cherubim denoting God's glorious presence and overshadowing the Mercy-seat. But I cannot now speak about all
these in detail.

HEBREWS 9:6
6 These arrangements having long been completed, the priests, when conducting the divine services, continually enter the outer tent.

HEBREWS 9:7
7Copyright
  But into the second, theInfobase
           (c) 2005-2009,  High Priest goes
                                   Media    only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and
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on account of the sins which the people have ignorantly committed.
6 These arrangements having long been completed, the priests, when conducting the divine services, continually enter the outer tent.

HEBREWS 9:7
7 But into the second, the High Priest goes only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and
on account of the sins which the people have ignorantly committed.

HEBREWS 9:8
8 And the lesson which the Holy Spirit teaches is this - that the way into the true Holy place is not yet open so long as the outer tent still remains in
existence.

HEBREWS 9:9
9 And this is a figure - for the time now present - answering to which both gifts and sacrifices are offered, unable though they are to give complete
freedom from sin to him who ministers.

HEBREWS 9:10
10 For their efficacy depends only on meats and drinks and various washings, ceremonies pertaining to the body and imposed until a time of
reformation.

HEBREWS 9:11
11 But Christ appeared as a High Priest of the blessings that are soon to come by means of the greater and more perfect Tent of worship, a tent which
has not been built with hands - that is to say does not belong to this material creation -

HEBREWS 9:12
12 and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal
redemption for us.

HEBREWS 9:13
13 For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about
ceremonial purity,

HEBREWS 9:14
14 how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your
consciences from lifeless works for you to serve the ever-living God?

HEBREWS 9:15
15 And because of this He is the negotiator of a new Covenant, in order that, since a life has been given in atonement for the offenses committed
under the first Covenant, those who have been called may receive the eternal inheritance which has been promised to them.

HEBREWS 9:16
16 For where there is a legal 'will,' there must also be a death brought forward in evidence - the death of him who made it.

HEBREWS 9:17
17 And a will is only of force in the case of a deceased person, being never of any avail so long as he who made it lives.

HEBREWS 9:18
18 Accordingly we find that the first Covenant was not inaugurated without blood.

HEBREWS 9:19
19 For when Moses had proclaimed to all the people every commandment contained in the Law, he took the blood of the calves and of the goats and
with them water, scarlet wool and hyssop, and sprinkled both the book itself and all the people,

HEBREWS 9:20
20 saying, "This is the blood which confirms the Covenant that God has made binding upon you."

HEBREWS 9:21
21 And in the same way he also sprinkled blood upon the Tent of worship and upon all the vessels used in the ministry.

HEBREWS 9:22
22 Indeed we may almost say that in obedience to the Law everything is sprinkled with blood, and that apart from the outpouring of blood there is
no remission of sins.

HEBREWS 9:23
23 It was needful therefore that the copies of the things in Heaven should be cleansed in this way, but that the heavenly things themselves should be
cleansed with more costly sacrifices.

HEBREWS 9:24
24 For not into a Holy place built by men's hands - a mere copy of the reality - did Christ enter, but He entered Heaven itself, now to appear in the
presence of God on our behalf.

HEBREWS 9:25
25 Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking
with him blood not his own.

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HEBREWS 9:26
26 In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once
for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself.
HEBREWS 9:25
25 Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking
with him blood not his own.

HEBREWS 9:26
26 In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once
for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself.

HEBREWS 9:27
27 And since it is reserved for all mankind once to die, and afterwards to be judged;

HEBREWS 9:28
28 so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from
sin, to those who are eagerly expecting Him, to make their salvation complete.

CHAPTER 10

HEBREWS 10:1
1 For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never,
by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.

HEBREWS 10:2
2 For then would not the sacrifices have ceased to be offered, because the consciences of the worshippers - who in that case would now have been
cleansed once for all - would no longer be burdened with sins?

HEBREWS 10:3
3 But in those sacrifices sins are recalled to memory year after year.

HEBREWS 10:4
4 For it is impossible for the blood of bulls and goats to take away sins.

HEBREWS 10:5
5 That is why, when He comes into the world, He says, "Sacrifice and offering Thou has not desired, but a body Thou hast prepared for Me.

HEBREWS 10:6
6 In whole burnt-offerings and in sin-offerings Thou hast taken no pleasure.

HEBREWS 10:7
7 Then I said, 'I have come - in the roll of the book it is written concerning Me - to do Thy will, O God.'"

HEBREWS 10:8
8 After saying the words I have just quoted, "Sacrifices and offerings or whole burnt-offerings and sin-offerings Thou hast not desired or taken
pleasure in" - all such being offered in obedience to the Law -

HEBREWS 10:9
9 He then adds, "I have come to do Thy will." He does away with the first in order to establish the second.

HEBREWS 10:10
10 It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all.

HEBREWS 10:11
11 And while every priest stands ministering, day after day, and constantly offering the same sacrifices - though such can never rid us of our sins -

HEBREWS 10:12
12 this Priest, on the contrary, after offering for sins a single sacrifice of perpetual efficacy, took His seat at God's right hand,

HEBREWS 10:13
13 waiting from that time onward until His enemies be put as a footstool under His feet.

HEBREWS 10:14
14 For by a single offering He has for ever completed the blessing for those whom He is setting free from sin.

HEBREWS 10:15
15 And the Holy Spirit also gives us His testimony; for when He had said,

HEBREWS 10:16
16 "'This is the Covenant that I will make with them after those days,' says the Lord: 'I will put My laws upon their hearts and will write them on their
minds;'"

HEBREWS 10:17
17 He adds, "And their sins and offenses I will remember no longer."

HEBREWS 10:18
18 But where these have been forgiven no further offering for sin is required.
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HEBREWS 10:19
19 Since then, brethren, we have free access to the Holy place through the blood of Jesus,
HEBREWS 10:18
18 But where these have been forgiven no further offering for sin is required.

HEBREWS 10:19
19 Since then, brethren, we have free access to the Holy place through the blood of Jesus,

HEBREWS 10:20
20 by the new and ever-living way which He opened up for us through the rending of the veil - that is to say, of His earthly nature -

HEBREWS 10:21
21 and since we have a great Priest who has authority over the house of God,

HEBREWS 10:22
22 let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our
bodies bathed in pure water.

HEBREWS 10:23
23 Let us hold firmly to an unflinching avowal of our hope, for He is faithful who gave us the promises.

HEBREWS 10:24
24 And let us bestow thought on one another with a view to arousing one another to brotherly love and right conduct;

HEBREWS 10:25
25 not neglecting - as some habitually do - to meet together, but encouraging one another, and doing this all the more since you can see the day of
Christ approaching.

HEBREWS 10:26
26 For if we wilfully persist in sin after having received the full knowledge of the truth, there no longer remains in reserve any other sacrifice for sins.

HEBREWS 10:27
27 There remains nothing but a certain awful expectation of judgment, and the fury of a fire which before long will devour the enemies of the truth.

HEBREWS 10:28
28 Any one who bids defiance to the Law of Moses is put to death without mercy on the testimony of two or three witnesses.

HEBREWS 10:29
29 How much severer punishment, think you, will he be held to deserve who has trampled under foot the Son of God, has not regarded as holy that
Covenant-blood with which he was set free from sin, and has insulted the Spirit from whom comes grace?

HEBREWS 10:30
30 For we know who it is that has said, "Vengeance belongs to Me: I will pay back;" and again, "The Lord will be His people's judge."

HEBREWS 10:31
31 It is an awful thing to fall into the hands of the ever-living God.

HEBREWS 10:32
32 But continually recall to mind the days now past, when on being first enlightened you went through a great conflict and many sufferings.

HEBREWS 10:33
33 This was partly through allowing yourselves to be made a public spectacle amid reproaches and persecutions, and partly through coming forward
to share the sufferings of those who were thus treated.

HEBREWS 10:34
34 For you not only showed sympathy with those who were imprisoned, but you even submitted with joy when your property was taken from you,
being well aware that you have in your own selves a more valuable possession and one which will remain.

HEBREWS 10:35
35 Therefore do not cast from you your confident hope, for it will receive a vast reward.

HEBREWS 10:36
36 For you stand in need of patient endurance, so that, as the result of having done the will of God, you may receive the promised blessing.

HEBREWS 10:37
37 For there is still but a short time and then "The coming One will come and will not delay.

HEBREWS 10:38
38 But it is by faith that My righteous servant shall live; and if he shrinks back, My soul takes no pleasure in him."

HEBREWS 10:39
39 But we are not people who shrink back and perish, but are among those who believe and gain possession of their souls.

CHAPTER 11
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HEBREWS 11:1
1 Now faith is a well-grounded assurance of that for which we hope, and a conviction of the reality of things which we do not see.
39 But we are not people who shrink back and perish, but are among those who believe and gain possession of their souls.

CHAPTER 11

HEBREWS 11:1
1 Now faith is a well-grounded assurance of that for which we hope, and a conviction of the reality of things which we do not see.

HEBREWS 11:2
2 For by it the saints of old won God's approval.

HEBREWS 11:3
3 Through faith we understand that the worlds came into being, and still exist, at the command of God, so that what is seen does not owe its existence
to that which is visible.

HEBREWS 11:4
4 Through faith Abel offered to God a more acceptable sacrifice than Cain did, and through this faith he obtained testimony that he was righteous,
God giving the testimony by accepting his gifts; and through it, though he is dead, he still speaks.

HEBREWS 11:5
5 Through faith Enoch was taken from the earth so that he did not see death, and he could not be found, because God had taken him; for before he
was taken we have evidence that he truly pleased God.

HEBREWS 11:6
6 But where there is no faith it is impossible truly to please Him; for the man who draws near to God must believe that there is a God and that He
proves Himself a rewarder of those who earnestly try to find Him.

HEBREWS 11:7
7 Through faith Noah, being divinely taught about things as yet unseen, reverently gave heed and built an ark for the safety of his family, and by
this act he condemned the world, and became an heir of the righteousness which depends on faith.

HEBREWS 11:8
8 Through faith Abraham, upon being called to leave home and go into a land which he was soon to receive for an inheritance, obeyed; and he went
out, not knowing where he was going to.

HEBREWS 11:9
9 Through faith he came and made his home for a time in a land which had been promised to him, as if in a foreign country, living in tents together
with Isaac and Jacob, sharers with him in the same promise;

HEBREWS 11:10
10 for he continually looked forward to the city which has the foundations, whose architect and builder is God.

HEBREWS 11:11
11 Through faith even Sarah herself received strength to become a mother - although she was past the time of life for this - because she judged Him
faithful who had given the promise.

HEBREWS 11:12
12 And thus there sprang from one man, and him practically dead, a nation like the stars of the sky in number, and like the sands on the sea shore
which cannot be counted.

HEBREWS 11:13
13 All these died in the possession of faith. They had not received the promised blessings, but had seen them from a distance and had greeted them,
and had acknowledged themselves to be foreigners and strangers here on earth;

HEBREWS 11:14
14 for men who acknowledge this make it manifest that they are seeking elsewhere a country of their own.

HEBREWS 11:15
15 And if they had cherished the remembrance of the country they had left, they would have found an opportunity to return;

HEBREWS 11:16
16 but, as it is, we see them eager for a better land, that is to say, a heavenly one. For this reason God is not ashamed to be called their God, for He
has now prepared a city for them.

HEBREWS 11:17
17 Through faith Abraham, as soon as God put him to the test, offered up Isaac. Yes, he who had joyfully welcomed the promises was on the point of
sacrificing his only son

HEBREWS 11:18
18 with regard to whom he had been told, "It is through Isaac that your posterity shall be traced."

HEBREWS 11:19
19 For he reckoned that God is even able to raise a man up from among the dead, and, figuratively speaking, it was from among the dead that he
received Isaac again.
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HEBREWS 11:20
20 Through faith Isaac blessed Jacob and Esau, even in connexion with things soon to come.
HEBREWS 11:19
19 For he reckoned that God is even able to raise a man up from among the dead, and, figuratively speaking, it was from among the dead that he
received Isaac again.

HEBREWS 11:20
20 Through faith Isaac blessed Jacob and Esau, even in connexion with things soon to come.

HEBREWS 11:21
21 Through faith Jacob, when dying, blessed each of Joseph's sons, and, leaning on the top of his staff, worshipped God.

HEBREWS 11:22
22 Through faith Joseph, when he was near his end, made mention of the departure of the descendants of Israel, and gave orders about his own body.

HEBREWS 11:23
23 Through faith the child Moses was hid for three months by his parents, because they saw his rare beauty; and the king's edict had no terror for
them.

HEBREWS 11:24
24 Through faith Moses, when he grew to manhood, refused to be known as Pharaoh's daughter's son,

HEBREWS 11:25
25 having determined to endure ill-treatment along with the people of God rather than enjoy the short-lived pleasures of sin;

HEBREWS 11:26
26 because he deemed the reproaches which he might meet with in the service of the Christ to be greater riches than all the treasures of Egypt; for he
fixed his gaze on the coming reward.

HEBREWS 11:27
27 Through faith he left Egypt, not being frightened by the king's anger; for he held on his course as seeing the unseen One.

HEBREWS 11:28
28 Through faith he instituted the Passover, and the sprinkling with blood so that the destroyer of the firstborn might not touch the Israelites.

HEBREWS 11:29
29 Through faith they passed through the Red Sea as though they were passing over dry land, but the Egyptians, when they tried to do the same,
were swallowed up.

HEBREWS 11:30
30 Through faith the walls of Jericho fell to the ground after being surrounded for seven days.

HEBREWS 11:31
31 Through faith the notorious sinner Rahab did not perish along with the disobedient, for she had welcomed the spies and had sheltered them.

HEBREWS 11:32
32 And why need I say more? For time will fail me if I tell the story of Gideon, Barak, Samson, Jephthah, and of David and Samuel and the Prophets;

HEBREWS 11:33
33 men who, as the result of faith, conquered whole kingdoms, brought about true justice, obtained promises from God, stopped lions' mouths,

HEBREWS 11:34
34 deprived fire of its power, escaped being killed by the sword, out of weakness were made strong, became mighty in war, put to flight foreign
armies.

HEBREWS 11:35
35 Women received back their dear ones alive from the dead; and others were put to death with torture, refusing the deliverance offered to them -
that they might secure a better resurrection.

HEBREWS 11:36
36 Others again were tested by cruel mockery and by scourging; yes, and by chains and imprisonment.

HEBREWS 11:37
37 They were stoned, they were sawn asunder, they were tried by temptation, they were killed with the sword. They went from place to place in
sheepskins or goatskins, enduring want, oppression and cruelty.

HEBREWS 11:38
38 (They were men of whom the world was not worthy.) They wandered across deserts and mountains, or hid themselves in caves and in holes in the
ground.

HEBREWS 11:39
39 And although by their faith all these people won God's approval, none of them received the fulfilment of His great promise;

HEBREWS 11:40
40 for God had provided for them and us something better, so that apart from us they were not to attain to full blessedness.
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CHAPTER 12
HEBREWS 11:40
40 for God had provided for them and us something better, so that apart from us they were not to attain to full blessedness.

CHAPTER 12

HEBREWS 12:1
1 Therefore, surrounded as we are by such a vast cloud of witnesses, let us fling aside every encumbrance and the sin that so readily entangles our
feet. And let us run with patient endurance the race that lies before us,

HEBREWS 12:2
2 simply fixing our gaze upon Jesus, our Prince Leader in the faith, who will also award us the prize. He, for the sake of the joy which lay before
Him, patiently endured the cross, looking with contempt upon its shame, and afterwards seated Himself - where He still sits - at the right hand of the
throne of God.

HEBREWS 12:3
3 Therefore, if you would escape becoming weary and faint-hearted, compare your own sufferings with those of Him who endured such hostility
directed against Him by sinners.

HEBREWS 12:4
4 In your struggle against sin you have not yet resisted so as to endanger your lives;

HEBREWS 12:5
5 and you have quite forgotten the encouraging words which are addressed to you as sons, and which say, "My son, do not think lightly of the Lord's
discipline, and do not faint when He corrects you;

HEBREWS 12:6
6 for those whom the Lord loves He disciplines: and He scourges every son whom He acknowledges."

HEBREWS 12:7
7 The sufferings that you are enduring are for your discipline. God is dealing with you as sons; for what son is there whom his father does not
discipline?

HEBREWS 12:8
8 And if you are left without discipline, of which every true son has had a share, that shows that you are bastards, and not true sons.

HEBREWS 12:9
9 Besides this, our earthly fathers used to discipline us and we treated them with respect, and shall we not be still more submissive to the Father of our
spirits, and live?

HEBREWS 12:10
10 It is true that they disciplined us for a few years according as they thought fit; but He does it for our certain good, in order that we may become
sharers in His own holy character.

HEBREWS 12:11
11 Now, at the time, discipline seems to be a matter not for joy, but for grief; yet it afterwards yields to those who have passed through its training a
result full of peace - namely, righteousness.

HEBREWS 12:12
12 Therefore strengthen the drooping hands and paralysed knees,

HEBREWS 12:13
13 and make straight paths for your feet, so that what is lame may not be put entirely out of joint

HEBREWS 12:14
14 but may rather be restored. Persistently strive for peace with all men, and for that growth in holiness apart from which no one will see the Lord.

HEBREWS 12:15
15 Be carefully on your guard lest there be any one who falls back from the grace of God; lest any root bearing bitter fruit spring up and cause
trouble among you, and through it the whole brotherhood be defiled;

HEBREWS 12:16
16 lest there be a fornicator, or an ungodly person like Esau, who, in return for a single meal, parted with the birthright which belonged to him.

HEBREWS 12:17
17 For you know that even afterwards, when he wished to secure the blessing, he was rejected; for he found no opportunity for undoing what he had
done, though he sought the blessing earnestly with tears.

HEBREWS 12:18
18 For you have not come to a material object all ablaze with fire, and to gloom and darkness and storm and trumpet-blast and the sound of words -

HEBREWS 12:19
19 a sound(c)
 Copyright of 2005-2009,
              such a kindInfobase
                          that those whoCorp.
                                  Media  heard it entreated that no more should be added.
                                                                                                                                      Page 392 / 536
HEBREWS 12:20
20 For they could not endure the order which had been given, "Even a wild beast, if it touches the mountain, shall be stoned to death;"
18 For you have not come to a material object all ablaze with fire, and to gloom and darkness and storm and trumpet-blast and the sound of words -

HEBREWS 12:19
19 a sound of such a kind that those who heard it entreated that no more should be added.

HEBREWS 12:20
20 For they could not endure the order which had been given, "Even a wild beast, if it touches the mountain, shall be stoned to death;"

HEBREWS 12:21
21 and so terrible was the scene that Moses said, "I tremble with fear."

HEBREWS 12:22
22 On the contrary you have come to Mount Zion, and to the city of the ever-living God, the heavenly Jerusalem, to countless hosts of angels,

HEBREWS 12:23
23 to the great festal gathering and Church of the first-born, whose names are recorded in Heaven, and to a Judge who is God of all, and to the spirits
of righteous men made perfect,

HEBREWS 12:24
24 and to Jesus the negotiator of a new Covenant, and to the sprinkled blood which speaks in more gracious tones than that of Abel.

HEBREWS 12:25
25 Be careful not to refuse to listen to Him who is speaking to you. For if they of old did not escape unpunished when they refused to listen to him
who spoke on earth, much less shall we escape who turn a deaf ear to Him who now speaks from Heaven.

HEBREWS 12:26
26 His voice then shook the earth, but now we have His promise, "Yet again I will, once for all, cause not only the earth to tremble, but Heaven also."

HEBREWS 12:27
27 Here the words "Yet again, once for all" denote the removal of the things which can be shaken - created things - in order that the things which
cannot be shaken may remain.

HEBREWS 12:28
28 Therefore, receiving, as we now do, a kingdom which cannot be shaken, let us cherish thankfulness so that we may ever offer to God an
acceptable service, with godly reverence and awe.

HEBREWS 12:29
29 For our God is also a consuming fire.

CHAPTER 13

HEBREWS 13:1
1 Let brotherly love always continue.

HEBREWS 13:2
2 Do not neglect to show kindness to strangers; for, in this way, some, without knowing it, have had angels as their guests.

HEBREWS 13:3
3 Remember prisoners, as if you were in prison with them; and remember those suffering ill-treatment, for you yourselves also are still in the body.

HEBREWS 13:4
4 Let marriage be held in honor among all, and let the marriage bed be unpolluted; for fornicators and adulterers God will judge.

HEBREWS 13:5
5 Your lives should be untainted by love for money. Be content with what you have; for God Himself has said, "I will never, never let go your hand: I
will never never forsake you."

HEBREWS 13:6
6 So that we fearlessly say, "The Lord is my helper; I will not be afraid: what can man do to me?"

HEBREWS 13:7
7 Remember your former leaders - it was they who brought you God's Message. Bear in mind how they ended their lives, and imitate their faith.

HEBREWS 13:8
8 Jesus Christ is the same yesterday and to-day - yes, and to the ages to come.

HEBREWS 13:9
9 Do not be drawn aside by all sorts of strange teaching; for it is well to have the heart made stedfast through God's grace, and not by special kinds of
food, from which those who scrupulously attend to them have derived no benefit.

HEBREWS 13:10
10 We Christians have an altar from which the ministers of the Jewish Tent have no right to eat.

HEBREWS 13:11
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                                            the blood is carried by the High Priest into the Holy place as an offering for sin, are burned 393 / the
                                                                                                                                                  536
camp.
HEBREWS 13:10
10 We Christians have an altar from which the ministers of the Jewish Tent have no right to eat.

HEBREWS 13:11
11 For the bodies of those animals of which the blood is carried by the High Priest into the Holy place as an offering for sin, are burned outside the
camp.

HEBREWS 13:12
12 And for this reason Jesus also, in order, by His own blood, to set the people free from sin, suffered outside the gate.

HEBREWS 13:13
13 Therefore let us go to Him outside the camp, sharing the insults directed against Him.

HEBREWS 13:14
14 For we have no permanent city here, but we are longing for the city which is soon to be ours.

HEBREWS 13:15
15 Through Him, then, let us continually lay on the altar a sacrifice of praise to God, namely, the utterance of lips that give thanks to His Name.

HEBREWS 13:16
16 And do not forget to be kind and liberal; for with sacrifices of that sort God is greatly pleased.

HEBREWS 13:17
17 Obey your leaders and be submissive to them. For they are keeping watch over your souls as those who will have to give account; that they may
do this with joy and not with lamentation. For that would be of no advantage to you.

HEBREWS 13:18
18 Keep on praying for us; for we are sure that we have clear consciences, and we desire to live nobly in every respect.

HEBREWS 13:19
19 I specially urge this upon you in order that I may be the more speedily restored to you.

HEBREWS 13:20
20 Now may God who gives peace, and brought Jesus, our Lord, up again from among the dead - even Him who, by virtue of the blood of the
eternal Covenant, is the great Shepherd of the sheep -

HEBREWS 13:21
21 fully equip you with every grace that you may need for the doing of His will, producing in us that which will truly please Him through Jesus
Christ. To Him be the glory to the Ages of the Ages! Amen.

HEBREWS 13:22
22 Bear with me, brethren, when I thus exhort you; for, in fact, it is but a short letter that I have written to you.

HEBREWS 13:23
23 You will rejoice to hear that our brother Timothy has been set at liberty. If he comes soon, I will see you with him.

HEBREWS 13:24
24 Greet all your leaders and all God's people. The brethren from Italy send you greetings.

HEBREWS 13:25
25 Grace be with you all! Amen.


Weymouth JAMES
James's Letter

Four persons bearing the name of 'James' are mentioned in the New Testament.

(1) The Apostle, the son of Zabdi.

(2) The Apostle, the son of Alphaeus.

(3) The son of Mary the wife of Clopas.

(4) The Lord's brother, mentioned as such along with Joses, Simon and Judah, and prominent in the Acts (12:17; 15:13; 21:18).

The last-named was also known as 'James the Just' and is represented by tradition as having led an ascetic life, which ended in martyrdom. He was undoubtedly
Bishop, or President, of the Church in Jerusalem and in all probability this Letter was written by him from that city.

There has been some difference of opinion as to the date of the book. The majority of scholars insist that both the internal and external evidence point to its having been
written between 44 and 50 A. D., before the earliest of Paul's Letters. But, on the other hand, the solemn emphasis which the author lays upon the immediateness of the
Lord's Return (5:7,8,9) may be regarded as a moral proof of a date very much nearer the winding up of the Mosaic dispensation in 70 A. D.

The Letter may have been a Jewish one, addressed to the Christian converts from Judaism who were scattered abroad, within or beyond the limits of the Roman
Empire. Luther deemed it "an Epistle of straw," by reason of its insistence upon the vital importance of 'works.' But its practical ideal assumes the same basis of
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Christian faith as is found in the Letters of Paul. The opening references to severe trial seem to show that the persecution begun by Herod AgrippaPage       394 been
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repeated elsewhere. If the later date of the book be admitted, the persecution must then, of course, have been that under Nero.
Lord's Return (5:7,8,9) may be regarded as a moral proof of a date very much nearer the winding up of the Mosaic dispensation in 70 A. D.

The Letter may have been a Jewish one, addressed to the Christian converts from Judaism who were scattered abroad, within or beyond the limits of the Roman
Empire. Luther deemed it "an Epistle of straw," by reason of its insistence upon the vital importance of 'works.' But its practical ideal assumes the same basis of
Christian faith as is found in the Letters of Paul. The opening references to severe trial seem to show that the persecution begun by Herod Agrippa had already been
repeated elsewhere. If the later date of the book be admitted, the persecution must then, of course, have been that under Nero.

CHAPTER 1

JAMES 1:1
1 James, a bondservant of God and of the Lord Jesus Christ: to the twelve tribes who are scattered over the world. All good wishes.

JAMES 1:2
2 Reckon it nothing but joy, my brethren, whenever you find yourselves hedged in by various trials.

JAMES 1:3
3 Be assured that the testing of your faith leads to power of endurance.

JAMES 1:4
4 Only let endurance have perfect results so that you may become perfect and complete, deficient in nothing.

JAMES 1:5
5 And if any one of you is deficient in wisdom, let him ask God for it, who gives with open hand to all men, and without upbraiding; and it will be
given him.

JAMES 1:6
6 But let him ask in faith and have no doubts; for he who has doubts is like the surge of the sea, driven by the wind and tossed into spray.

JAMES 1:7
7 A person of that sort must not expect to receive anything from the Lord -

JAMES 1:8
8 such a one is a man of two minds, undecided in every step he takes.

JAMES 1:9
9 Let a brother in humble life rejoice when raised to a higher position;

JAMES 1:10
10 but a rich man should rejoice in being brought low, for like flowers among the herbage rich men will pass away.

JAMES 1:11
11 The sun rises with his scorching heat and dries up the herbage, so that its flowers drop off and the beauty of its appearance perishes, and in the
same way rich men with all their prosperity will fade away.

JAMES 1:12
12 Blessed is he who patiently endures trials; for when he has stood the test, he will gain the victor's crown - even the crown of Life - which the Lord
has promised to those who love Him.

JAMES 1:13
13 Let no one say when passing through trial, "My temptation is from God;" for God is incapable of being tempted to do evil, and He Himself tempts
no one.

JAMES 1:14
14 But when a man is tempted, it is his own passions that carry him away and serve as a bait.

JAMES 1:15
15 Then the passion conceives, and becomes the parent of sin; and sin, when fully matured, gives birth to death.

JAMES 1:16
16 Do not be deceived, my dearly-loved brethren.

JAMES 1:17
17 Every gift which is good, and every perfect boon, is from above, and comes down from the Father, who is the source of all Light. In Him there is
no variation nor the slightest suggestion of change.

JAMES 1:18
18 In accordance with His will He made us His children through the Message of the truth, so that we might, in a sense, be the Firstfruits of the things
which He has created.

JAMES 1:19
19 You know this, my dearly-loved brethren. But let every one be quick to hear, slow to speak, and slow to be angry.

JAMES 1:20
20 For a man's anger does not lead to action which God regards as righteous.
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JAMES 1:21
21 Ridding yourselves, therefore, of all that is vile and of the evil influences which prevail around you, welcome in a humble spirit the Message
JAMES 1:20
20 For a man's anger does not lead to action which God regards as righteous.

JAMES 1:21
21 Ridding yourselves, therefore, of all that is vile and of the evil influences which prevail around you, welcome in a humble spirit the Message
implanted within you, which is able to save your souls.

JAMES 1:22
22 But prove yourselves obedient to the Message, and do not be mere hearers of it, imposing a delusion upon yourselves.

JAMES 1:23
23 For if any one listens but does not obey, he is like a man who carefully looks at his own face in a mirror.

JAMES 1:24
24 Although he has looked carefully at himself, he goes away, and has immediately forgotten the sort of man he is.

JAMES 1:25
25 But he who looks closely into the perfect Law - the Law of freedom - and continues looking, he, being not a hearer who forgets, but an obedient
doer, will as the result of his obedience be blessed.

JAMES 1:26
26 If a man thinks that he is scrupulously religious, although he is not curbing his tongue but is deceiving himself, his religious service is worthless.

JAMES 1:27
27 The religious service which is pure and stainless in the sight of our God and Father is to visit fatherless children and widowed women in their time
of trouble, and to keep one's own self unspotted from the world.

CHAPTER 2

JAMES 2:1
1 My brethren, you must not make distinctions between one man and another while you are striving to maintain faith in the Lord Jesus Christ, who
is our glory.

JAMES 2:2
2 For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby
clothes,

JAMES 2:3
3 and you pay court to the one who wears the fine clothes, and say, "Sit here; this is a good place;" while to the poor man you say, "Stand there, or sit
on the floor at my feet;"

JAMES 2:4
4 is it not plain that in your hearts you have little faith, seeing that you have become judges full of wrong thoughts?

JAMES 2:5
5 Listen, my dearly-loved brethren. Has not God chosen those whom the world regards as poor to be rich in faith and heirs of the Kingdom which He
has promised to those that love Him?

JAMES 2:6
6 But you have put dishonor upon the poor man. Yet is it not the rich who grind you down? Are not they the very people who drag you into the Law
courts? -

JAMES 2:7
7 and the very people who speak evil of the noble Name by which you are called?

JAMES 2:8
8 If, however, you are keeping the Law as supreme, in obedience to the Commandment which says "You are to love your fellow man just as you love
yourself," you are acting rightly.

JAMES 2:9
9 But if you are making distinctions between one man and another, you are guilty of sin, and are convicted by the Law as offenders.

JAMES 2:10
10 A man who has kept the Law as a whole, but has failed to keep some one command, has become guilty of violating all.

JAMES 2:11
11 For He who said, "Do not commit adultery," also said, "Do not commit murder," and if you are a murderer, although not an adulterer, you have
become an offender against the Law.

JAMES 2:12
12 Speak and act as those should who are expecting to be judged by the Law of freedom.
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JAMES 2:13
13 For he who shows no mercy will have judgment given against him without mercy; but mercy triumphs over judgment.
JAMES 2:12
12 Speak and act as those should who are expecting to be judged by the Law of freedom.

JAMES 2:13
13 For he who shows no mercy will have judgment given against him without mercy; but mercy triumphs over judgment.

JAMES 2:14
14 What good is it, my brethren, if a man professes to have faith, and yet his actions do not correspond? Can such faith save him?

JAMES 2:15
15 Suppose a Christian brother or sister is poorly clad or lacks daily food,

JAMES 2:16
16 and one of you says to them, "I wish you well; keep yourselves warm and well fed," and yet you do not give them what they need; what is the use
of that?

JAMES 2:17
17 So also faith, if it is unaccompanied by obedience, has no life in it - so long as it stands alone.

JAMES 2:18
18 Nay, some one will say, "You have faith, I have actions: prove to me your faith apart from corresponding actions and I will prove mine to you by
my actions.

JAMES 2:19
19 You believe that God is one, and you are quite right: evil spirits also believe this, and shudder."

JAMES 2:20
20 But, idle boaster, are you willing to be taught how it is that faith apart from obedience is worthless? Take the case of Abraham our forefather.

JAMES 2:21
21 Was it, or was it not, because of his actions that he was declared to be righteous as the result of his having offered up his son Isaac upon the altar?

JAMES 2:22
22 You notice that his faith was co-operating with his actions, and that by his actions his faith was perfected;

JAMES 2:23
23 and the Scripture was fulfilled which says, "And Abraham believed God, and his faith was placed to his credit as righteousness," and he received
the name of 'God's friend.'

JAMES 2:24
24 You all see that it is because of actions that a man is pronounced righteous, and not simply because of faith.

JAMES 2:25
25 In the same way also was not the notorious sinner Rahab declared to be righteous because of her actions when she welcomed the spies and
hurriedly helped them to escape another way?

JAMES 2:26
26 For just as a human body without a spirit is lifeless, so also faith is lifeless if it is unaccompanied by obedience.

CHAPTER 3

JAMES 3:1
1 Do not be eager, my brethren, for many among you to become teachers; for you know that we teachers shall undergo severer judgment.

JAMES 3:2
2 For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to
curb his whole nature.

JAMES 3:3
3 Remember that we put the horses' bit into their mouths to make them obey us, and so we turn their whole bodies round.

JAMES 3:4
4 So too with ships, great as they are, and often driven along by strong gales, yet they can be steered with a very small rudder in whichever direction
the caprice of the man at the helm chooses.

JAMES 3:5
5 In the same way the tongue is an insignificant part of the body, but it is immensely boastful. Remember how a mere spark may set a vast forest in
flames.

JAMES 3:6
6 And the tongue is a fire. That world of iniquity, the tongue, is placed within us spotting and soiling our whole nature, and setting the whole round
of our lives on fire, being itself set on fire by Gehenna.
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JAMES 3:7
7 For brute nature under all its forms - beasts and birds, reptiles and fishes - can be subjected and kept in subjection by human nature.
JAMES 3:6
6 And the tongue is a fire. That world of iniquity, the tongue, is placed within us spotting and soiling our whole nature, and setting the whole round
of our lives on fire, being itself set on fire by Gehenna.

JAMES 3:7
7 For brute nature under all its forms - beasts and birds, reptiles and fishes - can be subjected and kept in subjection by human nature.

JAMES 3:8
8 But the tongue no man or woman is able to tame. It is an ever-busy mischief, and is full of deadly poison.

JAMES 3:9
9 With it we bless the Lord and Father, and with it we curse men, who are made in God's likeness.

JAMES 3:10
10 Out of the same mouth there proceed blessing and cursing. My brethren, this ought not to be.

JAMES 3:11
11 In a fountain, are fresh water and bitter sent forth from the same opening?

JAMES 3:12
12 Can a fig-tree, my brethren, yield olives, or a vine yield figs? No; and neither can salt water yield sweet.

JAMES 3:13
13 Which of you is a wise and well-instructed man? Let him prove it by a right life with conduct guided by a wisely teachable spirit.

JAMES 3:14
14 But if in your hearts you have bitter feelings of envy and rivalry, do not speak boastfully and falsely, in defiance of the truth.

JAMES 3:15
15 That is not the wisdom which comes down from above: it belongs to earth, to the unspiritual nature, and to evil spirits.

JAMES 3:16
16 For where envy and rivalry are, there also are unrest and every vile deed.

JAMES 3:17
17 The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favoritism and
from all insincerity.

JAMES 3:18
18 And peace, for those who strive for peace, is the seed of which the harvest is righteousness.

CHAPTER 4

JAMES 4:1
1 What causes wars and contentions among you? Is it not the cravings which are ever at war within you for various pleasures?

JAMES 4:2
2 You covet things and yet cannot get them; you commit murder; you have passionate desires and yet cannot gain your end; you begin to fight and
make war. You have not, because you do not pray;

JAMES 4:3
3 or you pray and yet do not receive, because you pray wrongly, your object being to waste what you get on some pleasure or another.

JAMES 4:4
4 You unfaithful women, do you not know that friendship with the world means enmity to God? Therefore whoever is bent on being friendly with
the world makes himself an enemy to God.

JAMES 4:5
5 Or do you suppose that it is to no purpose that the Scripture says, "The Spirit which He has caused to dwell in our hearts yearns jealously over us"?

JAMES 4:6
6 But He gives more abundant grace, as is implied in His saying, "God sets Himself against the haughty, but to the lowly He gives grace."

JAMES 4:7
7 Submit therefore to God: resist the Devil, and he will flee from you.

JAMES 4:8
8 Draw near to God, and He will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you who are half-hearted towards
God.

JAMES 4:9
9 Afflict yourselves and mourn and weep aloud; let your laughter be turned into grief, and your gladness into shame.

JAMES 4:10
10 Humble(c)
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                                   Media the Lord, and He will exalt you.                                                               Page 398 / 536

JAMES 4:11
11 Do not speak evil of one another, brethren. The man who speaks evil of a brother-man or judges his brother-man speaks evil of the Law and
9 Afflict yourselves and mourn and weep aloud; let your laughter be turned into grief, and your gladness into shame.

JAMES 4:10
10 Humble yourselves in the presence of the Lord, and He will exalt you.

JAMES 4:11
11 Do not speak evil of one another, brethren. The man who speaks evil of a brother-man or judges his brother-man speaks evil of the Law and
judges the Law. But if you judge the Law, you are no longer one who obeys the Law, but one who judges it.

JAMES 4:12
12 The only real Lawgiver and Judge is He who is able to save or to destroy. Who are you to sit in judgment on your fellow man?

JAMES 4:13
13 Come, you who say, "To-day or to-morrow we will go to this or that city, and spend a year there and carry on a successful business,"

JAMES 4:14
14 when, all the while, you do not even know what will happen to-morrow. For what is the nature of your life? Why, it is but a mist, which appears
for a short time and then is seen no more.

JAMES 4:15
15 Instead of that you ought to say, "If it is the Lord's will, we shall live and do this or that."

JAMES 4:16
16 But, as the case stands, it is in mere self-confidence that you boast: all such boasting is evil.

JAMES 4:17
17 If, however, a man knows what it is right to do and yet does not do it, he commits a sin.

CHAPTER 5

JAMES 5:1
1 Come, you rich men, weep aloud and howl for your sorrows which will soon be upon you.

JAMES 5:2
2 Your treasures have rotted, and your piles of clothing are moth-eaten;

JAMES 5:3
3 your gold and your silver have become covered with rust, and the rust on them will give evidence against you, and will eat your flesh like fire. You
have hoarded up wealth in these last days.

JAMES 5:4
4 I tell you that the pay of the laborers who have gathered in your crops - pay which you are keeping back - is calling out against you; and the
outcries of those who have been your reapers have entered into the ears of the Lord of the armies of Heaven.

JAMES 5:5
5 Here on earth you have lived self-indulgent and profligate lives. You have stupefied yourselves with gross feeding; but a day of slaughter has come.

JAMES 5:6
6 You have condemned - you have murdered - the righteous man: he offers no resistance.

JAMES 5:7
7 Be patient therefore, brethren, until the Coming of the Lord. Notice how eagerly a farmer waits for a valuable crop! He is patient over it till it has
received the early and the later rain.

JAMES 5:8
8 So you also must be patient: keeping up your courage; for the Coming of the Lord is now close at hand.

JAMES 5:9
9 Do not cry out in condemnation of one another, brethren, lest you come under judgment. I tell you that the Judge is standing at the door.

JAMES 5:10
10 In illustration, brethren, of persecution patiently endured take the Prophets who have spoken as messengers from the Lord.

JAMES 5:11
11 Remember that we call those blessed who endured what they did. You have also heard of Job's patient endurance, and have seen the issue of the
Lord's dealings with him - how full of tenderness and pity the Lord is.

JAMES 5:12
12 But above all things, my brethren, do not swear, either by Heaven or by the earth, or with any other oath. Let your 'yes' be simply 'yes,' and your
'no' be simply 'no;' that you may not come under condemnation.

JAMES 5:13
13 Is one of you suffering? Let him pray. Is any one in good spirits? Let him sing a psalm.
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JAMES 5:14
14 Is any one ill? Let him send for the Elders of the Church, and let them pray over him, after anointing him with oil in the name of the Lord.
JAMES 5:13
13 Is one of you suffering? Let him pray. Is any one in good spirits? Let him sing a psalm.

JAMES 5:14
14 Is any one ill? Let him send for the Elders of the Church, and let them pray over him, after anointing him with oil in the name of the Lord.

JAMES 5:15
15 And the prayer of faith will restore the sick man, and the Lord will raise him up to health; and if he has committed sins, they shall be forgiven.

JAMES 5:16
16 Therefore confess your sins to one another, and pray for one another, so that you may be cured. The heartfelt supplication of a righteous man
exerts a mighty influence.

JAMES 5:17
17 Elijah was a man with a nature similar to ours, and he earnestly prayed that there might be no rain: and no rain fell on the land for three years
and six months.

JAMES 5:18
18 Again he prayed, and the sky gave rain and the land yielded its crops.

JAMES 5:19
19 My brethren, if one of you strays from the truth and some one brings him back,

JAMES 5:20
20 let him know that he who brings a sinner back from his evil ways will save the man's soul from death and throw a veil over a multitude of sins.


Weymouth 1 PETER
Peter's First Letter

The state of things described in this Letter answers to what we find in the first Letter to Timothy, and points to the same period. The "fiery trial" referred to is probably
the persecution which, begun by Nero, in 64 A.D., in order to divert attention from himself, was continued throughout the Roman Empire.

The Letter seems to be primarily addressed to those who regarded Peter as the Apostle to the Jews, although it is manifest that he did not think of these alone. The fact
that it is "full of Pauline thought and Pauline language," is accounted for by the well-grounded supposition that Peter arrived in Rome shortly before Paul was released.
So that this Letter, probably written about 65-66 A.D., was definitely intended to set before the Churches of Roman Asia "the inspiring vision of the two Apostles
working and planning together in the capital."

This would be at once the clearest lesson the Churches could have concerning their unity, and a great encouragement to those then undergoing tribulation and
persecution on behalf of Christ.

CHAPTER 1

1 PETER 1:1
1 Peter, an Apostle of Jesus Christ: To God's own people scattered over the earth, who are living as foreigners in Pontus, Galatia, Cappadocia, Roman
Asia, and Bithynia,

1 PETER 1:2
2 chosen in accordance with the foreknowledge of God the Father, through the sanctifying work of the Spirit, with a view to their obedience and to
their being sprinkled with the blood of Jesus Christ. May more and more grace and peace be granted to you.

1 PETER 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who in His great mercy has begotten us anew to an ever-living hope through the
resurrection of Jesus Christ from the dead,

1 PETER 1:4
4 to an inheritance imperishable, undefiled and unfading, which has been reserved in Heaven for you,

1 PETER 1:5
5 whom God in His power is guarding through faith for a salvation that even now stands ready for unveiling at the End of the Age.

1 PETER 1:6
6 Rejoice triumphantly in the prospect of this, even if now, for a short time, you are compelled to sorrow amid various trials.

1 PETER 1:7
7 The sorrow comes in order that the testing of your faith - being more precious than that of gold, which perishes and yet is proved by fire - may be
found to result in praise and glory and honor at the re-appearing of Jesus Christ.

1 PETER 1:8
8 Him you love, though your eyes have never looked on Him. In Him, though at present you cannot see Him, you nevertheless trust, and triumph
with a joy which is unspeakable and is crowned with glory,

1Copyright
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9 while you are securing as the outcome of your faith the salvation of your souls.
1 PETER 1:8
8 Him you love, though your eyes have never looked on Him. In Him, though at present you cannot see Him, you nevertheless trust, and triumph
with a joy which is unspeakable and is crowned with glory,

1 PETER 1:9
9 while you are securing as the outcome of your faith the salvation of your souls.

1 PETER 1:10
10 There were Prophets who earnestly inquired about that salvation, and closely searched into it - even those who spoke beforehand of the grace
which was to come to you.

1 PETER 1:11
11 They were eager to know the time which the Spirit of Christ within them kept indicating, or the characteristics of that time, when they solemnly
made known beforehand the sufferings that were to come upon Christ and the glories which would follow.

1 PETER 1:12
12 To them it was revealed that they were serving not themselves but you, when they foretold the very things which have now been openly declared
to you by those who, having been taught by the Holy Spirit which had been sent from Heaven, brought you the Good News. Angels long to stoop
and look into these things.

1 PETER 1:13
13 Therefore gird up your minds and fix your hopes calmly and unfalteringly upon the boon that is soon to be yours, at the re-appearing of Jesus
Christ.

1 PETER 1:14
14 And, since you delight in obedience, do not shape your lives by the cravings which used to dominate you in the time of your ignorance,

1 PETER 1:15
15 but - in imitation of the holy One who has called you - you also must be holy in all your habits of life.

1 PETER 1:16
16 Because it stands written, "You are to be holy, because I am holy."

1 PETER 1:17
17 And if you address as your Father Him who judges impartially in accordance with each man's actions, then spend in fear the time of your stay
here on earth,

1 PETER 1:18
18 knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of
life which had been handed down to you from your forefathers,

1 PETER 1:19
19 but with the precious blood of Christ - as of an unblemished and spotless lamb.

1 PETER 1:20
20 He was pre-destined indeed to this work, even before the creation of the world, but has been plainly manifested in these last days for the sake of
you who, through Him,

1 PETER 1:21
21 are faithful to God, who raised Him from among the dead and gave Him glory, so that your faith and hope are resting upon God.

1 PETER 1:22
22 Now that, through your obedience to the truth, you have purified your souls for cherishing sincere brotherly love, you must love another heartily
and fervently.

1 PETER 1:23
23 For you have been begotten again by God's ever-living and enduring word from a germ not of perishable, but of imperishable life.

1 PETER 1:24
24 "All mankind resemble the herbage, and all their beauty is like its flowers. The herbage dries up, and its flowers drop off;

1 PETER 1:25
25 But the word of the Lord remains for ever." And that means the Message which has been proclaimed among you in the Good News.

CHAPTER 2

1 PETER 2:1
1 Rid yourselves therefore of all ill-will and all deceitfulness, of insincerity and envy, and of all evil speaking.

1 PETER 2:2
2 Thirst, like newly-born infants, for pure milk for the soul, that by it you may grow up to salvation;

1 PETER 2:3
3 if you have had any experience of the goodness of the Lord.
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1 PETER 2:4
4 Come to Him, the ever-living Stone, rejected indeed by men as worthless, but in God's esteem chosen and held in honor.
1 PETER 2:3
3 if you have had any experience of the goodness of the Lord.

1 PETER 2:4
4 Come to Him, the ever-living Stone, rejected indeed by men as worthless, but in God's esteem chosen and held in honor.

1 PETER 2:5
5 And be yourselves also like living stones that are being built up into a spiritual house, to become a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.

1 PETER 2:6
6 For it is contained in Scripture, "See, I am placing on Mount Zion a Cornerstone, chosen, and held in honor, and he whose faith rests on Him shall
never have reason to feel ashamed."

1 PETER 2:7
7 To you believers, therefore, that honor belongs; but for unbelievers - "A Stone which the builders rejected has been made the Cornerstone,"

1 PETER 2:8
8 and "a Stone for the foot to strike against, and a Rock to stumble over." Their foot strikes against it because they are disobedient to God's Message,
and to this they were appointed.

1 PETER 2:9
9 But you are a chosen race, a priesthood of kingly lineage, a holy nation, a people belonging specially to God, that you may make known the
perfections of Him who called you out of darkness into His marvellous light.

1 PETER 2:10
10 Once you were not a people, but now you are the people of God. Once you had not found mercy, but now you have.

1 PETER 2:11
11 Dear friends, I entreat you as pilgrims and foreigners not to indulge the cravings of your lower natures: for all such cravings wage war upon the
soul.

1 PETER 2:12
12 Live honorable lives among the Gentiles, in order that, although they now speak against you as evil-doers, they may yet witness your good
conduct, and may glorify God on the day of reward and retribution.

1 PETER 2:13
13 Submit, for the Lord's sake, to every authority set up by man, whether it be to the Emperor as supreme ruler,

1 PETER 2:14
14 or to provincial Governors as sent by him for the punishment of evil-doers and the encouragement of those who do what is right.

1 PETER 2:15
15 For it is God's will that by doing what is right you should thus silence the ignorant talk of foolish persons.

1 PETER 2:16
16 Be free men, and yet do not make your freedom an excuse for base conduct, but be God's bondservants.

1 PETER 2:17
17 Honor every one. Love the brotherhood, fear God, honor the Emperor.

1 PETER 2:18
18 Household servants, be submissive to your masters, and show them the utmost respect - not only if they are kind and thoughtful, but also if they
are unreasonable.

1 PETER 2:19
19 For it is an acceptable thing with God, if, from a sense of duty to Him, a man patiently submits to wrong, when treated unjustly.

1 PETER 2:20
20 If you do wrong and receive a blow for it, what credit is there in your bearing it patiently? But if when you do right and suffer for it you bear it
patiently, this is an acceptable thing with God.

1 PETER 2:21
21 And it is to this you were called; because Christ also suffered on your behalf, leaving you an example so that you should follow in His steps.

1 PETER 2:22
22 He never sinned, and no deceitful language was ever heard from His mouth.

1 PETER 2:23
23 When He was reviled, He did not answer with reviling; when He suffered He uttered no threats, but left His wrongs in the hands of the righteous
Judge.
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1 PETER 2:24
24 The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned,
may live righteous lives. By His wounds yours have been healed.
1 PETER 2:23
23 When He was reviled, He did not answer with reviling; when He suffered He uttered no threats, but left His wrongs in the hands of the righteous
Judge.

1 PETER 2:24
24 The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned,
may live righteous lives. By His wounds yours have been healed.

1 PETER 2:25
25 For you were straying like lost sheep, but now you have come back to the Shepherd and Protector of your souls.

CHAPTER 3

1 PETER 3:1
1 Married women, in the same way, be submissive to your husbands, so that even if some of them disbelieve the Message, they may, apart from the
Message, be won over by the daily life of their wives, after watching your daily life -

1 PETER 3:2
2 so full of reverence, and so blameless!

1 PETER 3:3
3 Your adornment ought not to be a merely outward thing - one of plaiting the hair, putting on jewelry, or wearing beautiful dresses.

1 PETER 3:4
4 Instead of that, it should be a new nature within - the imperishable ornament of a gentle and peaceful spirit, which is indeed precious in the sight of
God.

1 PETER 3:5
5 For in ancient times also this was the way the holy women who set their hopes upon God used to adorn themselves, being submissive to their
husbands.

1 PETER 3:6
6 Thus, for instance, Sarah obeyed Abraham, acknowledging his authority over her. And you have become Sarah's children if you do what is right
and permit nothing whatever to terrify you.

1 PETER 3:7
7 Married men, in the same way, live with your wives with a clear recognition of the fact that they are weaker than you. Yet, since you are heirs with
them of God's free gift of Life, treat them with honor; so that your prayers may not be hindered.

1 PETER 3:8
8 In conclusion, all of you should be of one mind, quick to sympathize, kind to the brethren, tenderhearted, lowly-minded,

1 PETER 3:9
9 not requiting evil with evil nor abuse with abuse, but, on the contrary, giving a blessing in return, because a blessing is what you have been called
by God to inherit.

1 PETER 3:10
10 For "He who wishes to be well-satisfied with life and see happy days - let him restrain his tongue from evil, and his lips from deceitful words;

1 PETER 3:11
11 Let him turn from evil, and do good; Let him inquire for peace and go in pursuit of it.

1 PETER 3:12
12 For the eyes of the Lord are upon the righteous, and His ears are open to their supplication; but the face of the Lord is set against evil-doers."

1 PETER 3:13
13 And who will be able to harm you, if you show yourselves zealous for that which is good?

1 PETER 3:14
14 But even if you suffer for righteousness' sake, you are to be envied. So do not be alarmed by their threats, nor troubled;

1 PETER 3:15
15 but in your hearts consecrate Christ as Lord, being always ready to make your defense to any one who asks from you a reason for the hope which
you cherish.

1 PETER 3:16
16 Yet argue modestly and cautiously, keeping your consciences free from guilt, so that, when you are spoken against, those who slander your good
Christian lives may be put to shame.

1 PETER 3:17
17 For it is better that you should suffer for doing right, if such be God's will, than for doing evil;

1 PETER 3:18
18 because Christ also once for all died for sins, the innocent One for the guilty many, in order to bring us to God. He was put to death in the flesh,
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but made alive in the spirit,

1 PETER 3:19
1 PETER 3:18
18 because Christ also once for all died for sins, the innocent One for the guilty many, in order to bring us to God. He was put to death in the flesh,
but made alive in the spirit,

1 PETER 3:19
19 in which He also went and proclaimed His Message to the spirits that were in prison,

1 PETER 3:20
20 who in ancient times had been disobedient, while God's longsuffering was patiently waiting in the days of Noah during the building of the Ark, in
which a few persons - eight in number - were brought safely through the water.

1 PETER 3:21
21 And, corresponding to that figure, the water of baptism now saves you - not the washing off of material defilement, but the craving of a good
conscience after God - through the resurrection of Jesus Christ,

1 PETER 3:22
22 who is at God's right hand, having gone into Heaven, angels and authorities and powers having been made subject to Him.

CHAPTER 4

1 PETER 4:1
1 Since, then, Christ has suffered in the flesh, you also must arm yourselves with a determination to do the same - because he who has suffered in the
flesh has done with sin -

1 PETER 4:2
2 that in future you may spend the rest of your earthly lives, governed not by human passions, but by the will of God.

1 PETER 4:3
3 For you have given time enough in the past to the doing of the things which the Gentiles delight in - pursuing, as you did, a course of habitual
licence, debauchery, hard drinking, noisy revelry, drunkenness and unholy image-worship.

1 PETER 4:4
4 At this they are astonished - that you do not run into the same excess of profligacy as they do; and they speak abusively of you.

1 PETER 4:5
5 But they will have to give account to Him who stands ready to pronounce judgment on the living and the dead.

1 PETER 4:6
6 For it is with this end in view that the Good News was proclaimed even to some who were dead, that they may be judged, as all mankind will be
judged, in the body, but may be living a godly life in the spirit.

1 PETER 4:7
7 But the end of all things is now close at hand: therefore be sober-minded and temperate, so that you may give yourselves to prayer.

1 PETER 4:8
8 Above all continue to love one another fervently, for love throws a veil over a multitude of faults.

1 PETER 4:9
9 Extend ungrudging hospitality towards one another.

1 PETER 4:10
10 Whatever be the gifts which each has received, you must use them for one another's benefit, as good stewards of God's many-sided kindness.

1 PETER 4:11
11 If any one preaches, let it be as uttering God's truth; if any one renders a service to others, let it be in the strength which God supplies; so that in
everything glory may be given to God in the name of Jesus Christ, to whom belong the glory and the might to the Ages of the Ages. Amen.

1 PETER 4:12
12 Dear friends, do not be surprised at finding that that scorching flame of persecution is raging among you to put you to the test - as though some
surprising thing were accidentally happening to you.

1 PETER 4:13
13 On the contrary, in the degree that you share in the sufferings of the Christ, rejoice, so that at the unveiling of His glory you may also rejoice with
triumphant gladness.

1 PETER 4:14
14 You are to be envied, if you are being reproached for bearing the name of Christ; for in that case the Spirit of glory - even the Spirit of God - is
resting upon you.

1 PETER 4:15
15 But let not one of you suffer as a murderer or a thief or an evil-doer, or as a spy upon other people's business.
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1 PETER 4:16
16 If, however, any one suffers because he is a Christian, let him not be ashamed, but let him glorify God for being permitted to bear that name.
1 PETER 4:15
15 But let not one of you suffer as a murderer or a thief or an evil-doer, or as a spy upon other people's business.

1 PETER 4:16
16 If, however, any one suffers because he is a Christian, let him not be ashamed, but let him glorify God for being permitted to bear that name.

1 PETER 4:17
17 For the time has come for judgment to begin, and to begin at the house of God; and if it begins with us, what will be the end of those who reject
God's Good News?

1 PETER 4:18
18 And if it is difficult even for a righteous man to be saved, what will become of irreligious men and sinners?

1 PETER 4:19
19 Therefore also, let those who are suffering in accordance with the will of God entrust their souls in well-doing to a faithful Creator.

CHAPTER 5

1 PETER 5:1
1 So I exhort the Elders among you - I who am their fellow Elder and have been an eye-witness of the sufferings of the Christ, and am also a sharer in
the glory which is soon to be revealed.

1 PETER 5:2
2 Be shepherds of God's flock which is among you. Exercise the oversight not reluctantly but eagerly, in accordance with the will of God; not for base
gain but with cheerful minds;

1 PETER 5:3
3 not lording it over your Churches but proving yourselves patterns for the flock to imitate.

1 PETER 5:4
4 And then, when the chief Shepherd appears, you will receive the never-withering wreath of glory.

1 PETER 5:5
5 In the same way you younger men must submit to your elders; and all of you must gird yourselves with humility towards one another, for God sets
Himself against the proud, but gives grace to the humble.

1 PETER 5:6
6 Humble yourselves therefore beneath the mighty hand of God, so that at the right time He may set you on high.

1 PETER 5:7
7 Throw the whole of your anxiety upon Him, because He Himself cares for you.

1 PETER 5:8
8 Curb every passion, and be on the alert. Your great accuser, the Devil, is going about like a roaring lion to see whom he can devour.

1 PETER 5:9
9 Withstand him, firm in your faith; knowing that your brethren in other parts of the world are passing through just the same experiences.

1 PETER 5:10
10 And God, the giver of all grace, who has called you to share His eternal glory, through Christ, after you have suffered for a short time, will
Himself make you perfect, firm, and strong.

1 PETER 5:11
11 To Him be all power unto the Ages of the Ages! Amen.

1 PETER 5:12
12 I send this short letter by Silas, our faithful brother - for such I regard him - in order to encourage you, and to bear witness that what I have told
you is the true grace of God. In it stand fast.

1 PETER 5:13
13 The Church in Babylon, chosen like yourselves by God, sends greetings, and so does Mark my son.

1 PETER 5:14
14 Greet one another with a kiss of love. Peace be with all of you who are in Christ.


Weymouth 2 PETER
Peter's Second Letter

It is impossible to speak with any certainty as to either the date or the authorship of this Letter. From the beginning there have been doubts as to its genuineness and
canonicity, and these are represented to-day in the differing judgments of critics equally able and sincere.
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It has, however, unquestionably had a place in the canon of the New Testament since the Council of Laodicea in 372 A.D., and there is certainly no such decisive
evidence against it as to warrant our omitting it from the New Testament.
It is impossible to speak with any certainty as to either the date or the authorship of this Letter. From the beginning there have been doubts as to its genuineness and
canonicity, and these are represented to-day in the differing judgments of critics equally able and sincere.

It has, however, unquestionably had a place in the canon of the New Testament since the Council of Laodicea in 372 A.D., and there is certainly no such decisive
evidence against it as to warrant our omitting it from the New Testament.

It would appear that the writer, whoever he was, had seen the Letter from Jude, and bore it in mind in this his plea for such character and conduct on the part of
believers as were worthy of their faith and would prepare them for the Coming of the Lord. The whole Letter constitutes an earnest appeal for practical holiness.

CHAPTER 1

2 PETER 1:1
1 Simon Peter, a bondservant and Apostle of Jesus Christ: To those to whom there has been allotted the same precious faith as that which is ours
through the righteousness of our God and of our Savior Jesus Christ.

2 PETER 1:2
2 May more and more grace and peace be granted to you in a full knowledge of God and of Jesus our Lord,

2 PETER 1:3
3 seeing that His divine power has given us all things that are needful for life and godliness, through our knowledge of Him who has appealed to us
by His own glorious perfections.

2 PETER 1:4
4 It is by means of these that He has granted us His precious and wondrous promises, in order that through them you may, one and all, become
sharers in the very nature of God, having completely escaped the corruption which exists in the world through earthly cravings.

2 PETER 1:5
5 But for this very reason - adding, on your part, all earnestness - along with your faith, manifest also a noble character: along with a noble character,
knowledge;

2 PETER 1:6
6 along with knowledge, self-control; along with self-control, power of endurance;

2 PETER 1:7
7 along with power of endurance, godliness; along with godliness, brotherly affection; and along with brotherly affection, love.

2 PETER 1:8
8 If these things exist in you, and continually increase, they prevent your being either idle or unfruitful in advancing towards a full knowledge of our
Lord Jesus Christ.

2 PETER 1:9
9 For the man in whom they are lacking is blind and cannot see distant objects, in that he has forgotten that he has been cleansed from his old sins.

2 PETER 1:10
10 For this reason, brethren, be all the more in earnest to make sure that God has called you and chosen you; for it is certain that so long as you
practise these things, you will never stumble.

2 PETER 1:11
11 And so a triumphant admission into the eternal Kingdom of our Lord and Savior Jesus Christ will be freely granted to you.

2 PETER 1:12
12 For this reason I shall always persist in reminding you of these things, although you know them and are stedfast believers in truth which you
already possess.

2 PETER 1:13
13 But I think it right, so long as I remain in the body, my present dwelling-place, to arouse you by such reminders.

2 PETER 1:14
14 For I know that the time for me to lay aside my body is now rapidly drawing near, even as our Lord Jesus Christ has revealed to me.

2 PETER 1:15
15 So on every possible occasion I will also do my best to enable you to recall these things after my departure.

2 PETER 1:16
16 For when we made known to you the power and Coming of our Lord Jesus Christ, we were not eagerly following cleverly devised legends, but we
had been eye-witnesses of His majesty.

2 PETER 1:17
17 He received honor and glory from God the Father, and out of the wondrous glory words such as these were spoken to Him, "This is My dearly-
loved Son, in whom I take delight."

2 PETER 1:18
18 And we ourselves heard these words come from Heaven, when we were with Him on the holy mountain.
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2 PETER 1:19
19 And in the written word of prophecy we have something more permanent; to which you do well to pay attention - as to a lamp shining in a dimly-
2 PETER 1:18
18 And we ourselves heard these words come from Heaven, when we were with Him on the holy mountain.

2 PETER 1:19
19 And in the written word of prophecy we have something more permanent; to which you do well to pay attention - as to a lamp shining in a dimly-
lighted place - until day dawns and the morning star rises in your hearts.

2 PETER 1:20
20 But, above all, remember that no prophecy in Scripture will be found to have come from the prophet's own prompting;

2 PETER 1:21
21 for never did any prophecy come by human will, but men sent by God spoke as they were impelled by the Holy Spirit.

CHAPTER 2

2 PETER 2:1
1 But there were also false prophets among the people, as there will be teachers of falsehood among you also, who will cunningly introduce fatal
divisions, disowning even the Sovereign Lord who has redeemed them, and bringing on themselves swift destruction.

2 PETER 2:2
2 And in their immoral ways they will have many eager disciples, through whom religion will be brought into disrepute.

2 PETER 2:3
3 Thirsting for riches, they will trade on you with their canting talk. From of old their judgment has been working itself out, and their destruction has
not been slumbering.

2 PETER 2:4
4 For God did not spare angels when they had sinned, but hurling them down to Tartarus consigned them to caves of darkness, keeping them in
readiness for judgment.

2 PETER 2:5
5 And He did not spare the ancient world, although He preserved Noah, a herald of righteousness, with seven others, when He brought a deluge on
the world of the ungodly.

2 PETER 2:6
6 He reduced to ashes the cities of Sodom and Gomorrah, and condemned them to overthrow, making them an example to people who might in
future be living godless lives.

2 PETER 2:7
7 But when righteous Lot was sore distressed by the gross misconduct of immoral men He rescued him.

2 PETER 2:8
8 (For their lawless deeds were torture, day after day, to the pure soul of that righteous man - all that he saw and heard whilst living in their midst.)

2 PETER 2:9
9 Since all this is so, the Lord knows how to rescue godly men from temptation, and on the other hand how to keep the unrighteous under
punishment in readiness for the Day of Judgment,

2 PETER 2:10
10 and especially those who are abandoned to sensuality - craving, as they do, for polluted things, and scorning control. Fool-hardy and self-willed,
they do not tremble when speaking evil of glorious beings;

2 PETER 2:11
11 while angels, though greater than they in might and power, do not bring any insulting accusation against such in the presence of the Lord.

2 PETER 2:12
12 But these men, like brute beasts, created (with their natural instincts) only to be captured or destroyed, are abusive in matters of which they are
ignorant, and in their corruption will perish,

2 PETER 2:13
13 being doomed to receive a requital for their guilt. They reckon it pleasure to feast daintily in broad daylight. They are spots and blemishes, while
feeding luxuriously at their love-feasts, and banqueting with you.

2 PETER 2:14
14 Their very eyes are full of adultery - being eyes which never cease from sin. These men set traps to catch unstedfast souls, their own hearts being
well trained in greed. They are fore-doomed to God's curse!

2 PETER 2:15
15 Forsaking the straight road, they have gone astray, having eagerly followed in the steps of Balaam, the son of Beor, who was bent on securing the
wages of unrighteousness.

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16 But he was rebuked for his transgression: a dumb ass spoke with a human voice and checked the madness of the Prophet.
2 PETER 2:15
15 Forsaking the straight road, they have gone astray, having eagerly followed in the steps of Balaam, the son of Beor, who was bent on securing the
wages of unrighteousness.

2 PETER 2:16
16 But he was rebuked for his transgression: a dumb ass spoke with a human voice and checked the madness of the Prophet.

2 PETER 2:17
17 These people are wells without water, mists driven along by a storm, men for whom the dense darkness has been reserved.

2 PETER 2:18
18 For, while they pour out their frivolous and arrogant talk, they use earthly cravings - every kind of immorality - as a bait to entrap men who are
just escaping from the influence of those who live in error.

2 PETER 2:19
19 And they promise them freedom, although they are themselves the slaves of what is corrupt. For a man is the slave of any one by whom he has
been worsted in fight.

2 PETER 2:20
20 For if, after escaping from the pollutions of the world through a full knowledge of our Lord and Savior Jesus Christ, people are once more
entangled in these pollutions and are overcome, their last state has become worse than their first.

2 PETER 2:21
21 For it would have been better for them not to have fully known the way of righteousness, than, after knowing it, to turn back from the holy
commandments in which they were instructed.

2 PETER 2:22
22 Their case is that described in the true proverb, "A dog returns to what he has vomited," and also in the other proverb, "The sow has washed itself
and now goes back to roll in its filth."

CHAPTER 3

2 PETER 3:1
1 This letter which I am now writing to you, dear friends, is my second letter. In both my letters I seek to revive in your honest minds the memory of
certain things,

2 PETER 3:2
2 so that you may recall the words spoken long ago by the holy Prophets, and the commandments of our Lord and Savior given you through your
Apostles.

2 PETER 3:3
3 But, above all, remember that, in the last days, men will come who make a mock at everything - men governed only by their own passions,

2 PETER 3:4
4 and, asking, "What has become of His promised Return? For from the time our forefathers fell asleep all things continue as they have been ever
since the creation of the world."

2 PETER 3:5
5 For they are wilfully blind to the fact that there were heavens which existed of old, and an earth, the latter arising out of water and extending
continuously through water, by the command of God;

2 PETER 3:6
6 and that, by means of these, the then existing race of men was overwhelmed with water and perished.

2 PETER 3:7
7 But the present heavens and the present earth are, by the command of the same God, kept stored up, reserved for fire in preparation for a day of
judgment and of destruction for the ungodly.

2 PETER 3:8
8 But there is one thing, dear friends, which you must not forget. With the Lord one day resembles a thousand years and a thousand years resemble
one day.

2 PETER 3:9
9 The Lord is not slow in fulfilling His promise, in the sense in which some men speak of slowness. But He bears patiently with you, His desire being
that no one should perish but that all should come to repentance.

2 PETER 3:10
10 The day of the Lord will come like a thief - it will be a day on which the heavens will pass away with a rushing noise, the elements be destroyed in
the fierce heat, and the earth and all the works of man be utterly burnt up.

2 PETER 3:11
11 Since all these things are thus pre-destined to dissolution, what sort of men ought you to be found to be in all holy living and godly conduct,

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12 eagerly looking forward to the coming of the day of God, by reason of which the heavens, all ablaze, will be destroyed, and the elements will melt
in the fierce heat?
2 PETER 3:11
11 Since all these things are thus pre-destined to dissolution, what sort of men ought you to be found to be in all holy living and godly conduct,

2 PETER 3:12
12 eagerly looking forward to the coming of the day of God, by reason of which the heavens, all ablaze, will be destroyed, and the elements will melt
in the fierce heat?

2 PETER 3:13
13 But in accordance with His promise we are expecting new heavens and a new earth, in which righteousness will dwell.

2 PETER 3:14
14 Therefore, dear friends, since you have these expectations, earnestly seek to be found in His presence, free from blemish or reproach, in peace.

2 PETER 3:15
15 And always regard the patient forbearance of our Lord as salvation, as our dear brother Paul also has written to you in virtue of the wisdom
granted to him.

2 PETER 3:16
16 That is what he says in all his letters, when speaking in them of these things. In those letters there are some statements hard to understand, which
ill-taught and unprincipled people pervert, just as they do the rest of the Scriptures, to their own ruin.

2 PETER 3:17
17 You, therefore, dear friends, having been warned beforehand, must continually be on your guard so as not to be led astray by the false teaching of
immoral men nor fall from your own stedfastness.

2 PETER 3:18
18 But be always growing in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be all glory, both now and to the day of Eternity!
1 JOHN

John's First Letter

That this Letter was the actual work of the Apostle John, the son of Zabdi, has been abundantly testified from the very earliest times.

Some modern critics have doubted it, on the ground of internal evidence. But a calm survey of the whole case does not bear out their objections. Dr. Salmon well says
that no explanation of the origin of the Epistle fits the facts so well as the one which has always prevailed. It seems to have been addressed to the Church at large, with
perhaps special reference to the Churches in Roman Asia.

The connection between this Letter and the fourth Gospel is "intimate and organic. The Gospel is objective and the Epistle subjective. The Gospel suggests principles of
conduct which the Epistle lays down explicitly. The Epistle implies facts which the Gospel states as historically true."

This Letter appears to have been written from Ephesus, and critics have usually assigned 95 A. D., or some other year equally late in the Apostolic age, as the probable
date of its composition. On the other hand the internal evidence points to a date immediately preceding the destruction of Jerusalem in 70 A.D. See 2:8(last clause);
2:18; 4:3; and note the expectation of a speedy Coming of Christ (2:28; 3:2) - an expectation which seems almost to have ceased in the early Church after that date.

CHAPTER 1

2 PETER 1:1
1 That which was from the beginning, which we have listened to, which we have seen with our own eyes, and our own hands have handled
concerning the Word of Life -

2 PETER 1:2
2 the Life was manifested, and we have seen and bear witness, and we declare unto you the Life of the Ages which was with the Father and was
manifested to us -

2 PETER 1:3
3 that which we have seen and listened to we now announce to you also, in order that you also may have fellowship in it with us, and this fellowship
with us is fellowship with the Father and with His Son Jesus Christ.

2 PETER 1:4
4 And we write these things in order that our joy may be made complete.

2 PETER 1:5
5 This is the Message which we have heard from the Lord Jesus and now deliver to you - God is Light, and in Him there is no darkness.

2 PETER 1:6
6 If, while we are living in darkness, we profess to have fellowship with Him, we speak falsely and are not adhering to the truth.

2 PETER 1:7
7 But if we live in the light as He is in the light, we have fellowship with one another, and the blood of Jesus, His Son, cleanses us from all sin.

2 PETER 1:8
8 If we claim to be already free from sin, we lead ourselves astray and the truth has no place in our hearts.

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9 If we confess our sins, He is so faithful and just that He forgives us our sins and cleanses us from all unrighteousness.
2 PETER 1:8
8 If we claim to be already free from sin, we lead ourselves astray and the truth has no place in our hearts.

2 PETER 1:9
9 If we confess our sins, He is so faithful and just that He forgives us our sins and cleanses us from all unrighteousness.

2 PETER 1:10
10 If we deny that we have sinned, we make Him a liar, and His Message has no place in our hearts.

CHAPTER 2

2 PETER 2:1
1 Dear children, I write thus to you in order that you may not sin. If any one sins, we have an Advocate with the Father - Jesus Christ the righteous;

2 PETER 2:2
2 and He is an atoning sacrifice for our sins, and not for ours only, but also for the sins of the whole world.

2 PETER 2:3
3 And by this we may know that we know Him - if we obey His commands.

2 PETER 2:4
4 He who professes to know Him, and yet does not obey His commands, is a liar, and the truth has no place in his heart.

2 PETER 2:5
5 But whoever obeys His Message, in him love for God has in very deed reached perfection. By this we can know that we are in Him.

2 PETER 2:6
6 The man who professes to be continuing in Him is himself also bound to live as He lived.

2 PETER 2:7
7 My dearly-loved friends, it is no new command that I am now giving you, but an old command which you have had from the very beginning. By
the old command I mean the teaching which you have already received.

2 PETER 2:8
8 And yet I am giving you a new command, for such it really is, so far as both He and you are concerned: because the darkness is now passing away
and the light, the true light, is already beginning to shine.

2 PETER 2:9
9 Any one who professes to be in the light and yet hates his brother man is still in darkness.

2 PETER 2:10
10 He who loves his brother man continues in the light, and his life puts no stumbling-block in the way of others.

2 PETER 2:11
11 But he who hates his brother man is in darkness and is walking in darkness; and he does not know where he is going - because the darkness has
blinded his eyes.

2 PETER 2:12
12 I am writing to you, dear children, because for His sake your sins are forgiven you.

2 PETER 2:13
13 I am writing to you, fathers, because you know Him who has existed from the very beginning. I am writing to you, young men, because you have
overcome the Evil one. I have written to you, children, because you know the Father.

2 PETER 2:14
14 I have written to you, fathers, because you know Him who has existed from the very beginning. I have written to you, young men, because you
are strong and God's Message still has a place in your hearts, and you have overcome the Evil one.

2 PETER 2:15
15 Do not love the world, nor the things in the world. If any one loves the world, there is no love in his heart for the Father.

2 PETER 2:16
16 For the things in the world - the cravings of the earthly nature, the cravings of the eyes, the show and pride of life - they all come, not from the
Father, but from the world.

2 PETER 2:17
17 And the world, with its cravings, is passing away, but he who does God's will continues for ever.

2 PETER 2:18
18 Dear children, the last hour has come; and as you once heard that there was to be an anti-Christ, so even now many anti-Christs have appeared.
By this we may know that the last hour has come.

2 PETER 2:19
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they left us that it might be manifest that professed believers do not all belong to us.
By this we may know that the last hour has come.

2 PETER 2:19
19 They have gone forth from our midst, but they did not really belong to us; for had they belonged to us, they would have remained with us. But
they left us that it might be manifest that professed believers do not all belong to us.

2 PETER 2:20
20 As for you, you have an anointing from the holy One and have perfect knowledge.

2 PETER 2:21
21 I have written to you, not because you are ignorant of the truth, but because you know it, and you know that nothing false comes from the truth.

2 PETER 2:22
22 Who is a liar compared with him who denies that Jesus is the Christ? He who disowns the Father and the Son is the anti-Christ.

2 PETER 2:23
23 No one who disowns the Son has the Father. He who acknowledges the Son has also the Father.

2 PETER 2:24
24 As for you, let the teaching which you have received from the very beginning continue in your hearts. If that teaching does continue in your
hearts, you also will continue to be in union with the Son and with the Father.

2 PETER 2:25
25 And this is the promise which He Himself has given us - the Life of the Ages.

2 PETER 2:26
26 I have thus written to you concerning those who are leading you astray.

2 PETER 2:27
27 And as for you, the anointing which you received from Him remains within you, and there is no need for any one to teach you. But since His
anointing gives you instruction in all things - and is true and is no falsehood - you are continuing in union with Him even as it has taught you to do.

2 PETER 2:28
28 And now, dear children, continue in union with Him; so that, if He re-appears, we may have perfect confidence, and may not shrink away in
shame from His presence at His Coming.

2 PETER 2:29
29 Since you know that He is righteous, be assured also that the man who habitually acts righteously is a child of His.

CHAPTER 3

2 PETER 3:1
1 See what marvellous love the Father has bestowed upon us - that we should be called God's children: and that is what we are. For this reason the
world does not recognize us - because it has not known Him.

2 PETER 3:2
2 Dear friends, we are now God's children, but what we are to be in the future has not yet been fully revealed. We know that if Christ reappears we
shall be like Him, because we shall see Him as He is.

2 PETER 3:3
3 And every man who has this hope fixed on Him, purifies himself so as to be as pure as He is.

2 PETER 3:4
4 Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of Law.

2 PETER 3:5
5 And you know that He appeared in order to take away sins; and in Him there is no sin.

2 PETER 3:6
6 No one who continues in union with Him lives in sin: no one who lives in sin has seen Him or knows Him.

2 PETER 3:7
7 Dear children, let no one lead you astray. The man who acts righteously is righteous, just as He is righteous.

2 PETER 3:8
8 He who is habitually guilty of sin is a child of the Devil, because the Devil has been a sinner from the very beginning. The Son of God appeared for
the purpose of undoing the work of the Devil.

2 PETER 3:9
9 No one who is a child of God is habitually guilty of sin. A God-given germ of life remains in him, and he cannot habitually sin - because he is a
child of God.

2 PETER 3:10
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                                              and the Devil's children: no one who fails to act righteously is a child of God, nor he who does411
                                                                                                                                               not /love
                                                                                                                                                      536
his brother man.
child of God.

2 PETER 3:10
10 By this we can distinguish God's children and the Devil's children: no one who fails to act righteously is a child of God, nor he who does not love
his brother man.

2 PETER 3:11
11 For this is the Message you have heard from the beginning - that we are to love one another.

2 PETER 3:12
12 We are not to resemble Cain, who was a child of the Evil one and killed his own brother. And why did he kill him? Because his own actions were
wicked and his brother's actions righteous.

2 PETER 3:13
13 Do not be surprised, brethren, if the world hates you.

2 PETER 3:14
14 As for us, we know that we have already passed out of death into Life - because we love our brother men. He who is destitute of love continues
dead.

2 PETER 3:15
15 Every one who hates his brother man is a murderer; and you know that no murderer has the Life of the Ages continuing in him.

2 PETER 3:16
16 We know what love is - through Christ's having laid down His life on our behalf; and in the same way we ought to lay down our lives for our
brother men.

2 PETER 3:17
17 But if any one has this world's wealth and sees that his brother man is in need, and yet hardens his heart against him - how can such a one
continue to love God?

2 PETER 3:18
18 Dear children, let us not love in words only nor with the lips, but in deed and in truth.

2 PETER 3:19
19 And in this way we shall come to know that we are loyal to the truth, and shall satisfy our consciences in His presence

2 PETER 3:20
20 in whatever matters our hearts condemn us - because God is greater than our hearts and knows everything.

2 PETER 3:21
21 Dear friends, if our hearts do not condemn us, we have perfect confidence towards God;

2 PETER 3:22
22 and whatever we ask for we obtain from Him, because we obey His commands and do the things which are pleasing in His sight.

2 PETER 3:23
23 And this is His command - that we are to believe in His Son Jesus Christ and love one another, just as He has commanded us to do.

2 PETER 3:24
24 The man who obeys His commands continues in union with God, and God continues in union with him; and through His Spirit whom He has
given us we can know that He continues in union with us.

CHAPTER 4

2 PETER 4:1
1 Dear friends, do not believe every spirit, but put the spirits to the test to see whether they are from God; for many false teachers have gone out into
the world.

2 PETER 4:2
2 The test by which you may recognize the Spirit of God is that every spirit which acknowledges that Jesus Christ has come as man is from God,

2 PETER 4:3
3 and that no spirit is from God which does not acknowledge this about Jesus. Such is the spirit of the anti-Christ; of whose coming you have heard,
and it is already in the world.

2 PETER 4:4
4 As for you, dear children, you are God's children, and have successfully resisted them; for greater is He who is in you than he who is in the world.

2 PETER 4:5
5 They are the world's children, and so their language is that of the world, and the world listens to them. We are God's children.

2 PETER 4:6
6Copyright
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                                                                                                                                          Page 412  the/ Spirit
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of truth from the spirit of error.
5 They are the world's children, and so their language is that of the world, and the world listens to them. We are God's children.

2 PETER 4:6
6 The man who is beginning to know God listens to us, but he who is not a child of God does not listen to us. By this test we can distinguish the Spirit
of truth from the spirit of error.

2 PETER 4:7
7 Dear friends, let us love one another; for love has its origin in God, and every one who loves has become a child of God and is beginning to know
God.

2 PETER 4:8
8 He who is destitute of love has never had any knowledge of God; because God is love.

2 PETER 4:9
9 God's love for us has been manifested in that He has sent His only Son into the world so that we may have Life through Him.

2 PETER 4:10
10 This is love indeed - we did not love God, but He loved us and sent His Son to be an atoning sacrifice for our sins.

2 PETER 4:11
11 Dear friends, if God has so loved us, we also ought to love one another.

2 PETER 4:12
12 No one has ever yet seen God. If we love one another, God continues in union with us, and His love in all its perfection is in our hearts.

2 PETER 4:13
13 We can know that we are continuing in union with Him and that He is continuing in union with us, by the fact that He has given us a portion of
His Spirit.

2 PETER 4:14
14 And we have seen and bear witness that the Father has sent the Son to be the Savior of the world.

2 PETER 4:15
15 Whoever acknowledges that Jesus is the Son of God - God continues in union with him, and he continues in union with God.

2 PETER 4:16
16 And, as for us, we know the love which God has for us, and we confide in it. God is love, and he who continues to love continues in union with
God, and God continues in union with him.

2 PETER 4:17
17 Our love will be manifested in all its perfection by our having complete confidence on the day of the Judgment; because just what He is, we also
are in the world.

2 PETER 4:18
18 Love has in it no element of fear; but perfect love drives away fear, because fear involves pain, and if a man gives way to fear, there is something
imperfect in his love.

2 PETER 4:19
19 We love because God first loved us.

2 PETER 4:20
20 If any one says that he loves God, while he hates his brother man, he is a liar; for he who does not love his brother man whom he has seen, cannot
love God whom he has not seen.

2 PETER 4:21
21 And the command which we have from Him is that he who loves God must love his brother man also.

CHAPTER 5

2 PETER 5:1
1 Every one who believes that Jesus is the Christ is a child of God; and every one who loves the Father loves also Him who is the Father's Child.

2 PETER 5:2
2 The fact that we love God Himself, and obey His commands, is a proof that we love God's children.

2 PETER 5:3
3 Love for God means obedience to His commands; and His commands are not irksome.

2 PETER 5:4
4 For every child of God overcomes the world; and the victorious principle which has overcome the world is our faith.

2 PETER 5:5
5 Who but the man that believes that Jesus is the Son of God overcomes the world?
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2 PETER 5:6
6 Jesus Christ is He who came with water and blood; not with the water only, but with the water and with the blood. And it is the Spirit who gives
testimony - because the Spirit is the Truth.
2 PETER 5:5
5 Who but the man that believes that Jesus is the Son of God overcomes the world?

2 PETER 5:6
6 Jesus Christ is He who came with water and blood; not with the water only, but with the water and with the blood. And it is the Spirit who gives
testimony - because the Spirit is the Truth.

2 PETER 5:7
7 For there are three that give testimony - the Spirit, the water, and the blood;

2 PETER 5:8
8 and there is complete agreement between these three.

2 PETER 5:9
9 If we accept the testimony of men, God's testimony is greater: for God's testimony consists of the things which He has testified about His Son.

2 PETER 5:10
10 He who believes in the Son of God has the testimony in his own heart: he who does not believe God has made Him a liar, in that he has refused to
accept the testimony which God has given about His Son.

2 PETER 5:11
11 And that testimony is to the effect that God has given us the Life of the Ages, and that this Life is in His Son.

2 PETER 5:12
12 He who has the Son has the Life: he who has not the Son of God has not the Life.

2 PETER 5:13
13 I write all this to you in order that you who believe in the Son of God may know for certain that you already have the Life of the Ages.

2 PETER 5:14
14 And we have an assured confidence that whenever we ask anything in accordance with His will, He listens to us.

2 PETER 5:15
15 And since we know that He listens to us, then whatever we ask, we know that we have the things which we have asked from Him.

2 PETER 5:16
16 If any one sees a brother man committing a sin which is not unto death, he shall ask and God shall give him life - for those who do not sin unto
death. There is such a thing as sin unto death; for that I do not bid him make request.

2 PETER 5:17
17 Any kind of wrongdoing is sin; but there is sin which is not unto death.

2 PETER 5:18
18 We know that no one who is a child of God lives in sin, but He who is God's Child keeps him, and the Evil one cannot touch him.

2 PETER 5:19
19 We know that we are children of God, and that the whole world lies in the power of the Evil one.

2 PETER 5:20
20 And we know that the Son of God has come, and has given us understanding so that we know the true One, and are in union with the true One -
that is, we are in union with His Son Jesus Christ. He is the true God and the Life of the Ages.

2 PETER 5:21
21 Dear children, guard yourselves from idols.


Weymouth 2 JOHN
John's Second Letter

Although we are unable to fix the exact date of this Letter or the place at which it was written, there is sufficient evidence, both external and internal, to warrant our
acceptance of it as a genuine work of the Apostle John.

Some have thought that the "lady" addressed stands for an unknown Church, but upon careful consideration it appears more reasonable and natural to regard the Letter
as having been a private one. It is impossible to discover the name of the individual to whom it was sent, but both this and the following Letter may be taken as
"precious specimens of the private correspondence of the beloved Apostle."

CHAPTER 1

2 JOHN 1:1
1 The Elder to the elect lady and her children. Truly I love you all, and not I alone, but also all who know the truth,

2 JOHN 1:2
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2 JOHN 1:3
3 Grace, mercy and peace will be with us from God the Father, and from Jesus Christ the Son of the Father, in truth and love.
1 The Elder to the elect lady and her children. Truly I love you all, and not I alone, but also all who know the truth,

2 JOHN 1:2
2 for the sake of the truth which is continually in our hearts and will be with us for ever.

2 JOHN 1:3
3 Grace, mercy and peace will be with us from God the Father, and from Jesus Christ the Son of the Father, in truth and love.

2 JOHN 1:4
4 It is an intense joy to me to have found some of your children living true Christian lives, in obedience to the command which we have received from
the Father.

2 JOHN 1:5
5 And now, dear lady, I pray you - writing to you, as I do, not a new command, but the one which we have had from the very beginning - let us love
one another.

2 JOHN 1:6
6 The love of which I am speaking consists in our living in obedience to God's commands. God's command is that you should live in obedience to
what you all heard from the very beginning.

2 JOHN 1:7
7 For many deceivers have gone out into the world - men who do not acknowledge Jesus as Christ who has come in human nature. Such a one is 'the
deceiver' and 'the anti-Christ.'

2 JOHN 1:8
8 Keep guard over yourselves, so that you may not lose the results of your good deeds, but may receive back a full reward.

2 JOHN 1:9
9 No one has God, who instead of remaining true to the teaching of Christ, presses on in advance: but he who remains true to that teaching has both
the Father and the Son.

2 JOHN 1:10
10 If any one who comes to you does not bring this teaching, do not receive him under your roof nor bid him Farewell.

2 JOHN 1:11
11 He who bids him Farewell is a sharer in his evil deeds.

2 JOHN 1:12
12 I have a great deal to say to you all, but will not write it with paper and ink. Yet I hope to come to see you and speak face to face, so that your
happiness may be complete.

2 JOHN 1:13
13 The children of your elect sister send greetings to you.


Weymouth 3 JOHN
John's Third Letter

There can be no doubt that this Letter was addressed to an individual person. We cannot affix to it a definite date, or place, but the most natural supposition - which
there is nothing to contradict - is that it came from the Apostle in Ephesus, about the same time as the preceding Letter.

The special mention of Diotrephes and his behaviour points indeed to a somewhat advanced development in the Church to which Galus belonged, but such characters
are all too possible at any juncture to afford in this instance any guarantee of a later date.

In this, as in the preceding Letters, the writer's great concern is that transcendental truth should be embodied in practical holiness.

CHAPTER 1

3 JOHN 1:1
1 The Elder to his dear friend Gaius. Truly I love you.

3 JOHN 1:2
2 My dear friend, I pray that you may in all respects prosper and enjoy good health, just as your soul already prospers.

3 JOHN 1:3
3 For it is an intense joy to me when brethren come and bear witness to your fidelity to the truth - that you live in obedience to the truth.

3 JOHN 1:4
4 I have no greater joy than to hear that my children are living in obedience to the truth.

3 JOHN 1:5
5 My dear friend, you are acting faithfully in all your behaviour towards the brethren, even when they are strangers to you.

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fellowship with God.
3 JOHN 1:5
5 My dear friend, you are acting faithfully in all your behaviour towards the brethren, even when they are strangers to you.

3 JOHN 1:6
6 They have testified, in the presence of the Church, to your love; and you will do well to help them on their journey in a manner worthy of your
fellowship with God.

3 JOHN 1:7
7 For it is for Christ that they have gone forth, accepting nothing from the Gentiles.

3 JOHN 1:8
8 It is therefore our duty to show hospitality to such men, so that we may be fellow workers in promoting the truth.

3 JOHN 1:9
9 I wrote to the Church, but Diotrephes, who loves to have the first place among them, refuses to listen to us.

3 JOHN 1:10
10 For this reason, if I come, I shall not forget his conduct, nor his idle and mischievous talk against us. And he does not stop there: he not only will
not receive the brethren, but those who desire to do this he hinders, and excludes them from the Church.

3 JOHN 1:11
11 My dear friend, do not follow wrong examples, but right ones. He who habitually does what is right is a child of God: he who habitually does
what is wrong has not seen God.

3 JOHN 1:12
12 The character of Demetrius has the approval of all men, and of the truth itself. We also express our approval of it, and you know that we only give
our approval to that which is true.

3 JOHN 1:13
13 I have a great deal to say to you, but I do not wish to go on writing it with ink and pen.

3 JOHN 1:14
14 But I hope to see you very soon, and then we will speak face to face. Peace be with you. Our friends send greetings to you. Greet our friends
individually.


Weymouth JUDE
Jude's Letter

Of the time and place of the composition of this Letter we know nothing beyond what may be inferred from its contents. These seem to show that it was written in
Palestine, and the absence of any reference to so striking an event as the destruction of Jerusalem points to a date earlier than 70 A. D.

It has, however, been thought that such a rebuke of error and licentiousness as that which this Letter contains can only apply to the forms of Gnosticism known to have
existed in the first quarter of the second century. But there is no reason to doubt that the author was the man he asserts he was, the brother of James, the head of the
Church in Jerusalem. He was, therefore, not an Apostle but one of the Lord's brothers.

The abiding value of the Letter consists in its severe condemnation of merely professional Christianity, and its remarkably beautiful doxology.

CHAPTER 1

JUDE 1:1
1 Jude, a bondservant of Jesus Christ and a brother of James: To those who are in God the Father, enfolded in His love, and kept for Jesus Christ, and
called.

JUDE 1:2
2 May mercy, peace and love be abundantly granted to you.

JUDE 1:3
3 Dear friends, since I am eager to begin a letter to you on the subject of our common salvation, I find myself constrained to write and cheer you on
to the vigorous defense of the faith delivered once for all to God's people.

JUDE 1:4
4 For certain persons have crept in unnoticed - men spoken of in ancient writings as pre-destined to this condemnation - ungodly men, who pervert
the grace of our God into an excuse for immorality, and disown Jesus Christ, our only Sovereign and Lord.

JUDE 1:5
5 I desire to remind you - although the whole matter is already familiar to you - that the Lord saved a people out of the land of Egypt, but afterwards
destroyed those who had no faith.

JUDE 1:6
6 And angels - those who did not keep the position originally assigned to them, but deserted their own proper abode - He reserves in everlasting
bonds, in darkness, in preparation for the judgment of the great day.
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JUDE 1:7
7 So also Sodom and Gomorrah - and the neighboring towns in the same manner - having been guilty of gross fornication and having gone astray in
pursuit of unnatural vice, are now before us as a specimen of the fire of the Ages in the punishment which they are undergoing.
JUDE 1:6
6 And angels - those who did not keep the position originally assigned to them, but deserted their own proper abode - He reserves in everlasting
bonds, in darkness, in preparation for the judgment of the great day.

JUDE 1:7
7 So also Sodom and Gomorrah - and the neighboring towns in the same manner - having been guilty of gross fornication and having gone astray in
pursuit of unnatural vice, are now before us as a specimen of the fire of the Ages in the punishment which they are undergoing.

JUDE 1:8
8 Yet in just the same way these dreamers also pollute the body, while they set authority at naught and speak evil of dignities.

JUDE 1:9
9 But Michael the Archangel, when contending with the Devil and arguing with him about the body of Moses, did not dare to pronounce judgment
on him in abusive terms, but simply said, "The Lord rebuke you."

JUDE 1:10
10 Yet these men are abusive in matters of which they know nothing, and in things which, like the brutes, they understand instinctively - in all these
they corrupt themselves.

JUDE 1:11
11 Alas for them; for they have followed in the steps of Cain; for the sake of gain they have rushed on headlong in the evil ways of Balaam; and have
perished in rebellion like that of Korah!

JUDE 1:12
12 These men - sunken rocks! - are those who share the pleasure of your love-feasts, unrestrained by fear while caring only for themselves; clouds
without water, driven away by the winds; trees that cast their fruit, barren, doubly dead, uprooted;

JUDE 1:13
13 wild waves of the sea, foaming out their own shame; wandering stars, for whom is reserved dense darkness of age-long duration.

JUDE 1:14
14 It was also about these that Enoch, who belonged to the seventh generation from Adam, prophesied, saying, "The Lord has come, attended by
myriads of His people, to execute judgment upon all,

JUDE 1:15
15 and to convict all the ungodly of all the ungodly deeds which in their ungodliness they have committed, and of all the hard words which they,
ungodly sinners as they are, have spoken against Him."

JUDE 1:16
16 These men are murmurers, ever bemoaning their lot. Their lives are guided by their evil passions, and their mouths are full of big, boastful words,
while they treat individual men with admiring reverence for the sake of the advantage they can gain.

JUDE 1:17
17 But as for you, my dearly-loved friends, remember the words that before now were spoken by the Apostles of our Lord Jesus Christ -

JUDE 1:18
18 how they declared to you, "In the last times there shall be scoffers, obeying only their own ungodly passions."

JUDE 1:19
19 These are those who cause divisions. They are men of the world, wholly unspiritual.

JUDE 1:20
20 But you, my dearly-loved friends, building yourselves up on the basis of your most holy faith and praying in the Holy Spirit,

JUDE 1:21
21 must keep yourselves safe in the love of God, waiting for the mercy of our Lord Jesus Christ which will result in the Life of the Ages.

JUDE 1:22
22 Some, when they argue with you, you must endeavor to convince;

JUDE 1:23
23 others you must try to save, as brands plucked from the flames; and on others look with pity mingled with fear, while you hate every trace of their
sin.

JUDE 1:24
24 But to Him who is able to keep you safe from stumbling, and cause you to stand in the presence of His glory free from blemish and full of exultant
joy -

JUDE 1:25
25 to the only God our Savior - through Jesus Christ our Lord, be ascribed glory, majesty, might, and authority, as it was before all time, is now, and
shall be to all the Ages! Amen.

Copyright (c) 2005-2009, Infobase Media Corp.
Weymouth          REVELATION                                                                                                         Page 417 / 536

The Revelation
JUDE 1:25
25 to the only God our Savior - through Jesus Christ our Lord, be ascribed glory, majesty, might, and authority, as it was before all time, is now, and
shall be to all the Ages! Amen.


Weymouth REVELATION
The Revelation
Of
John

The Apocalypse was written either in 67, or in 96, A.D. An oft-quoted statement of Irenaeus that it, or its author - there is no word inserted to indicate which of the
two he meant - "was seen" about the end of the reign of Domitian, is regarded by many as a conclusive proof of the later date. On the other hand, the "internal
evidence" - the evidence, that is, furnished by the contents of the book itself - appears to point even more unmistakably to the earlier date. E.g-., in 11:1,2,8, the Holy
City and the earthly Temple are spoken of as being still in existence, and as about to be trodden under foot by the Gentiles.

The language of the book has also a bearing upon the problem of its date. Although other explanations have been suggested, the many Hebrew idioms that it contains
as compared with the much purer Greek of the fourth Gospel - which was probably by the same author - seem to indicate that it was written long before that Gospel,
at a time when the Apostle had as yet only an imperfect acquaintance with the Greek language.

Dr. Stuart Russell, in his work The Parousia, has contended for the belief that the fall of Jerusalem and Judaism in 70 A.D. marked a stupendous epoch in the unseen
world, a personal - although unrecorded - return of the Savior to the earth then taking place (cp. Acts 7:55; 9:7; 1 Corinthians 9:1), accompanied by a spiritual
judgment of bygone generations, a resurrection from Hades to Heaven of the faithful of past ages, and an ingathering of saints then on earth into the Father's House of
many mansions (Matthew 24:31; John 14:3; 1 Thessalonians 4:17; 2 Thessalonians 2:1).

If this belief ever obtains general acceptance the earlier date of the Apocalypse will also be regarded as fully established. For it will then be seen that the book
describes beforehand events which took place in 70 A.D. and the years immediately preceding, partly on earth and partly in the spiritual world, and is mainly concerned
with the downfall of the earthly Jerusalem and the setting up of Christ's heavenly Kingdom - the new Jerusalem. And its many mysterious symbols will be seen to have
been a cipher of which the first Christians held the key, but which hid its meaning from their enemies.

Many scholars, however, regard the book as a document of Nero's time carefully incorporated in one written about 90 A.D.: "a Jewish Apocalypse in a Christian
framework;" both perhaps being by the same author. - Editor.

CHAPTER 1

REVELATION 1:1
1 The revelation given by Jesus Christ, which God granted Him, that He might make known to His servants certain events which must shortly come
to pass: and He sent His angel and communicated it to His servant John.

REVELATION 1:2
2 This is the John who taught the truth concerning the Word of God and the truth told us by Jesus Christ - a faithful account of what he had seen.

REVELATION 1:3
3 Blessed is he who reads and blessed are those who listen to the words of this prophecy and lay to heart what is written in it; for the time for its
fulfillment is now close at hand.

REVELATION 1:4
4 John sends greetings to the seven Churches in the province of Asia. May grace be granted to you, and peace, from Him who is and was and
evermore will be; and from the seven Spirits which are before His throne;

REVELATION 1:5
5 and from Jesus Christ, the truthful witness, the first of the dead to be born to Life, and the Ruler of the kings of the earth. To Him who loves us and
has freed us from our sins with His own blood,

REVELATION 1:6
6 and has formed us into a Kingdom, to be priests to God, His Father - to Him be ascribed the glory and the power until the Ages of the Ages. Amen.

REVELATION 1:7
7 He is coming in the clouds, and every eye will see Him, and so will those who pierced Him; and all the nations of the earth will gaze on Him and
mourn. Even so. Amen.

REVELATION 1:8
8 "I am the Alpha and the Omega," says the Lord God, "He who is and was and evermore will be - the Ruler of all."

REVELATION 1:9
9 I John, your brother, and a sharer with you in the sorrows and Kingship and patient endurance of Jesus, found myself in the island of Patmos, on
account of the Word of God and the truth told us by Jesus.

REVELATION 1:10
10 In the Spirit I found myself present on the day of the Lord, and I heard behind me a loud voice which resembled the blast of a trumpet.

REVELATION 1:11
11 It said, "Write forthwith in a roll an account of what you see, and send it to the seven Churches - to Ephesus, Smyrna, Pergamum, Thyateira,
Sardis, Philadelphia and Laodicea."

REVELATION      1:12
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12 I turned to see who it was that was speaking to me; and then I saw seven golden lampstands,

REVELATION 1:13
REVELATION 1:11
11 It said, "Write forthwith in a roll an account of what you see, and send it to the seven Churches - to Ephesus, Smyrna, Pergamum, Thyateira,
Sardis, Philadelphia and Laodicea."

REVELATION 1:12
12 I turned to see who it was that was speaking to me; and then I saw seven golden lampstands,

REVELATION 1:13
13 and in the center of the lampstands some One resembling the Son of Man, clothed in a robe which reached to His feet, and with a girdle of gold
across His breast.

REVELATION 1:14
14 His head and His hair were white, like white wool - as white as snow; and His eyes resembled a flame of fire.

REVELATION 1:15
15 His feet were like silver-bronze, when it is white-hot in a furnace; and His voice resembled the sound of many waters.

REVELATION 1:16
16 In His right hand He held seven stars, and a sharp, two-edged sword was seen coming from His mouth; and His glance resembled the sun when it
is shining with its full strength.

REVELATION 1:17
17 When I saw Him, I fell at His feet as if I were dead. But He laid His right hand upon me and said, "Do not be afraid: I am the First and the Last,
and the ever-living One.

REVELATION 1:18
18 I died; but I am now alive until the Ages of the Ages, and I have the keys of the gates of Death and of Hades!

REVELATION 1:19
19 Write down therefore the things you have just seen, and those which are now taking place, and those which are soon to follow:

REVELATION 1:20
20 the secret meaning of the seven stars which you have seen in My right hand, and of the seven lampstands of gold. The seven stars are the ministers
of the seven Churches, and the seven lampstands are the seven Churches.

CHAPTER 2

REVELATION 2:1
1 "To the minister of the Church in Ephesus write as follows: "'This is what He who holds the seven stars in the grasp of His right hand says - He who
walks to and fro among the seven lampstands of gold.

REVELATION 2:2
2 I know your doings and your toil and patient suffering. And I know that you cannot tolerate wicked men, but have put to the test those who say
that they themselves are Apostles but are not, and you have found them to be liars.

REVELATION 2:3
3 And you endure patiently and have borne burdens for My sake and have never grown weary.

REVELATION 2:4
4 Yet I have this against you - that you no longer love Me as you did at first.

REVELATION 2:5
5 Be mindful, therefore, of the height from which you have fallen. Repent at once, and act as you did at first, or else I will surely come and remove
your lampstand out of its place - unless you repent.

REVELATION 2:6
6 Yet this you have in your favor: you hate the doings of the Nicolaitans, which I also hate.

REVELATION 2:7
7 "'Let all who have ears give heed to what the Spirit is saying to the Churches. To him who overcomes I will give the privilege of eating the fruit of
the Tree of Life, which is in the Paradise of God.'

REVELATION 2:8
8 "To the minister of the Church at Smyrna write as follows: "'This is what the First and the Last says - He who died and has returned to life.

REVELATION 2:9
9 Your sufferings I know, and your poverty - but you are rich - and the evil name given you by those who say that they themselves are Jews, and are
not, but are Satan's synagogue.

REVELATION 2:10
10 Dismiss your fears concerning all that you are about to suffer. I tell you that the Devil is about to throw some of you into prison that you may be
put to the test, and for ten days you will have to endure persecution. Be faithful to the End, even if you have to die, and then I will give you the
victor's Wreath of Life.
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REVELATION 2:11
11 "'Let all who have ears give heed to what the Spirit is saying to the Churches. He who overcomes shall be in no way hurt by the Second Death.'
REVELATION 2:10
10 Dismiss your fears concerning all that you are about to suffer. I tell you that the Devil is about to throw some of you into prison that you may be
put to the test, and for ten days you will have to endure persecution. Be faithful to the End, even if you have to die, and then I will give you the
victor's Wreath of Life.

REVELATION 2:11
11 "'Let all who have ears give heed to what the Spirit is saying to the Churches. He who overcomes shall be in no way hurt by the Second Death.'

REVELATION 2:12
12 "To the minister of the Church at Pergamum write as follows: "'This is what He who has the sharp, two-edged sword says. I know where you
dwell.

REVELATION 2:13
13 Satan's throne is there; and yet you are true to Me, and did not deny your faith in Me, even in the days of Antipas My witness and faithful friend,
who was put to death among you, in the place where Satan dwells.

REVELATION 2:14
14 Yet I have a few things against you, because you have with you some that cling to the teaching of Balaam, who taught Balak to put a stumbling-
block in the way of the descendants of Israel - to eat what had been sacrificed to idols, and commit fornication.

REVELATION 2:15
15 So even you have some that cling in the same way to the teaching of the Nicolaitans.

REVELATION 2:16
16 Repent, at once; or else I will come to you quickly, and will make war upon them with the sword which is in My mouth.

REVELATION 2:17
17 "'Let all who have ears give heed to what the Spirit is saying to the Churches. He who overcomes - to him I will give some of the hidden Manna,
and a white stone; and - written upon the stone and known only to him who receives it - a new name.'

REVELATION 2:18
18 "To the minister of the Church at Thyateira write as follows: "'This is what the Son of God says - He who has eyes like a flame of fire, and feet
resembling silver-bronze.

REVELATION 2:19
19 I know your doings, your love, your faith, your service, and your patient endurance; and that of late you have toiled harder than you did at first.

REVELATION 2:20
20 Yet I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and by her teaching leads astray My servants, so
that they commit fornication and eat what has been sacrificed to idols.

REVELATION 2:21
21 I have given her time to repent, but she is determined not to repent of her fornication.

REVELATION 2:22
22 I tell you that I am about to cast her upon a bed of sickness, and I will severely afflict those who commit adultery with her, unless they repent of
conduct such as hers.

REVELATION 2:23
23 Her children too shall surely die; and all the Churches shall come to know that I am He who searches into men's inmost thoughts; and to each of
you I will give a requital which shall be in accordance with what your conduct has been.

REVELATION 2:24
24 But to you, the rest of you in Thyateira, all who do not hold this teaching and are not the people who have learnt the "deep things," as they call
them (the deep things of Satan!) - to you I say that I lay no other burden on you.

REVELATION 2:25
25 Only that which you already possess, cling to until I come.

REVELATION 2:26
26 "'And to him who overcomes and obeys My commands to the very end, I will give authority over the nations of the earth.

REVELATION 2:27
27 And he shall be their shepherd, ruling them with a rod of iron, just as earthenware jars are broken to pieces; and his power over them shall be like
that which I Myself have received from My Father;

REVELATION 2:28
28 and I will give him the Morning Star.

REVELATION 2:29
29 Let all who have ears give heed to what the Spirit is saying to the Churches.'

CHAPTER 3
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REVELATION 3:1
1 "To the minister of the Church at Sardis write as follows: "'This is what He who has the seven Spirits of God and the seven stars says. I know your
doings - you are supposed to be alive, but in reality you are dead.
29 Let all who have ears give heed to what the Spirit is saying to the Churches.'

CHAPTER 3

REVELATION 3:1
1 "To the minister of the Church at Sardis write as follows: "'This is what He who has the seven Spirits of God and the seven stars says. I know your
doings - you are supposed to be alive, but in reality you are dead.

REVELATION 3:2
2 Rouse yourself and keep awake, and strengthen those things which remain but have well-nigh perished; for I have found no doings of yours free
from imperfection in the sight of My God.

REVELATION 3:3
3 Be mindful, therefore, of the lessons you have received and heard. Continually lay them to heart, and repent. If, however, you fail to rouse yourself
and keep awake, I shall come upon you suddenly like a thief, and you will certainly not know the hour at which I shall come to judge you.

REVELATION 3:4
4 Yet you have in Sardis a few who have not soiled their garments; and they shall walk with Me in white; for they are worthy.

REVELATION 3:5
5 "'In this way he who overcomes shall be clothed in white garments; and I will certainly not blot out his name from the Book of Life, but will
acknowledge him in the presence of My Father and His angels.

REVELATION 3:6
6 Let all who have ears give heed to what the Spirit is saying to the Churches.'

REVELATION 3:7
7 "To the minister of the Church at Philadelphia write as follows: "'This is what the holy One and the true says - He who has the key of David - He
who opens and no one shall shut, and shuts and no one shall open.

REVELATION 3:8
8 I know your doings. I have put an opened door in front of you, which no one can shut; because you have but a little power, and yet you have
guarded My word and have not disowned Me.

REVELATION 3:9
9 I will cause some belonging to Satan's synagogue who say that they themselves are Jews, and are not, but are liars - I will make them come and fall
at your feet and know for certain that I have loved you.

REVELATION 3:10
10 Because in spite of suffering you have guarded My word, I in turn will guard you from that hour of trial which is soon coming upon the whole
world, to put to the test the inhabitants of the earth.

REVELATION 3:11
11 I am coming quickly: cling to that which you already possess, so that your wreath of victory be not taken away from you.

REVELATION 3:12
12 "'He who overcomes - I will make him a pillar in the sanctuary of My God, and he shall never go out from it again. And I will write on him the
name of My God, and the name of the city of My God, the new Jerusalem, which is to come down out of Heaven from My God, and My own new
name.

REVELATION 3:13
13 Let all who have ears give heed to what the Spirit is saying to the Churches.'

REVELATION 3:14
14 "And to the minister of the Church at Laodicea write as follows: "'This is what the Amen says - the true and faithful witness, the Beginning and
Lord of God's Creation.

REVELATION 3:15
15 I know your doings - you are neither cold nor hot; I would that you were cold or hot!

REVELATION 3:16
16 Accordingly, because you are lukewarm and neither hot nor cold, before long I will vomit you out of My mouth.

REVELATION 3:17
17 You say, I am rich, and have wealth stored up, and I stand in need of nothing; and you do not know that if there is a wretched creature it is you -
pitiable, poor, blind, naked.

REVELATION 3:18
18 Therefore I counsel you to buy of Me gold refined in the fire that you may become rich, and white robes to put on, so as to hide your shameful
nakedness, and eye-salve to anoint your eyes with, so that you may be able to see.

REVELATION 3:19
19 All whom I hold dear, I reprove and chastise; therefore be in earnest and repent.
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REVELATION 3:20
20 I am now standing at the door and am knocking. If any one listens to My voice and opens the door, I will go in to be with him and will feast with
REVELATION 3:19
19 All whom I hold dear, I reprove and chastise; therefore be in earnest and repent.

REVELATION 3:20
20 I am now standing at the door and am knocking. If any one listens to My voice and opens the door, I will go in to be with him and will feast with
him, and he shall feast with Me.

REVELATION 3:21
21 "'To him who overcomes I will give the privilege of sitting down with Me on My throne, as I also have overcome and have sat down with My
Father on His throne.

REVELATION 3:22
22 Let all who have ears give heed to what the Spirit is saying to the Churches.'"

CHAPTER 4

REVELATION 4:1
1 After all this I looked and saw a door in Heaven standing open, and the voice that I had previously heard, which resembled the blast of a trumpet,
again spoke to me and said, "Come up here, and I will show you things which are to happen in the future."

REVELATION 4:2
2 Immediately I found myself in the Spirit, and saw a throne in Heaven, and some One sitting on the throne.

REVELATION 4:3
3 The appearance of Him who sat there was like jasper or sard; and encircling the throne was a rainbow, in appearance like an emerald.

REVELATION 4:4
4 Surrounding the throne there were also twenty-four other thrones, on which sat twenty-four Elders clothed in white robes, with victors' wreaths of
gold upon their heads.

REVELATION 4:5
5 Out from the throne there came flashes of lightning, and voices, and peals of thunder, while in front of the throne seven blazing lamps were
burning, which are the seven Spirits of God.

REVELATION 4:6
6 And in front of the throne there seemed to be a sea of glass, resembling crystal. And midway between the throne and the Elders, and surrounding
the throne, were four living creatures, full of eyes in front and behind.

REVELATION 4:7
7 The first living creature resembled a lion, the second an ox, the third had a face like that of a man, and the fourth resembled an eagle flying.

REVELATION 4:8
8 And each of the four living creatures had six wings, and in every direction, and within, are full of eyes; and day after day, and night after night,
they never cease saying, "Holy, holy, holy, Lord God, the Ruler of all, who wast and art and evermore shalt be."

REVELATION 4:9
9 And whenever the living creatures give glory and honor and thanks to Him who is seated on the throne, and lives until the Ages of the Ages,

REVELATION 4:10
10 the twenty-four Elders fall down before Him who sits on the throne and worship Him who lives until the Ages of the Ages, and they cast their
wreaths down in front of the throne,

REVELATION 4:11
11 saying, "It is fitting, O our Lord and God, That we should ascribe unto Thee the glory and the honor and the power; For Thou didst create all
things, And because it was Thy will they came into existence, and were created."

CHAPTER 5

REVELATION 5:1
1 And I saw lying in the right hand of Him who sat on the throne a book written on both sides and closely sealed with seven seals.

REVELATION 5:2
2 And I saw a mighty angel who was exclaiming in a loud voice, "Who is worthy to open the book and break its seals?"

REVELATION 5:3
3 But no one in Heaven, or on earth, or under the earth, was able to open the book or look into it.

REVELATION 5:4
4 And while I was weeping bitterly, because no one was found worthy to open the book or look into it,

REVELATION 5:5
5 one of the Elders said to me, "Do not weep. The Lion which belongs to the tribe of Judah, the Root of David, has triumphed, and will open the book
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and break its seven seals."

REVELATION 5:6
REVELATION 5:5
5 one of the Elders said to me, "Do not weep. The Lion which belongs to the tribe of Judah, the Root of David, has triumphed, and will open the book
and break its seven seals."

REVELATION 5:6
6 Then, midway between the throne and the four living creatures, I saw a Lamb standing among the Elders. He looked as if He had been offered in
sacrifice, and He had seven horns and seven eyes. The last-named are the seven Spirits of God, and have been sent far and wide into all the earth.

REVELATION 5:7
7 So He comes, and now He has taken the book out of the right hand of Him who is seated on the throne.

REVELATION 5:8
8 And when He had taken the book, the four living creatures and the twenty-four Elders fell down before the Lamb, having each of them a harp and
bringing golden bowls full of incense, which represent the prayers of God's people.

REVELATION 5:9
9 And now they sing a new song. "It is fitting," they say, "that Thou shouldst be the One to take the book And break its seals; Because Thou hast been
offered in sacrifice, And hast purchased for God with Thine own blood Some out of every tribe and language and people and nation,

REVELATION 5:10
10 And hast formed them into a Kingdom to be priests to our God, And they reign over the earth."

REVELATION 5:11
11 And I looked, and heard what seemed to be the voices of countless angels on every side of the throne, and of the living creatures and the Elders.
Their number was myriads of myriads and thousands of thousands,

REVELATION 5:12
12 and in loud voices they were singing, "It is fitting that the Lamb which has been offered in sacrifice should receive all power and riches and
wisdom and might and honor and glory and blessing."

REVELATION 5:13
13 And as for every created thing in Heaven and on earth and under the earth and on the sea, and everything that was in any of these, I heard them
say, "To Him who is seated on the throne, And to the Lamb, Be ascribed all blessing and honor And glory and might, Until the Ages of the Ages!"

REVELATION 5:14
14 Then the four living creatures said "Amen," and the Elders fell down and worshipped.

CHAPTER 6

REVELATION 6:1
1 And when the Lamb broke one of the seven seals I saw it, and I heard one of the four living creatures say, as if in a voice of thunder, "Come."

REVELATION 6:2
2 And I looked and a white horse appeared, and its rider carried a bow; and a victor's wreath was given to him; and he went out conquering and in
order to conquer.

REVELATION 6:3
3 And when the Lamb broke the second seal, I heard the second living creature say, "Come."

REVELATION 6:4
4 And another horse came out - a fiery-red one; and power was given to its rider to take peace from the earth, and to cause men to kill one another;
and a great sword was given to him.

REVELATION 6:5
5 When the Lamb broke the third seal, I heard the third living creature say, "Come." I looked, and a black horse appeared, its rider carrying a
balance in his hand.

REVELATION 6:6
6 And I heard what seemed to be a voice speaking in the midst of the four living creatures, and saying, "A quart of wheat for a shilling, and three
quarts of barley for a shilling; but do not injure either the oil or the wine."

REVELATION 6:7
7 When the Lamb broke the fourth seal I heard the voice of the fourth living creature say, "Come."

REVELATION 6:8
8 I looked and a pale-colored horse appeared. Its rider's name was Death, and Hades came close behind him; and authority was given to them over
the fourth part of the earth, to kill with the sword or with famine or pestilence or by means of the wild beasts of the earth.

REVELATION 6:9
9 When the Lamb broke the fifth seal, I saw at the foot of the altar the souls of those whose lives had been sacrificed because of the word of God and
of the testimony which they had given.
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REVELATION 6:10
10 And now in loud voices they cried out, saying, "How long, O Sovereign Lord, the holy One and the true, dost Thou delay judgment and the
REVELATION 6:9
9 When the Lamb broke the fifth seal, I saw at the foot of the altar the souls of those whose lives had been sacrificed because of the word of God and
of the testimony which they had given.

REVELATION 6:10
10 And now in loud voices they cried out, saying, "How long, O Sovereign Lord, the holy One and the true, dost Thou delay judgment and the
taking of vengeance upon the inhabitants of the earth for our blood?"

REVELATION 6:11
11 And there was given to each of them a long white robe, and they were bidden to wait patiently for a short time longer, until the full number of
their fellow bondservants should also complete - namely of their brethren who were soon to be killed just as they had been.

REVELATION 6:12
12 When the Lamb broke the sixth seal I looked, and there was a great earthquake, and the sun became as dark as sackcloth, and the whole disc of
the moon became like blood.

REVELATION 6:13
13 The stars in the sky also fell to the earth, as when a fig-tree, upon being shaken by a gale of wind, casts its unripe figs to the ground.

REVELATION 6:14
14 The sky too passed away, as if a scroll were being rolled up, and every mountain and island was removed from its place.

REVELATION 6:15
15 The kings of the earth and the great men, the military chiefs, the wealthy and the powerful - all, whether slaves or free men - hid themselves in the
caves and in the rocks of the mountains,

REVELATION 6:16
16 while they called to the mountains and the rocks, saying, "Fall on us and hide us from the presence of Him who sits on the throne and from the
anger of the Lamb;

REVELATION 6:17
17 for the day of His anger - that great day - has come, and who is able to stand?"

CHAPTER 7

REVELATION 7:1
1 After this I saw four angels standing at the four corners of the earth, and holding back the four winds of the earth so that no wind should blow over
the earth or the sea or upon any tree.

REVELATION 7:2
2 And I saw another angel coming from the east and carrying a seal belonging to the ever-living God. He called in a loud voice to the four angels
whose work it was to injure the earth and the sea.

REVELATION 7:3
3 "Injure neither land nor sea nor trees," he said, "until we have sealed the bondservants of our God upon their foreheads."

REVELATION 7:4
4 When the sealing was finished, I heard how many were sealed out of the tribes of the descendants of Israel. They were 144,000.

REVELATION 7:5
5 Of the tribe of Judah, 12,000 were sealed; Of the tribe of Reuben, 12,000; Of the tribe of Gad, 12,000;

REVELATION 7:6
6 Of the tribe of Asher, 12,000; Of the tribe of Naphtali, 12,000; Of the tribe of Manasseh, 12,000;

REVELATION 7:7
7 Of the tribe of Symeon, 12,000; Of the tribe of Levi, 12,000; Of the tribe of Issachar, 12,000;

REVELATION 7:8
8 Of the tribe of Zebulun, 12,000; Of the tribe of Joseph, 12,000; Of the tribe of Benjamin, 12,000.

REVELATION 7:9
9 After this I looked, and a vast host appeared which it was impossible for anyone to count, gathered out of every nation and from all tribes and
peoples and languages, standing before the throne and before the Lamb, clothed in long white robes, and carrying palm-branches in their hands.

REVELATION 7:10
10 In loud voices they were exclaiming, "It is to our God who is seated on the throne, and to the Lamb, that we owe our salvation!"

REVELATION 7:11
11 All the angels were standing in a circle round the throne and round the Elders and the four living creatures, and they fell on their faces in front of
the throne and worshipped God.

REVELATION      7:12
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12 "Even so!" they cried: "The blessing and the glory and the wisdom and the thanks and the honor and the power and the might are to be ascribed
to our God, until the Ages of the Ages! Even so!"
REVELATION 7:11
11 All the angels were standing in a circle round the throne and round the Elders and the four living creatures, and they fell on their faces in front of
the throne and worshipped God.

REVELATION 7:12
12 "Even so!" they cried: "The blessing and the glory and the wisdom and the thanks and the honor and the power and the might are to be ascribed
to our God, until the Ages of the Ages! Even so!"

REVELATION 7:13
13 Then, addressing me, one of the Elders said, "Who are these people clothed in the long white robes? And where have they come from?"

REVELATION 7:14
14 "My lord, you know," I replied. "They are those," he said, "who have just passed through the great distress, and have washed their robes and made
them white in the blood of the Lamb.

REVELATION 7:15
15 For this reason they stand before the very throne of God, and render Him service, day after day and night after night, in His sanctuary, and He
who is sitting upon the throne will shelter them in His tent.

REVELATION 7:16
16 They will never again be hungry or thirsty, and never again will the sun or any scorching heat trouble them.

REVELATION 7:17
17 For the Lamb who is in front of the throne will be their Shepherd, and will guide them to watersprings of Life, and God will wipe every tear from
their eyes."

CHAPTER 8

REVELATION 8:1
1 When the Lamb broke the seventh seal, there was silence in Heaven for about half an hour.

REVELATION 8:2
2 Then I saw the seven angels who are in the presence of God, and seven trumpets were given to them.

REVELATION 8:3
3 And another angel came and stood close to the altar, carrying a censer of gold; and abundance of incense was given to him that he might place it
with the prayers of all God's people upon the golden altar which was in front of the throne.

REVELATION 8:4
4 And the smoke of the incense rose into the presence of God from the angel's hand, and mingled with the prayers of His people.

REVELATION 8:5
5 So the angel took the censer and filled it with fire from the altar and flung it to the earth; and there followed peals of thunder, and voices, and
flashes of lightning, and an earthquake.

REVELATION 8:6
6 Then the seven angels who had the seven trumpets made preparations for blowing them.

REVELATION 8:7
7 The first blew his trumpet; and there came hail and fire, mixed with blood, falling upon the earth; and a third part of the earth was burnt up, and a
third part of the trees and all the green grass.

REVELATION 8:8
8 The second angel blew his trumpet; and what seemed to be a great mountain, all ablaze with fire, was hurled into the sea; and a third part of the
sea was turned into blood.

REVELATION 8:9
9 And a third part of the creatures that were in the sea - those that had life - died; and a third part of the ships were destroyed.

REVELATION 8:10
10 The third angel blew his trumpet; and there fell from Heaven a great star, which was on fire like a torch. It fell upon a third part of the rivers and
upon the springs of water.

REVELATION 8:11
11 The name of the star is 'Wormwood;' and a third part of the waters were turned into wormwood, and vast numbers of the people died from
drinking the water, because it had become bitter.

REVELATION 8:12
12 Then the fourth angel blew his trumpet; and a curse fell upon a third part of the sun, a third part of the moon, and a third part of the stars, so that
a third part of them were darkened and for a third of the day, and also of the night, there was no light.

REVELATION 8:13
13 Then I looked, and I heard a solitary eagle crying in a loud voice, as it flew across the sky, "Alas, alas, alas, for the inhabitants of the earth, because
of the significance
 Copyright          of the remaining
           (c) 2005-2009,            trumpets
                           Infobase Media Corp.which the three angels are about to blow!"                                                 Page 425 / 536

CHAPTER 9
REVELATION 8:13
13 Then I looked, and I heard a solitary eagle crying in a loud voice, as it flew across the sky, "Alas, alas, alas, for the inhabitants of the earth, because
of the significance of the remaining trumpets which the three angels are about to blow!"

CHAPTER 9

REVELATION 9:1
1 The fifth angel blew his trumpet; and I saw a Star which had fallen from Heaven to the earth; and to him was given the key of the depths of the
bottomless pit,

REVELATION 9:2
2 and he opened the depths of the bottomless pit. And smoke came up out of the pit resembling the smoke of a vast furnace, so that the sun was
darkened, and the air also, by reason of the smoke of the pit.

REVELATION 9:3
3 And from the midst of the smoke there came locusts on to the earth, and power was given to them resembling the power which earthly scorpions
possess.

REVELATION 9:4
4 And they were forbidden to injure the herbage of the earth, or any green thing, or any tree. They were only to injure human beings - those who
have not the seal of God on their foreheads.

REVELATION 9:5
5 Their mission was not to kill, but to cause awful agony for five months; and this agony was like that which a scorpion inflicts when it stings a man.

REVELATION 9:6
6 And at that time people will seek death, but will by no possibility find it, and will long to die, but death evades them.

REVELATION 9:7
7 The appearance of the locusts was like that of horses equipped for war. On their heads they had wreaths which looked like gold.

REVELATION 9:8
8 Their faces seemed human and they had hair like women's hair, but their teeth resembled those of lions.

REVELATION 9:9
9 They had breast-plates which seemed to be made of steel; and the noise caused by their wings was like that of a vast number of horses and chariots
hurrying into battle.

REVELATION 9:10
10 They had tails like those of scorpions, and also stings; and in their tails lay their power of injuring mankind for five months.

REVELATION 9:11
11 The locusts had a king over them - the angel of the bottomless pit, whose name in Hebrew is 'Abaddon,' while in the Greek he is called 'Apollyon.'

REVELATION 9:12
12 The first woe is past; two other woes have still to come.

REVELATION 9:13
13 The sixth angel blew his trumpet; and I heard a single voice speaking from among the horns of the golden incense altar which is in the presence of
God.

REVELATION 9:14
14 It said to the sixth angel - the angel who had the trumpet, "Set at liberty the four angels who are prisoners near the great river Euphrates."

REVELATION 9:15
15 And the four angels who had been kept in readiness for that hour, day, month, and year, were set at liberty, so that they might kill a third part of
mankind.

REVELATION 9:16
16 The number of the cavalry was two hundred millions; I heard their number.

REVELATION 9:17
17 And this was the appearance of the horses which I saw in my vision - and of their riders. The body-armour of the riders was red, blue and yellow;
and the horses' heads were shaped like the heads of lions, while from their mouths there came fire and smoke and sulphur.

REVELATION 9:18
18 By these three plagues a third part of mankind were destroyed - by the fire and the smoke, and by the sulphur which came from their mouths.

REVELATION 9:19
19 For the power of the horses is in their mouths and in their tails; their tails being like serpents, and having heads, and it is with them that they inflict
injury.
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REVELATION 9:20
20 But the rest of mankind who were not killed by these plagues, did not even then repent and leave the things they had made, so as to cease
worshipping the demons, and the idols of gold and silver, bronze, stone, and wood, which can neither see nor hear, nor move.
REVELATION 9:19
19 For the power of the horses is in their mouths and in their tails; their tails being like serpents, and having heads, and it is with them that they inflict
injury.

REVELATION 9:20
20 But the rest of mankind who were not killed by these plagues, did not even then repent and leave the things they had made, so as to cease
worshipping the demons, and the idols of gold and silver, bronze, stone, and wood, which can neither see nor hear, nor move.

REVELATION 9:21
21 Nor did they repent of their murders, their practice of magic, their fornication, or their thefts.

CHAPTER 10

REVELATION 10:1
1 Then I saw another strong angel coming down from Heaven. He was robed in a cloud, and over his head was the rainbow. His face was like the
sun, and his feet resembled pillars of fire.

REVELATION 10:2
2 In his hand he held a small scroll unrolled; and, planting his right foot on the sea and his left foot on the land,

REVELATION 10:3
3 he cried out in a loud voice which resembled the roar of a lion. And when he had cried out, each of the seven peals of thunder uttered its own
message.

REVELATION 10:4
4 And when the seven peals of thunder had spoken, I was about to write down what they had said; but I heard a voice from Heaven which told me to
keep secret all that the seven peals of thunder had said, and not write it down.

REVELATION 10:5
5 Then the angel that I saw standing on the sea and on the land, lifted his right hand toward Heaven.

REVELATION 10:6
6 And in the name of Him who lives until the Ages of the Ages, the Creator of Heaven and all that is in it, of the earth and all that is in it, and of the
sea and all that is in it, he solemnly declared,

REVELATION 10:7
7 "There shall be no further delay; but in the days when the seventh angel blows his trumpet - when he begins to do so - then the secret purposes of
God are realized, in accordance with the good news which He gave to His servants the Prophets."

REVELATION 10:8
8 Then the voice which I had heard speaking from Heaven once more addressed me. It said, "Go and take the little book which lies open in the hand
of the angel who is standing on the sea and on the land."

REVELATION 10:9
9 So I went to the angel and asked him to give me the little book. "Take it," he said, "and eat the whole of it. You will find it bitter when you have
eaten it, although in your mouth it will taste as sweet as honey."

REVELATION 10:10
10 So I took the roll out of the angel's hand and ate the whole of it; and in my mouth it was as sweet as honey, but when I had eaten it I found it very
bitter.

REVELATION 10:11
11 And a voice said to me, "You must prophesy yet further concerning peoples, nations, languages, and many kings."

CHAPTER 11

REVELATION 11:1
1 Then a reed was given me to serve as a measuring rod; and a voice said, "Rise, and measure God's sanctuary - and the altar - and count the
worshipers who are in it.

REVELATION 11:2
2 But as for the court which is outside the sanctuary, pass it over. Do not measure it; for it has been given to the Gentiles, and for forty-two months
they will trample the holy city under foot.

REVELATION 11:3
3 And I will authorize My two witnesses to prophesy for 1,260 days, clothed in sackcloth.

REVELATION 11:4
4 "These witnesses are the two olive-trees, and they are the two lamps which stand in the presence of the Lord of the earth.

REVELATION 11:5
5 And if any one seeks to injure them - fire comes from their mouths and devours their enemies; and if any one seeks to injure them, he will in this
way certainly be killed.
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REVELATION 11:6
6 They have power given to them to seal up the sky, so that no rain may fall so long as they continue to prophesy; and power over the waters to turn
REVELATION 11:5
5 And if any one seeks to injure them - fire comes from their mouths and devours their enemies; and if any one seeks to injure them, he will in this
way certainly be killed.

REVELATION 11:6
6 They have power given to them to seal up the sky, so that no rain may fall so long as they continue to prophesy; and power over the waters to turn
them into blood, and to smite the earth with various plagues whenever they choose to do so.

REVELATION 11:7
7 "And when they have fully delivered their testimony, the Wild Beast which is to rise out of the bottomless pit will make war upon them and
overcome them and kill them.

REVELATION 11:8
8 And their dead bodies are to lie in the broad street of the great city which spiritually is designated 'Sodom' and 'Egypt,' where indeed their Lord
was crucified.

REVELATION 11:9
9 And men belonging to all peoples, tribes, languages and nations gaze at their dead bodies for three days and a half, but they refuse to let them be
laid in a tomb.

REVELATION 11:10
10 The inhabitants of the earth rejoice over them and are glad and will send gifts to one another; for these two Prophets had greatly troubled the
inhabitants of the earth."

REVELATION 11:11
11 But at the end of the three days and a half the breath of life from God entered into them, and they rose to their feet; and all who saw them were
terrified.

REVELATION 11:12
12 Then they heard a loud voice calling to them out of Heaven, and bidding them come up; and they went up to Heaven in the cloud, and their
enemies saw them go.

REVELATION 11:13
13 And just as that time there was a great earthquake, and a tenth part of the city was overthrown. 7,000 people were killed in the earthquake, and
the rest were terrified and gave glory to the God of Heaven.

REVELATION 11:14
14 The second Woe is past; the third Woe will soon be here.

REVELATION 11:15
15 The seventh angel blew his trumpet; and there followed loud voices in Heaven which said, "The sovereignty of the world now belongs to our Lord
and His Christ; and He will be King until the Ages of the Ages."

REVELATION 11:16
16 Then the twenty-four Elders, who sit on thrones in the presence of God, fell on their faces and worshipped God,

REVELATION 11:17
17 saying, "We give thee thanks, O Lord God, the Ruler of all, Who art and wast, because Thou hast exerted Thy power, Thy great power, and hast
become King.

REVELATION 11:18
18 The nations grew angry, and Thine anger has come, and the time for the dead to be judged, and the time for Thee to give their reward to Thy
servants the Prophets and to Thy people, and to those who fear Thee, the small and the great, and to destroy those who destroy the earth."

REVELATION 11:19
19 Then the doors of God's sanctuary in Heaven were opened, and the Ark, in which His Covenant was, was seen in His sanctuary; and there came
flashes of lightning, and voices, and peals of thunder, and an earthquake, and heavy hail.

CHAPTER 12

REVELATION 12:1
1 And a great marvel was seen in Heaven - a woman who was robed with the sun and had the moon under her feet, and had also a wreath of stars
round her head, was with child,

REVELATION 12:2
2 and she was crying out in the pains and agony of childbirth.

REVELATION 12:3
3 And another marvel was seen in Heaven - a great fiery-red Dragon, with seven heads and ten horns; and on his heads were seven kingly crowns.

REVELATION 12:4
4 His tail was drawing after it a third part of the stars of Heaven, and it dashed them to the ground. And in front of the woman who was about to
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         a mother,         Infobase
                    the Dragon  wasMedia   Corp.
                                     standing  in order to devour the child as soon as it was born.                                Page 428 / 536

REVELATION 12:5
REVELATION 12:4
4 His tail was drawing after it a third part of the stars of Heaven, and it dashed them to the ground. And in front of the woman who was about to
become a mother, the Dragon was standing in order to devour the child as soon as it was born.

REVELATION 12:5
5 She gave birth to a son - a male child, destined before long to rule all nations with an iron scepter. But her child was caught up to God and His
throne,

REVELATION 12:6
6 and the woman fled into the Desert, there to be cared for, for 1,260 days, in a place which God had prepared for her.

REVELATION 12:7
7 And war broke out in Heaven, Michael and his angels engaging in battle with the Dragon.

REVELATION 12:8
8 The Dragon fought and so did his angels; but they were defeated, and there was no longer any room found for them in Heaven.

REVELATION 12:9
9 The great Dragon, the ancient serpent, he who is called 'the Devil' and 'the Adversary' and leads the whole earth astray, was hurled down: he was
hurled down to the earth, and his angels were hurled down with him.

REVELATION 12:10
10 Then I heard a loud voice speaking in Heaven. It said, "The salvation and the power and the Kingdom of our God have now come, and the
sovereignty of His Christ; for the accuser of our brethren has been hurled down - he who, day after day and night after night, was wont to accuse
them in the presence of God.

REVELATION 12:11
11 But they have gained the victory over him because of the blood of the Lamb and of the testimony which they have borne, and because they held
their lives cheap and did not shrink even from death.

REVELATION 12:12
12 For this reason be glad, O Heaven, and you who live in Heaven! Alas for the earth and the sea! For the Devil has come down to you; full of fierce
anger, because he knows that his appointed time is short."

REVELATION 12:13
13 And when the Dragon saw that he was hurled down to the earth, he went in pursuit of the woman who had given birth to the male child.

REVELATION 12:14
14 Then, the two wings of a great eagle were given to the woman to enable her to fly away into the Desert to the place assigned her, there to be cared
for, for a period of time, two periods of time, and half a period of time, beyond the reach of the serpent.

REVELATION 12:15
15 And the serpent poured water from his mouth - a very river it seemed - after the woman, in the hope that she would be carried away by its flood.

REVELATION 12:16
16 But the earth came to the woman's help: it opened its mouth and drank up the river which the Dragon had poured from his mouth.

REVELATION 12:17
17 This made the Dragon furiously angry with the woman, and he went elsewhere to make war upon her other children - those who keep God's
commandments and hold fast to the testimony of Jesus.

CHAPTER 13

REVELATION 13:1
1 And he took up a position upon the sands of the sea-shore. Then I saw a Wild Beast coming up out of the sea, and he had ten horns and seven
heads. On his horns were ten kingly crowns, and inscribed on his heads were names full of blasphemy.

REVELATION 13:2
2 The Wild Beast which I saw resembled a leopard, and had feet like the feet of a bear, and his mouth was like the mouth of a lion; and it was to the
Dragon that he owed his power and his throne and his wide dominion.

REVELATION 13:3
3 I saw that one of his heads seemed to have been mortally wounded; but his mortal wound was healed, and the whole world was amazed and
followed him.

REVELATION 13:4
4 And they offered worship to the Dragon, because it was to him that the Wild Beast owed his dominion; and they also offered worship to the Wild
Beast, and said, "Who is there like him? And who is able to engage in battle with him?"

REVELATION 13:5
5 And there was given him a mouth full of boastful and blasphemous words; and liberty of action was granted him for forty-two months.
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REVELATION 13:6
6 And he opened his mouth to utter blasphemies against God, to speak evil of His name and of His dwelling-place - that is to say, of those who dwell
REVELATION 13:5
5 And there was given him a mouth full of boastful and blasphemous words; and liberty of action was granted him for forty-two months.

REVELATION 13:6
6 And he opened his mouth to utter blasphemies against God, to speak evil of His name and of His dwelling-place - that is to say, of those who dwell
in Heaven.

REVELATION 13:7
7 And permission was given him to make war upon God's people and conquer them; and power was given him over every tribe, people, language
and nation.

REVELATION 13:8
8 And all the inhabitants of the earth will be found to be worshipping him: every one whose name is not recorded in the Book of Life - the Book of the
Lamb who has been offered in sacrifice ever since the creation of the world.

REVELATION 13:9
9 Let all who have ears give heed.

REVELATION 13:10
10 If any one is eager to lead others into captivity, he must himself go into captivity. If any one is bent on killing with the sword, he must himself be
killed by the sword. Here is an opportunity for endurance, and for the exercise of faith, on the part of God's people.

REVELATION 13:11
11 Then I saw another Wild Beast, coming up out of the earth. He had two horns like those of a lamb, but he spoke like a dragon.

REVELATION 13:12
12 And the authority of the first Wild Beast - the whole of that authority - he exercises in his presence, and he causes the earth and its inhabitants to
worship the first Wild Beast, whose mortal wound had been healed.

REVELATION 13:13
13 He also works great miracles, so as even to make fire come down from Heaven to earth in the presence of human beings.

REVELATION 13:14
14 And his power of leading astray the inhabitants of the earth is due to the marvels which he has been permitted to work in the presence of the Wild
Beast. And he told the inhabitants of the earth to erect a statue to the Wild Beast who had received the sword-stroke and yet had recovered.

REVELATION 13:15
15 And power was granted him to give breath to the statue of the Wild Beast, so that the statue of the Wild Beast could even speak and cause all who
refuse to worship it to be put to death.

REVELATION 13:16
16 And he causes all, small and great, rich and poor, free men and slaves, to have stamped upon them a mark on their right hands or on their
foreheads,

REVELATION 13:17
17 in order that no one should be allowed to buy or sell unless he had the mark - either the name of the Wild Beast or the number which his name
represents.

REVELATION 13:18
18 Here is scope for ingenuity. Let people of shrewd intelligence calculate the number of the Wild Beast; for it indicates a certain man, and his
number is 666.

CHAPTER 14

REVELATION 14:1
1 Then I looked, and I saw the Lamb standing upon Mount Zion, and with Him 144,000 people, having His name and His Father's name written on
their foreheads.

REVELATION 14:2
2 And I heard music from Heaven which resembled the sound of many waters and the roar of loud thunder; and the music which I heard was like
that of harpists playing upon their harps.

REVELATION 14:3
3 And they were singing what seemed to be a new song, in front of the throne and in the presence of the four living creatures and the Elders; and no
one was able to learn that song except the 144,000 people who had been redeemed out of the world.

REVELATION 14:4
4 These are those who had not defiled themselves with women: they are as pure as virgins. They follow the Lamb wherever He goes. They have been
redeemed from among men, as firstfruits to God and to the Lamb.

REVELATION 14:5
5Copyright
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           (c)has ever beenInfobase
               2005-2009,    found upon
                                    Mediatheir
                                          Corp.lips: they are faultless.                                                               Page 430 / 536

REVELATION 14:6
redeemed from among men, as firstfruits to God and to the Lamb.

REVELATION 14:5
5 And no lie has ever been found upon their lips: they are faultless.

REVELATION 14:6
6 And I saw another angel flying across the sky, carrying the Good News of the Ages to tell to every nation, tribe, language and people, among those
who live on the earth.

REVELATION 14:7
7 He said in a loud voice, "Fear God and give Him glory, because the time of His judgment has come; and worship Him who made sky and earth,
the sea and the water-springs."

REVELATION 14:8
8 And another, a second angel, followed, exclaiming, "Great Babylon has fallen, has fallen - she who made all the nations drink the wine of the anger
provoked by her fornication."

REVELATION 14:9
9 And another, a third angel, followed them, exclaiming in a loud voice, "If any one worships the Wild Beast and his statue, and receives a mark on
his forehead or on his hand,

REVELATION 14:10
10 he shall drink the wine of God's anger which stands ready, undiluted, in the cup of His fury, and he shall be tormented with fire and sulphur in
the presence of the holy angels and of the Lamb.

REVELATION 14:11
11 And the smoke of their torment goes up until the Ages of the Ages; and the worshipers of the Wild Beast and his statue have no rest day or night,
nor has any one who receives the mark of his name.

REVELATION 14:12
12 Here is an opportunity for endurance on the part of God's people, who carefully keep His commandments and the faith of Jesus!"

REVELATION 14:13
13 And I heard a voice speaking from Heaven. It said, "Write as follows: "'Blessed are the dead who die in the Lord from this time onward. Yes, says
the Spirit, let them rest from their sorrowful labors; for what they have done goes with them.'"

REVELATION 14:14
14 Then I looked, and a white cloud appeared, and sitting on the cloud was some One resembling the Son of Man, having a wreath of gold upon His
head and in His hand a sharp sickle.

REVELATION 14:15
15 And another, an angel, came out of the sanctuary, calling in a loud voice to Him who sat on the cloud, and saying, "Use your sickle and reap the
harvest, for the hour for reaping it has come: the harvest of the earth is over-ripe."

REVELATION 14:16
16 Then He who sat on the cloud flung His sickle on the earth, and the earth had its harvest reaped.

REVELATION 14:17
17 And another angel came out from the sanctuary in Heaven, and he too carried a sharp sickle.

REVELATION 14:18
18 And another angel came out from the altar - he who had power over fire - and he spoke in a loud voice to him who had the sharp sickle, saying,
"Use your sharp sickle, and gather the bunches from the vine of the earth, for its grapes are now quite ripe."

REVELATION 14:19
19 And the angel flung his sickle down to the earth, and reaped the vine of the earth and threw the grapes into the great winepress of God's anger.

REVELATION 14:20
20 And the winepress was trodden outside the city, and out of it came blood reaching the horses' bridles for a distance of 200 miles.

CHAPTER 15

REVELATION 15:1
1 Then I saw another marvel in Heaven, great and wonderful - there were seven angels bringing seven plagues. These are the last plagues, because in
them God's anger has found full expression.

REVELATION 15:2
2 And I saw what seemed to be a sea of glass mingled with fire, and those who had gained the victory over the Wild Beast and over his statue and the
number of his name, standing by the sea of glass and having harps which belonged to God.

REVELATION 15:3
3 And they were singing the song of Moses, God's servant, and the song of the Lamb. Their words were, "Great and wonderful are Thy works, O
Lord God, the Ruler of all. Righteous and true are Thy ways, O King of the nations.
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REVELATION 15:4
4 Who shall not be afraid, O Lord, and glorify Thy name? For Thou alone art holy. All nations shall come and shall worship Thee, because the
REVELATION 15:3
3 And they were singing the song of Moses, God's servant, and the song of the Lamb. Their words were, "Great and wonderful are Thy works, O
Lord God, the Ruler of all. Righteous and true are Thy ways, O King of the nations.

REVELATION 15:4
4 Who shall not be afraid, O Lord, and glorify Thy name? For Thou alone art holy. All nations shall come and shall worship Thee, because the
righteousness of all that Thou hast done has been made manifest."

REVELATION 15:5
5 After this, when the doors of the sanctuary of the tent of witness in Heaven were opened, I looked;

REVELATION 15:6
6 and there came out of the sanctuary the seven angels who were bringing the seven plagues. The angels were clad in pure, bright linen, and had
girdles of gold across their breasts.

REVELATION 15:7
7 And one of the four living creatures gave the seven angels seven bowls of gold, full of the anger of God who lives until the Ages of the Ages.

REVELATION 15:8
8 And the sanctuary was filled with smoke from the glory of God and from His power; and no one could enter the sanctuary till the seven plagues
brought by the seven angels were at an end.

CHAPTER 16

REVELATION 16:1
1 Then I heard a loud voice from the sanctuary say to the seven angels, "Go and pour on to the earth the seven bowls of the anger of God."

REVELATION 16:2
2 So the first angel went away and poured his bowl on to the earth; and it brought a bad and painful sore upon the men who had on them the mark
of the Wild Beast and worshipped his statue.

REVELATION 16:3
3 The second angel poured his bowl into the sea, and it became blood, like a dead man's blood, and every living creature in the sea died.

REVELATION 16:4
4 The third angel poured his bowl into the rivers and springs of water, and they became blood.

REVELATION 16:5
5 And I heard the angel of the waters say, "Righteous art Thou, who art and wast, the holy One, because Thou hast thus taken vengeance.

REVELATION 16:6
6 For they poured out the blood of Thy people and of the Prophets, and in return Thou hast given them blood to drink. And this they deserved."

REVELATION 16:7
7 And I heard a voice from the altar say, "Even so, O Lord God, the Ruler of all, true and righteous are Thy judgments."

REVELATION 16:8
8 Then the fourth angel poured his bowl on to the sun, and power was given to it to scorch men with fire.

REVELATION 16:9
9 And the men were severely burned; and yet they spoke evil of God who had power over the plagues, and they did not repent so as to give Him
glory.

REVELATION 16:10
10 The fifth angel poured his bowl on to the throne of the Wild Beast; and his kingdom became darkened. People gnawed their tongues because of
the pain,

REVELATION 16:11
11 and they spoke evil of the God in Heaven because of their pains and their sores, and did not repent of their misconduct.

REVELATION 16:12
12 The sixth angel poured his bowl into that great river, the Euphrates; and its stream was dried up in order to clear the way for the kings who are to
come from the east.

REVELATION 16:13
13 Then I saw three foul spirits, resembling frogs, issue from the mouth of the Dragon, from the mouth of the Wild Beast, and from the mouth of the
false Prophet.

REVELATION 16:14
14 For they are the spirits of demons working marvels - spirits that go out to control the kings of the whole earth, to assemble them for the battle
which is to take place on the great day of God, the Ruler of all.

REVELATION      16:15
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15 ("I am coming like a thief. Blessed is the man who keeps awake and guards his raiment for fear he walk about ill-clad, and his uncomeliness
become manifest.")
REVELATION 16:14
14 For they are the spirits of demons working marvels - spirits that go out to control the kings of the whole earth, to assemble them for the battle
which is to take place on the great day of God, the Ruler of all.

REVELATION 16:15
15 ("I am coming like a thief. Blessed is the man who keeps awake and guards his raiment for fear he walk about ill-clad, and his uncomeliness
become manifest.")

REVELATION 16:16
16 And assemble them they did at the place called in Hebrew 'Har-Magedon.'

REVELATION 16:17
17 Then the seventh angel poured his bowl into the air; and a loud voice came out of the sanctuary from the throne, saying, "Everything is now
ready."

REVELATION 16:18
18 Flashes of lightning followed, and voices, and peals of thunder, and an earthquake more dreadful than there had ever been since there was a man
upon the earth - so terrible was it, and so great!

REVELATION 16:19
19 The great city was split into three parts; the cities of the nations fell; and great Babylon came into remembrance before God, for Him to make her
drink from the wine-cup of His fierce anger.

REVELATION 16:20
20 Every island fled away, and there was not a mountain anywhere to be seen.

REVELATION 16:21
21 And heavy hail, that seemed to be a talent in weight, fell from the sky upon the people; and they spoke evil of God on account of the plague of the
hail - because the plague of it was exceedingly severe.

CHAPTER 17

REVELATION 17:1
1 Then one of the seven angels who were carrying the seven bowls came and spoke to me. "Come with me," he said, "and I will show you the doom of
the great Harlot who sits upon many waters.

REVELATION 17:2
2 The kings of the earth have committed fornication with her, and the inhabitants of the earth have been made drunk with the wine of her
fornication."

REVELATION 17:3
3 So he carried me away in the Spirit into a desert, and there I saw a woman sitting on a scarlet-colored Wild Beast which was covered with names of
blasphemy and had seven heads and ten horns.

REVELATION 17:4
4 The woman was clothed in purple and scarlet, and was brilliantly attired with gold and jewels and pearls. She held in her hand a cup of gold, full of
abominations, and she gave filthy indications of her fornication.

REVELATION 17:5
5 And on her forehead was a name written: "I am a symbol of great Babylon, the mother of the harlots and of the abominations of the earth."

REVELATION 17:6
6 And I saw the woman drinking herself drunk with the blood of the saints, and with the blood of the witnesses of Jesus. And when I saw her I was
filled with utter astonishment.

REVELATION 17:7
7 Then the angel said to me, "Why are you so astonished? I will explain to you the secret meaning of the woman and of the seven-headed, ten-horned
Wild Beast which carries her.

REVELATION 17:8
8 "The Wild Beast which you have seen was, and is not, and yet is destined to re-ascend, before long, out of the bottomless pit and go his way into
perdition. And the inhabitants of the earth will be filled with amazement - all whose names are not in the Book of Life, having been recorded there
ever since the creation of the world - when they see the Wild Beast: because he was, and is not, and yet is to come.

REVELATION 17:9
9 Here is scope for the exercise of a mind that has wisdom! The seven heads are the seven hills on which the woman sits.

REVELATION 17:10
10 And they are seven kings: five of them have fallen, and the one is still reigning. The seventh has not yet come, but when he comes he must
continue for a short time.

REVELATION 17:11
11 And the Wild Beast which once existed but does not now exist - he is an eighth king and yet is one of the seven and he goes his way into perdition.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 433 / 536
REVELATION 17:12
12 "And the ten horns which you have seen are ten kings who have not yet come to the throne, but for a single hour they are to receive authority as
REVELATION 17:11
11 And the Wild Beast which once existed but does not now exist - he is an eighth king and yet is one of the seven and he goes his way into perdition.

REVELATION 17:12
12 "And the ten horns which you have seen are ten kings who have not yet come to the throne, but for a single hour they are to receive authority as
kings along with the Wild Beast.

REVELATION 17:13
13 They have one common policy, and they are to give their power and authority to the Wild Beast.

REVELATION 17:14
14 They will make war upon the Lamb, and the Lamb will triumph over them; for He is Lord of lords and King of kings. And those who accompany
Him - called, as they are, and chosen, and faithful - shall share in the victory."

REVELATION 17:15
15 He also said to me, "The waters which you have seen, on which the Harlot sits, are peoples and multitudes, nations and languages.

REVELATION 17:16
16 And the ten horns that you have seen - and the Wild Beast - these will hate the Harlot, and they will cause her to be laid waste and will strip her
bare. They will eat her flesh, and burn her up with fire.

REVELATION 17:17
17 For God has put it into their hearts to carry out His purpose, and to carry out a common purpose and to give their kingdom to the Wild Beast
until God's words have come to pass.

REVELATION 17:18
18 And the woman whom you have seen is the great city which has kingly power over the kings of the earth."

CHAPTER 18

REVELATION 18:1
1 After these things I saw another angel coming down from Heaven, armed with great power. The earth shone with his splendor,

REVELATION 18:2
2 and with a mighty voice he cried out, saying, "Great Babylon has fallen, has fallen, and has become a home for demons and a stronghold for every
kind of foul spirit and for every kind of foul and hateful bird.

REVELATION 18:3
3 For all the nations have drunk the wine of the anger provoked by her fornication, and the kings of the earth have committed fornication with her,
and the merchants of the earth have grown rich through her excessive luxury."

REVELATION 18:4
4 Then I heard another voice from Heaven, which said, "Come out of her, My people, that you may not become partakers in her sins, nor receive a
share of her plagues.

REVELATION 18:5
5 For her sins are piled up to the sky, and God has called to mind her unrighteous deeds.

REVELATION 18:6
6 Give back to her as she has given; repay her in accordance with her doings, twice as much; in the bowl that she has mixed, mix twice as much for
her.

REVELATION 18:7
7 She has freely glorified herself and revelled in luxury; equally freely administer torment to her, and woe. For in her heart she boasts, saying, 'I sit
enthroned as Queen: no widow am I: I shall never know sorrow.'

REVELATION 18:8
8 "For this reason calamities shall come thick upon her on a single day - death and sorrow and famine - and she shall be burned to the ground. For
strong is the Lord God who has judged her.

REVELATION 18:9
9 The kings of the earth who have committed fornication with her, and have revelled in luxury, shall weep aloud and lament over her when they see
the smoke of her burning,

REVELATION 18:10
10 while they stand afar off because of their terror at her heavy punishment, and say, 'Alas, alas, thou great city, O Babylon, the mighty city! For in
one short hour thy doom has come!'

REVELATION 18:11
11 And the merchants of the earth weep aloud and lament over her, because now there is no sale for their cargoes -

REVELATION      18:12
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12 cargoes of gold and silver, of jewels and pearls, of fine linen, purple and silk, and of scarlet stuff; all kinds of rare woods, and all kinds of goods in
ivory and in very costly wood, in bronze, steel and marble.
REVELATION 18:11
11 And the merchants of the earth weep aloud and lament over her, because now there is no sale for their cargoes -

REVELATION 18:12
12 cargoes of gold and silver, of jewels and pearls, of fine linen, purple and silk, and of scarlet stuff; all kinds of rare woods, and all kinds of goods in
ivory and in very costly wood, in bronze, steel and marble.

REVELATION 18:13
13 Also cinnamon and amomum; odors to burn as incense or for perfume; frankincense, wine, oil; fine flour, wheat, cattle and sheep; horses and
carriages and slaves; and the lives of men.

REVELATION 18:14
14 The dainties that thy soul longed for are gone from thee, and all thine elegance and splendor have perished, and never again shall they be found.

REVELATION 18:15
15 Those who traded in these things, who grew wealthy through her, will stand afar off, struck with terror at her punishment,

REVELATION 18:16
16 weeping aloud and sorrowing, and saying, 'Alas, alas, for this great city, which was brilliantly arrayed in fine linen, and purple and scarlet stuff,
and beautified with gold, jewels and pearls;

REVELATION 18:17
17 because in one short hour all this great wealth has been laid waste!' And every shipmaster and every passenger by sea and the crews and all who
ply their trade on the sea,

REVELATION 18:18
18 stood afar off, and cried aloud when they saw the smoke of her burning. And they said, 'What city is like this great city?'

REVELATION 18:19
19 And they threw dust upon their heads, and cried out, weeping aloud and sorrowing. 'Alas, alas,' they said, 'for this great city, in which, through
her vast wealth, the owners of all the ships on the sea have grown rich; because in one short hour she has been laid waste!'

REVELATION 18:20
20 Rejoice over her, O Heaven, and you saints and Apostles and Prophets; for God has taken vengeance upon her because of you."

REVELATION 18:21
21 Then a single angel of great strength took a stone which resembled a huge millstone, and hurled it into the sea, saying, "So shall Babylon, that
great city, be violently hurled down and never again be found.

REVELATION 18:22
22 No harp or song, no flute or trumpet, shall ever again be heard in thee; no craftsman of any kind shall ever again be found in thee; nor shall the
grinding of the mill ever again be heard in thee.

REVELATION 18:23
23 Never again shall the light of a lamp shine in thee, and never again shall the voice of a bridegroom or of a bride be heard in thee. For thy
merchants were the great men of the earth, and with the magic which thou didst practise all nations were led astray.

REVELATION 18:24
24 And in her was found the blood of Prophets and of God's people and of all who had been put to death on the earth."

CHAPTER 19

REVELATION 19:1
1 After this I seemed to hear the far-echoing voices of a great multitude in Heaven, who said, "Hallelujah! The salvation and the glory and the power
belong to our God.

REVELATION 19:2
2 True and just are His judgments, because He has judged the great Harlot who was corrupting the whole earth with her fornication, and He has
taken vengeance for the blood of His bondservants which her hands have shed."

REVELATION 19:3
3 And a second time they said, "Hallelujah! For her smoke ascends until the Ages of the Ages."

REVELATION 19:4
4 And the twenty-four Elders and the four living creatures fell down and worshipped God who sits upon the throne. "Even so," they said;
"Hallelujah!"

REVELATION 19:5
5 And from the throne there came a voice which said, "Praise our God, all you His bondservants - you who fear Him, both the small and the great."

REVELATION 19:6
6 And I seemed to hear the voices of a great multitude and the sound of many waters and of loud peals of thunder, which said, "Hallelujah! Because
the Lord our
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REVELATION 19:7
7 Let us rejoice and triumph and give Him the glory; for the time for the marriage of the Lamb has come, and His Bride has made herself ready."
REVELATION 19:6
6 And I seemed to hear the voices of a great multitude and the sound of many waters and of loud peals of thunder, which said, "Hallelujah! Because
the Lord our God, the Ruler of all, has become King.

REVELATION 19:7
7 Let us rejoice and triumph and give Him the glory; for the time for the marriage of the Lamb has come, and His Bride has made herself ready."

REVELATION 19:8
8 And she was permitted to array herself in fine linen, shining and spotless; the fine linen being the righteous actions of God's people.

REVELATION 19:9
9 And he said to me, "Write as follows: 'Blessed are those who receive an invitation to the Marriage Supper of the Lamb.'" And he added, still
addressing me, "These are truly the words of God."

REVELATION 19:10
10 Then I fell at his feet to worship him. But he exclaimed, "Oh, do not do that. I am a fellow bondservant of yours and a fellow bondservant of your
brethren who have borne testimony to Jesus. Worship God." Testimony to Jesus is the spirit which underlies Prophecy.

REVELATION 19:11
11 Then I saw a door open in Heaven, and a white horse appeared. Its rider was named "Faithful and True" - being One who in righteousness acts as
Judge, and makes war.

REVELATION 19:12
12 His eyes were like a flame of fire, and on His head were many kingly crowns; and He has a name written upon Him which no one but He Himself
knows.

REVELATION 19:13
13 The outer garment in which He is clad has been dipped in blood and His name is The Word Of God.

REVELATION 19:14
14 The armies in Heaven followed Him - mounted on white horses and clothed in fine linen, white and spotless.

REVELATION 19:15
15 From His mouth there comes a sharp sword with which He will smite the nations; and He will Himself be their Shepherd, ruling them with a
scepter of iron; and it is His work to tread the winepress of the fierce anger of God, the Ruler of all.

REVELATION 19:16
16 And on His outer garment and on His thigh He has a name written, King Of Kings And Lord Of Lords.

REVELATION 19:17
17 And I saw a single angel standing in the full light of the sun, who cried in a loud voice to all the birds that flew across the sky, "Come and be
present at God's great supper,

REVELATION 19:18
18 that you may feast on the flesh of kings and the flesh of generals and the flesh of mighty men, on the flesh of horses and their riders, and on the
flesh of all mankind, whether they are free men or slaves, great men or small."

REVELATION 19:19
19 And I saw the Wild Beast, and the kings of the earth, and their armies, all assembled to make war, once for all, against the Rider upon the horse
and against His army. And the Wild Beast was captured, and with him the false Prophet

REVELATION 19:20
20 who had done the miracles in his presence with which he had led astray those who had received the mark of the Wild Beast, and those who
worshipped his statue. Both of them were thrown alive into the Lake of fire that was all ablaze with sulphur.

REVELATION 19:21
21 But the rest were killed with the sword that came from the mouth of the Rider on the horse. And the birds all fed ravenously upon their flesh.

CHAPTER 20

REVELATION 20:1
1 Then I saw an angel coming down from Heaven, having the key of the bottomless pit, and upon his arm he carried a great chain.

REVELATION 20:2
2 He laid hold of the Dragon - the ancient serpent - who is the Devil and the Adversary, and bound him for a thousand years, and hurled him into
the bottomless pit.

REVELATION 20:3
3 He closed the entrance and put a seal upon him in order that he might be unable to lead the nations astray any more until the thousand years were
at an end. Afterwards he is to be set at liberty for a short time.

REVELATION      20:4
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4 And I saw thrones, and some who were seated on them, to whom judgment was entrusted. And I saw the souls of those who had been beheaded on
account of the testimony that they had borne to Jesus and on account of God's Message, and also the souls of those who had not worshipped the Wild
REVELATION 20:3
3 He closed the entrance and put a seal upon him in order that he might be unable to lead the nations astray any more until the thousand years were
at an end. Afterwards he is to be set at liberty for a short time.

REVELATION 20:4
4 And I saw thrones, and some who were seated on them, to whom judgment was entrusted. And I saw the souls of those who had been beheaded on
account of the testimony that they had borne to Jesus and on account of God's Message, and also the souls of those who had not worshipped the Wild
Beast or his statue, nor received his mark on their foreheads or on their hands; and they came to Life and were kings with Christ for a thousand
years.

REVELATION 20:5
5 No one else who was dead rose to Life until the thousand years were at an end. This is the First Resurrection.

REVELATION 20:6
6 Blessed and holy are those who share in the First Resurrection. The Second Death has no power over them, but they shall be priests to God and to
Christ, and shall be kings with Christ for the thousand years.

REVELATION 20:7
7 But when the thousand years are at an end, the Adversary will be released from his imprisonment,

REVELATION 20:8
8 and will go out to lead astray the nations in all the four corners of the earth, Gog and Magog, and assemble them for war, and they are like the
sands on the seashore in number.

REVELATION 20:9
9 And they went up over the whole breadth of the earth and surrounded the encampment of God's people and the beloved city. But fire came down
from Heaven and consumed them;

REVELATION 20:10
10 and the Devil, who had been leading them astray, was thrown into the Lake of fire and sulphur where the Wild Beast and the false Prophet were,
and day and night they will suffer torture until the Ages of the Ages.

REVELATION 20:11
11 Then I saw a great white throne and One who was seated on it, from whose presence earth and sky fled away, and no place was found for them.

REVELATION 20:12
12 And I saw the dead, the great and the small, standing in front of the throne. And books were opened; and so was another book - namely, the Book
of Life; and the dead were judged by the things recorded in the books in accordance with what their conduct had been.

REVELATION 20:13
13 Then the sea yielded up the dead who were in it, Death and Hades yielded up the dead who were in them, and each man was judged in
accordance with what his conduct had been.

REVELATION 20:14
14 Then Death and Hades were thrown into the Lake of fire; this is the Second Death - the Lake of fire.

REVELATION 20:15
15 And if any one's name was not found recorded in the Book of Life he was thrown into the Lake of fire.

CHAPTER 21

REVELATION 21:1
1 And I saw a new Heaven and a new earth; for the first Heaven and the first earth were gone, and the sea no longer exists.

REVELATION 21:2
2 And I saw the holy city, the new Jerusalem, coming down out of Heaven from God and made ready like a bride attired to meet her husband.

REVELATION 21:3
3 And I heard a loud voice, which came from the throne, say, "God's dwelling place is among men and He will dwell among them and they shall be
His peoples. Yes, God Himself will be among them.

REVELATION 21:4
4 He will wipe every tear from their eyes. Death shall be no more; nor sorrow, nor wail of woe, nor pain; for the first things have passed away."

REVELATION 21:5
5 Then He who was seated on the throne said, "I am re-creating all things." And He added, "Write down these words, for they are trustworthy and
true."

REVELATION 21:6
6 He also said, "They have now been fulfilled. I am the Alpha and the Omega, the Beginning and the End. To those who are thirsty I will give the
privilege of drinking from the well of the Water of Life without payment.

REVELATION 21:7
7Copyright
  All this shall be the heritage
            (c) 2005-2009,       of him
                            Infobase    whoCorp.
                                     Media  overcomes, and I will be his God and he shall be one of My sons.                        Page 437 / 536

REVELATION 21:8
8 But as for cowards and the unfaithful, and the polluted, and murderers, fornicators, and those who practise magic or worship idols, and all liars -
privilege of drinking from the well of the Water of Life without payment.

REVELATION 21:7
7 All this shall be the heritage of him who overcomes, and I will be his God and he shall be one of My sons.

REVELATION 21:8
8 But as for cowards and the unfaithful, and the polluted, and murderers, fornicators, and those who practise magic or worship idols, and all liars -
the portion allotted to them shall be in the Lake which burns with fire and sulphur. This is the Second Death."

REVELATION 21:9
9 Then there came one of the seven angels who were carrying the seven bowls full of the seven last plagues. "Come with me," he said, "and I will show
you the Bride, the Lamb's wife."

REVELATION 21:10
10 So in the Spirit he carried me to the top of a vast, lofty mountain, and showed me the holy city, Jerusalem, coming down out of Heaven from God,

REVELATION 21:11
11 and bringing with it the glory of God. It shone with a radiance like that of a very precious stone - such as a jasper, bright and transparent.

REVELATION 21:12
12 It has a wall, massive and high, with twelve large gates, and in charge of the gates were twelve angels. And overhead, above the gates, names were
inscribed which are those of the twelve tribes of the descendants of Israel.

REVELATION 21:13
13 There were three gates on the east, three on the north, three on the south, and three on the west.

REVELATION 21:14
14 The wall of the city had twelve foundation stones, and engraved upon them were twelve names - the names of the twelve Apostles of the Lamb.

REVELATION 21:15
15 Now he who was speaking to me had a measuring-rod of gold, with which to measure the city and its gates and its wall.

REVELATION 21:16
16 The plan of the city is a square, the length being the same as the breadth; and he measured the city furlong by furlong, with his measuring rod - it
is twelve hundred miles long, and the length and the breadth and the height of it are equal.

REVELATION 21:17
17 And he measured the wall of it - a wall of a hundred and forty-four cubits, according to human measure, which was also that of the angel.

REVELATION 21:18
18 The solid fabric of the wall was jasper; and the city itself was made of gold, resembling transparent glass.

REVELATION 21:19
19 As for the foundation-stones of the city wall, which were beautified with various kinds of precious stones, the first was jasper, the second sapphire,
the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius,

REVELATION 21:20
20 the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst.

REVELATION 21:21
21 And the twelve gates were twelve pearls; each of them consisting of a single pearl. And the main street of the city was made of pure gold,
resembling transparent glass.

REVELATION 21:22
22 I saw no sanctuary in the city, for the Lord God, the Ruler of all, is its Sanctuary, and so is the Lamb.

REVELATION 21:23
23 Nor has the city any need of the sun or of the moon, to give it light; for the glory of God has shone upon it and its lamp is the Lamb.

REVELATION 21:24
24 The nations will live their lives by its light; and the kings of the earth are to bring their glory into it.

REVELATION 21:25
25 And in the daytime (for there will be no night there) the gates will never be closed;

REVELATION 21:26
26 and the glory and honor of the nations shall be brought into it.

REVELATION 21:27
27 And no unclean thing shall ever enter it, nor any one who is guilty of base conduct or tells lies, but only they whose names stand recorded in the
Lamb's Book of Life.

CHAPTER 22
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REVELATION 22:1
1 Then he showed me the river of the Water of Life, bright as crystal, issuing from the throne of God and of the Lamb.
Lamb's Book of Life.

CHAPTER 22

REVELATION 22:1
1 Then he showed me the river of the Water of Life, bright as crystal, issuing from the throne of God and of the Lamb.

REVELATION 22:2
2 On either side of the river, midway between it and the main street of the city, was the Tree of Life. It produced twelve kinds of fruit, yielding a fresh
crop month by month, and the leaves of the tree served as medicine for the nations.

REVELATION 22:3
3 "In future there will be no curse," he said, "but the throne of God and of the Lamb will be in that city. And His servants will render Him holy service
and will see His face,

REVELATION 22:4
4 and His name will be on their foreheads.

REVELATION 22:5
5 And there will be no night there; and they have no need of lamplight or sunlight, for the Lord God will shine upon them, and they will be kings
until the Ages of the Ages."

REVELATION 22:6
6 And he said to me, "These words are trustworthy and true; and the Lord, the God of the spirits of the Prophets, sent His angel to make known to
His servants the things which must soon happen.

REVELATION 22:7
7 'I am coming quickly.' Blessed is he who is mindful of the predictions contained in this book."

REVELATION 22:8
8 I John heard and saw these things; and when I had heard and seen them, I fell at the feet of the angel who was showing me them - to worship him.

REVELATION 22:9
9 But he said to me, "Oh, do not do that. I am a fellow bondservant of yours, and a fellow bondservant of your brethren the Prophets and of those
who are mindful of the teachings of this book. Worship God."

REVELATION 22:10
10 "Make no secret," he added, "of the meaning of the predictions contained in this book; for the time for their fulfillment is now close at hand.

REVELATION 22:11
11 Let the dishonest man act dishonestly still; let the filthy make himself filthy still; let the righteous practise righteousness still; and let the holy be
made holy still."

REVELATION 22:12
12 "I am coming quickly; and My reward is with Me, that I may requite every man in accordance with what his conduct has been.

REVELATION 22:13
13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

REVELATION 22:14
14 Blessed are those who wash their robes clean, that they may have a right to the Tree of Life, and may go through the gates into the city.

REVELATION 22:15
15 The unclean are shut out, and so are all who practise magic, all fornicators, all murderers, and those who worship idols, and every one who loves
falsehood and tells lies.

REVELATION 22:16
16 "I Jesus have sent My angel for him solemnly to declare these things to you among the Churches. I am the Root and the offspring of David, the
bright Morning Star.

REVELATION 22:17
17 The Spirit and the Bride say, 'Come;' and whoever hears, let him say, 'Come;' and let those who are thirsty come. Whoever will, let him take the
Water of Life, without payment.

REVELATION 22:18
18 "I solemnly declare to every one who hears the words of the prophecy contained in this book, that if any one adds to those words, God will add to
him the plagues spoken of in this book;

REVELATION 22:19
19 and that if any one takes away from the words of the book of this prophecy, God will take from him his share in the Tree of Life and in the holy
city - the things described in this book.

REVELATION 22:20
20 "He who
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               2005-2009,       all this
                          Infobase  Mediasays, "'Yes, I am coming quickly.'" Amen. Come, Lord Jesus.
                                           Corp.                                                                                            Page 439 / 536

REVELATION 22:21
21 The grace of the Lord Jesus be with God's people.
city - the things described in this book.

REVELATION 22:20
20 "He who solemnly declares all this says, "'Yes, I am coming quickly.'" Amen. Come, Lord Jesus.

REVELATION 22:21
21 The grace of the Lord Jesus be with God's people.

Chapter XV

When Natasha opened Prince Andrew's door with a familiar movement and let Princess Mary pass into the room before her, the princess felt the sobs in her throat.
Hard as she had tried to prepare herself, and now tried to remain tranquil, she knew that she would be unable to look at him without tears.

The princess understood what Natasha had meant by the words: "two days ago this suddenly happened." She understood those words to mean that he had suddenly
softened and that this softening and gentleness were signs of approaching death. As she stepped to the door she already saw in imagination Andrew's face as she
remembered it in childhood, a gentle, mild, sympathetic face which he had rarely shown, and which therefore affected her very strongly. She was sure he would speak
soft, tender words to her such as her father had uttered before his death, and that she would not be able to bear it and would burst into sobs in his presence. Yet
sooner or later it had to be, and she went in. The sobs rose higher and higher in her throat as she more and more clearly distinguished his form and her shortsighted eyes
tried to make out his features, and then she saw his face and met his gaze.

He was lying in a squirrel-fur dressing gown on a divan, surrounded by pillows. He was thin and pale. In one thin, translucently white hand he held a handkerchief, while
with the other he stroked the delicate mustache he had grown, moving his fingers slowly. His eyes gazed at them as they entered.

On seeing his face and meeting his eyes Princess Mary's pace suddenly slackened, she felt her tears dry up and her sobs ceased. She suddenly felt guilty and grew timid
on catching the expression of his face and eyes.

"But in what am I to blame?" she asked herself. And his cold, stern look replied: "Because you are alive and thinking of the living, while I..."

In the deep the deep gaze that seemed to look not outwards but inwards there was an almost hostile expression as he slowly regarded his sister and Natasha.

He kissed his sister, holding her hand in his as was their wont.

"How are you, Mary? How did you manage to get here?" said he in a voice as calm and aloof as his look.

Had he screamed in agony, that scream would not have struck such horror into Princess Mary's heart as the tone of his voice.

"And have you brought little Nicholas?" he asked in the same slow, quiet manner and with an obvious effort to remember.

"How are you now?" said Princess Mary, herself surprised at what she was saying.

"That, my dear, you must ask the doctor," he replied, and again making an evident effort to be affectionate, he said with his lips only (his words clearly did not
correspond to his thoughts):

"Merci, chere amie, d'etre venue."

Princess Mary pressed his hand. The pressure made him wince just perceptibly. He was silent, and she did not know what to say. She now understood what had
happened to him two days before. In his words, his tone, and especially in that calm, almost antagonistic look could be felt an estrangement from everything belonging
to this world, terrible in one who is alive. Evidently only with an effort did he understand anything living; but it was obvious that he failed to understand, not because he
lacked the power to do so but because he understood something else-something the living did not and could not understand-and which wholly occupied his mind.

"There, you see how strangely fate has brought us together," said he, breaking the silence and pointing to Natasha. "She looks after me all the time."

Princess Mary heard him and did not understand how he could say such a thing. He, the sensitive, tender Prince Andrew, how could he say that, before her whom he
loved and who loved him? Had he expected to live he could not have said those words in that offensively cold tone. If he had not known that he was dying, how could
he have failed to pity her and how could he speak like that in her presence? The only explanation was that he was indifferent, because something else, much more
important, had been revealed to him.

The conversation was cold and disconnected and continually broke off.

"Mary came by way of Ryazan," said Natasha.

Prince Andrew did not notice that she called his sister Mary, and only after calling her so in his presence did Natasha notice it herself.

"Really?" he asked.

"They told her that all Moscow has been burned down, and that..."

Natasha stopped. It was impossible to talk. It was plain that he was making an effort to listen, but could not do so.

"Yes, they say it's burned," he said. "It's a great pity," and he gazed straight before him, absently stroking his mustache with his fingers.

"And so you have met Count Nicholas, Mary?" Prince Andrew suddenly said, evidently wishing to speak pleasantly to them. "He wrote here that he took a great liking
to you," he went on simply and calmly, evidently unable to understand all the complex significance his words had for living people. "If you liked him too, it would be a
good thing for you to get married," he added rather more quickly, as if pleased at having found words he had long been seeking.

Princess Mary heard his words but they had no meaning for her, except as a proof of how far away he now was from everything living.
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"Why talk of me?" she said quietly and glanced at Natasha.

Natasha, who felt her glance, did not look at her. All three were again silent.
good thing for you to get married," he added rather more quickly, as if pleased at having found words he had long been seeking.

Princess Mary heard his words but they had no meaning for her, except as a proof of how far away he now was from everything living.

"Why talk of me?" she said quietly and glanced at Natasha.

Natasha, who felt her glance, did not look at her. All three were again silent.

"Andrew, would you like..." Princess Mary suddenly said in a trembling voice, "would you like to see little Nicholas? He is always talking about you!"

Prince Andrew smiled just perceptibly and for the first time, but Princess Mary, who knew his face so well, saw with horror that he did not smile with pleasure or
affection for his son, but with quiet, gentle irony because he thought she was trying what she believed to be the last means of arousing him.

"Yes, I shall be very glad to see him. Is he quite well?"

When little Nicholas was brought into Prince Andrew's room he looked at his father with frightened eyes, but did not cry, because no one else was crying. Prince
Andrew kissed him and evidently did not know what to say to him.

When Nicholas had been led away, Princess Mary again went up to her brother, kissed him, and unable to restrain her tears any longer began to cry.

He looked at her attentively.

"Is it about Nicholas?" he asked.

Princess Mary nodded her head, weeping.

"Mary, you know the Gosp..." but he broke off.

"What did you say?"

"Nothing. You mustn't cry here," he said, looking at her with the same cold expression.

When Princess Mary began to cry, he understood that she was crying at the thought that little Nicholas would be left without a father. With a great effort he tried to
return to life and to see things from their point of view.

"Yes, to them it must seem sad!" he thought. "But how simple it is.

"The fowls of the air sow not, neither do they reap, yet your Father feedeth them," he said to himself and wished to say to Princess Mary; "but no, they will take it their
own way, they won't understand! They can't understand that all those feelings they prize so-all our feelings, all those ideas that seem so important to us, are
unnecessary. We cannot understand one another," and he remained silent.

Prince Andrew's little son was seven. He could scarcely read, and knew nothing. After that day he lived through many things, gaining knowledge, observation, and
experience, but had he possessed all the faculties he afterwards acquired, he could not have had a better or more profound understanding of the meaning of the scene
he had witnessed between his father, Mary, and Natasha, than he had then. He understood it completely, and, leaving the room without crying, went silently up to
Natasha who had come out with him and looked shyly at her with his beautiful, thoughtful eyes, then his uplifted, rosy upper lip trembled and leaning his head against
her he began to cry.

After that he avoided Dessalles and the countess who caressed him and either sat alone or came timidly to Princess Mary, or to Natasha of whom he seemed even
fonder than of his aunt, and clung to them quietly and shyly.

When Princess Mary had left Prince Andrew she fully understood what Natasha's face had told her. She did not speak any more to Natasha of hopes of saving his life.
She took turns with her beside his sofa, and did not cry any more, but prayed continually, turning in soul to that Eternal and Unfathomable, whose presence above the
dying man was now so evident.

Chapter XVI

Not only did Prince Andrew know he would die, but he felt that he was dying and was already half dead. He was conscious of an aloofness from everything earthly and
a strange and joyous lightness of existence. Without haste or agitation he awaited what was coming. That inexorable, eternal, distant, and unknown the presence of
which he had felt continually all his life-was now near to him and, by the strange lightness he experienced, almost comprehensible and palpable...

Formerly he had feared the end. He had twice experienced that terribly tormenting fear of death-the end-but now he no longer understood that fear.

He had felt it for the first time when the shell spun like a top before him, and he looked at the fallow field, the bushes, and the sky, and knew that he was face to face
with death. When he came to himself after being wounded and the flower of eternal, unfettered love had instantly unfolded itself in his soul as if freed from the bondage
of life that had restrained it, he no longer feared death and ceased to think about it.

During the hours of solitude, suffering, and partial delirium he spent after he was wounded, the more deeply he penetrated into the new principle of eternal love revealed
to him, the more he unconsciously detached himself from earthly life. To love everything and everybody and always to sacrifice oneself for love meant not to love
anyone, not to live this earthly life. And the more imbued he became with that principle of love, the more he renounced life and the more completely he destroyed that
dreadful barrier which-in the absence of such love-stands between life and death. When during those first days he remembered that he would have to die, he said to
himself: "Well, what of it? So much the better!"

But after the night in Mytishchi when, half delirious, he had seen her for whom he longed appear before him and, having pressed her hand to his lips, had shed gentle,
happy tears, love for a particular woman again crept unobserved into his heart and once more bound him to life. And joyful and agitating thoughts began to occupy his
mind. Recalling the moment at the ambulance station when he had seen Kuragin, he could not now regain the feeling he then had, but was tormented by the question
whether Kuragin was alive. And he dared not inquire.

 Copyright
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     illness pursued  its normalInfobase
                                  physicalMedia
                                           course,Corp.
                                                   but what Natasha referred to when she said: "This suddenly happened," had occurred two days before     Page      441Mary
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arrived. It was the last spiritual struggle between life and death, in which death gained the victory. It was the unexpected realization of the fact that he still valued life as
presented to him in the form of his love for Natasha, and a last, though ultimately vanquished, attack of terror before the unknown.
happy tears, love for a particular woman again crept unobserved into his heart and once more bound him to life. And joyful and agitating thoughts began to occupy his
mind. Recalling the moment at the ambulance station when he had seen Kuragin, he could not now regain the feeling he then had, but was tormented by the question
whether Kuragin was alive. And he dared not inquire.

His illness pursued its normal physical course, but what Natasha referred to when she said: "This suddenly happened," had occurred two days before Princess Mary
arrived. It was the last spiritual struggle between life and death, in which death gained the victory. It was the unexpected realization of the fact that he still valued life as
presented to him in the form of his love for Natasha, and a last, though ultimately vanquished, attack of terror before the unknown.

It was evening. As usual after dinner he was slightly feverish, and his thoughts were preternaturally clear. Sonya was sitting by the table. He began to doze. Suddenly a
feeling of happiness seized him.

"Ah, she has come!" thought he.

And so it was: in Sonya's place sat Natasha who had just come in noiselessly.

Since she had begun looking after him, he had always experienced this physical consciousness of her nearness. She was sitting in an armchair placed sideways,
screening the light of the candle from him, and was knitting a stocking. She had learned to knit stockings since Prince Andrew had casually mentioned that no one
nursed the sick so well as old nurses who knit stockings, and that there is something soothing in the knitting of stockings. The needles clicked lightly in her slender,
rapidly moving hands, and he could clearly see the thoughtful profile of her drooping face. She moved, and the ball rolled off her knees. She started, glanced round at
him, and screening the candle with her hand stooped carefully with a supple and exact movement, picked up the ball, and regained her former position.

He looked at her without moving and saw that she wanted to draw a deep breath after stooping, but refrained from doing so and breathed cautiously.

At the Troitsa monastery they had spoken of the past, and he had told her that if he lived he would always thank God for his wound which had brought them together
again, but after that they never spoke of the future.

"Can it or can it not be?" he now thought as he looked at her and listened to the light click of the steel needles. "Can fate have brought me to her so strangely only for
me to die?... Is it possible that the truth of life has been revealed to me only to show me that I have spent my life in falsity? I love her more than anything in the world!
But what am I to do if I love her?" he thought, and he involuntarily groaned, from a habit acquired during his sufferings.

On hearing that sound Natasha put down the stocking, leaned nearer to him, and suddenly, noticing his shining eyes, stepped lightly up to him and bent over him.

"You are not asleep?"

"No, I have been looking at you a long time. I felt you come in. No one else gives me that sense of soft tranquillity that you do... that light. I want to weep for joy."

Natasha drew closer to him. Her face shone with rapturous joy.

"Natasha, I love you too much! More than anything in the world."

"And I!"-She turned away for an instant. "Why too much?" she asked.

"Why too much?... Well, what do you, what do you feel in your soul, your whole soul-shall I live? What do you think?"

"I am sure of it, sure!" Natasha almost shouted, taking hold of both his hands with a passionate movement.

He remained silent awhile.

"How good it would be!" and taking her hand he kissed it.

Natasha felt happy and agitated, but at once remembered that this would not do and that he had to be quiet.

"But you have not slept," she said, repressing her joy. "Try to sleep... please!"

He pressed her hand and released it, and she went back to the candle and sat down again in her former position. Twice she turned and looked at him, and her eyes met
his beaming at her. She set herself a task on her stocking and resolved not to turn round till it was finished.

Soon he really shut his eyes and fell asleep. He did not sleep long and suddenly awoke with a start and in a cold perspiration.

As he fell asleep he had still been thinking of the subject that now always occupied his mind-about life and death, and chiefly about death. He felt himself nearer to it.

"Love? What is love?" he thought.

"Love hinders death. Love is life. All, everything that I understand, I understand only because I love. Everything is, everything exists, only because I love. Everything is
united by it alone. Love is God, and to die means that I, a particle of love, shall return to the general and eternal source." These thoughts seemed to him comforting. But
they were only thoughts. Something was lacking in them, they were not clear, they were too one-sidedly personal and brain-spun. And there was the former agitation
and obscurity. He fell asleep.

He dreamed that he was lying in the room he really was in, but that he was quite well and unwounded. Many various, indifferent, and insignificant people appeared
before him. He talked to them and discussed something trivial. They were preparing to go away somewhere. Prince Andrew dimly realized that all this was trivial and
that he had more important cares, but he continued to speak, surprising them by empty witticisms. Gradually, unnoticed, all these persons began to disappear and a
single question, that of the closed door, superseded all else. He rose and went to the door to bolt and lock it. Everything depended on whether he was, or was not, in
time to lock it. He went, and tried to hurry, but his legs refused to move and he knew he would not be in time to lock the door though he painfully strained all his
powers. He was seized by an agonizing fear. And that fear was the fear of death. It stood behind the door. But just when he was clumsily creeping toward the door,
that dreadful something on the other side was already pressing against it and forcing its way in. Something not human-death-was breaking in through that door, and had
to be kept out. He seized the door, making a final effort to hold it back-to lock it was no longer possible-but his efforts were weak and clumsy and the door, pushed
from behind by that terror, opened and closed again.
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Once again it pushed from outside. His last superhuman efforts were vain and both halves of the door noiselessly opened. It entered, and it was death, and Prince
Andrew died.
powers. He was seized by an agonizing fear. And that fear was the fear of death. It stood behind the door. But just when he was clumsily creeping toward the door,
that dreadful something on the other side was already pressing against it and forcing its way in. Something not human-death-was breaking in through that door, and had
to be kept out. He seized the door, making a final effort to hold it back-to lock it was no longer possible-but his efforts were weak and clumsy and the door, pushed
from behind by that terror, opened and closed again.

Once again it pushed from outside. His last superhuman efforts were vain and both halves of the door noiselessly opened. It entered, and it was death, and Prince
Andrew died.

But at the instant he died, Prince Andrew remembered that he was asleep, and at the very instant he died, having made an effort, he awoke.

"Yes, it was death! I died-and woke up. Yes, death is an awakening!" And all at once it grew light in his soul and the veil that had till then concealed the unknown was
lifted from his spiritual vision. He felt as if powers till then confined within him had been liberated, and that strange lightness did not again leave him.

When, waking in a cold perspiration, he moved on the divan, Natasha went up and asked him what was the matter. He did not answer and looked at her strangely, not
understanding.

That was what had happened to him two days before Princess Mary's arrival. From that day, as the doctor expressed it, the wasting fever assumed a malignant
character, but what the doctor said did not interest Natasha, she saw the terrible moral symptoms which to her were more convincing.

From that day an awakening from life came to Prince Andrew together with his awakening from sleep. And compared to the duration of life it did not seem to him
slower than an awakening from sleep compared to the duration of a dream.

There was nothing terrible or violent in this comparatively slow awakening.

His last days and hours passed in an ordinary and simple way. Both Princess Mary and Natasha, who did not leave him, felt this. They did not weep or shudder and
during these last days they themselves felt that they were not attending on him (he was no longer there, he had left them) but on what reminded them most closely of
him-his body. Both felt this so strongly that the outward and terrible side of death did not affect them and they did not feel it necessary to foment their grief. Neither in
his presence nor out of it did they weep, nor did they ever talk to one another about him. They felt that they could not express in words what they understood.

They both saw that he was sinking slowly and quietly, deeper and deeper, away from them, and they both knew that this had to be so and that it was right.

He confessed, and received communion: everyone came to take leave of him. When they brought his son to him, he pressed his lips to the boy's and turned away, not
because he felt it hard and sad (Princess Mary and Natasha understood that) but simply because he thought it was all that was required of him, but when they told him
to bless the boy, he did what was demanded and looked round as if asking whether there was anything else he should do.

When the last convulsions of the body, which the spirit was leaving, occurred, Princess Mary and Natasha were present.

"Is it over?" said Princess Mary when his body had for a few minutes lain motionless, growing cold before them. Natasha went up, looked at the dead eyes, and
hastened to close them. She closed them but did not kiss them, but clung to that which reminded her most nearly of him-his body.

"Where has he gone? Where is he now?..."

When the body, washed and dressed, lay in the coffin on a table, everyone came to take leave of him and they all wept.

Little Nicholas cried because his heart was rent by painful perplexity. The countess and Sonya cried from pity for Natasha and because he was no more. The old count
cried because he felt that before long, he, too, must take the same terrible step.

Natasha and Princess Mary also wept now, but not because of their own personal grief; they wept with a reverent and softening emotion which had taken possession
of their souls at the consciousness of the simple and solemn mystery of death that had been accomplished in their presence.

Book Thirteen-1812
Chapter I

Man's mind cannot grasp the causes of events in their completeness, but the desire to find those causes is implanted in man's soul. And without considering the
multiplicity and complexity of the conditions any one of which taken separately may seem to be the cause, he snatches at the first approximation to a cause that seems
to him intelligible and says: "This is the cause!" In historical events (where the actions of men are the subject of observation) the first and most primitive approximation to
present itself was the will of the gods and, after that, the will of those who stood in the most prominent position-the heroes of history. But we need only penetrate to the
essence of any historic event-which lies in the activity of the general mass of men who take part in it-to be convinced that the will of the historic hero does not control
the actions of the mass but is itself continually controlled. It may seem to be a matter of indifference whether we understand the meaning of historical events this way or
that; yet there is the same difference between a man who says that the people of the West moved on the East because Napoleon wished it and a man who says that this
happened because it had to happen, as there is between those who declared that the earth was stationary and that the planets moved round it and those who admitted
that they did not know what upheld the earth, but knew there were laws directing its movement and that of the other planets. There is, and can be, no cause of an
historical event except the one cause of all causes. But there are laws directing events, and some of these laws are known to us while we are conscious of others we
cannot comprehend. The discovery of these laws is only possible when possible when we have quite abandoned the attempt to find the cause in the will of some one
man, just as the discovery of the laws of the motion of the planets was possible only when men abandoned the conception of the fixity of the earth.

The historians consider that, next to the battle of Borodino and the occupation of Moscow by the enemy and its destruction by fire, the most important episode of the
war of 1812 was the movement of the Russian army from the Ryazana to the Kaluga road and to the Tarutino camp-the so-called flank march across the Krasnaya
Pakhra River. They ascribe the glory of that achievement of genius to different men and dispute as to whom the honor is due. Even foreign historians, including the
French, acknowledge the genius of the Russian commanders when they speak of that flank march. But it is hard to understand why military writers, and following them
others, consider this flank march to be the profound conception of some one man who saved Russia and destroyed Napoleon. In the first place it is hard to understand
where the profundity and genius of this movement lay, for not much mental effort was needed to see that the best position for an army when it is not being attacked is
where there are most provisions; and even a dull boy of thirteen could have guessed that the best position for an army after its retreat from Moscow in 1812 was on the
Kaluga road. So it is impossible to understand by what reasoning the historians reach the conclusion that this maneuver was a profound one. And it is even more
difficult to understand just why they think that this maneuver was calculated to save Russia and destroy the French; for this flank march, had it been preceded,
accompanied, or followed by other circumstances, might have proved ruinous to the Russians and salutary for the French. If the position of the Russian army really
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began  to improve from the time of that march, it does not at all follow that the march was the cause of it.

That flank march might not only have failed to give any advantage to the Russian army, but might in other circumstances have led to its destruction. What would have
where there are most provisions; and even a dull boy of thirteen could have guessed that the best position for an army after its retreat from Moscow in 1812 was on the
Kaluga road. So it is impossible to understand by what reasoning the historians reach the conclusion that this maneuver was a profound one. And it is even more
difficult to understand just why they think that this maneuver was calculated to save Russia and destroy the French; for this flank march, had it been preceded,
accompanied, or followed by other circumstances, might have proved ruinous to the Russians and salutary for the French. If the position of the Russian army really
began to improve from the time of that march, it does not at all follow that the march was the cause of it.

That flank march might not only have failed to give any advantage to the Russian army, but might in other circumstances have led to its destruction. What would have
happened had Moscow not burned down? If Murat had not lost sight of the Russians? If Napoleon had not remained inactive? If the Russian army at Krasnaya Pakhra
had given battle as Bennigsen and Barclay advised? What would have happened had the French attacked the Russians while they were marching beyond the Pakhra?
What would have happened if on approaching Tarutino, Napoleon had attacked the Russians with but a tenth of the energy he had shown when he attacked them at
Smolensk? What would have happened had the French moved on Petersburg?... In any of these eventualities the flank march that brought salvation might have proved
disastrous.

The third and most incomprehensible thing is that people studying history deliberately avoid seeing that this flank march cannot be attributed to any one man, that no one
ever foresaw it, and that in reality, like the retreat from Fili, it did not suggest itself to anyone in its entirety, but resulted-moment by moment, step by step, event by
event-from an endless number of most diverse circumstances and was only seen in its entirety when it had been accomplished and belonged to the past.

At the council at Fili the prevailing thought in the minds of the Russian commanders was the one naturally suggesting itself, namely, a direct retreat by the Nizhni road. In
proof of this there is the fact that the majority of the council voted for such a retreat, and above all there is the well-known conversation after the council, between the
commander in chief and Lanskoy, who was in charge of the commissariat department. Lanskoy informed the commander in chief that the army supplies were for the
most part stored along the Oka in the Tula and Ryazan provinces, and that if they retreated on Nizhni the army would be separated from its supplies by the broad river
Oka, which cannot be crossed early in winter. This was the first indication of the necessity of deviating from what had previously seemed the most natural course-a
direct retreat on Nizhni-Novgorod. The army turned more to the south, along the Ryazan road and nearer to its supplies. Subsequently the in activity of the French
(who even lost sight of the Russian army), concern for the safety of the arsenal at Tula, and especially the advantages of drawing nearer to its supplies caused the army
to turn still further south to the Tula road. Having crossed over, by a forced march, to the Tula road beyond the Pakhra, the Russian commanders intended to remain at
Podolsk and had no thought of the Tarutino position; but innumerable circumstances and the reappearance of French troops who had for a time lost touch with the
Russians, and projects of giving battle, and above all the abundance of provisions in Kaluga province, obliged our army to turn still more to the south and to cross from
the Tula to the Kaluga road and go to Tarutino, which was between the roads along which those supplies lay. Just as it is impossible to say when it was decided to
abandon Moscow, so it is impossible to say precisely when, or by whom, it was decided to move to Tarutino. Only when the army had got there, as the result of
innumerable and varying forces, did people begin to assure themselves that they had desired this movement and long ago foreseen its result.

Chapter II

The famous flank movement merely consisted in this: after the advance of the French had ceased, the Russian army, which had been continually retreating straight back
from the invaders, deviated from that direct course and, not finding itself pursued, was naturally drawn toward the district where supplies were abundant.

If instead of imagining to ourselves commanders of genius leading the Russian army, we picture that army without any leaders, it could not have done anything but make
a return movement toward Moscow, describing an arc in the direction where most provisions were to be found and where the country was richest.

That movement from the Nizhni to the Ryazan, Tula, and Kaluga roads was so natural that even the Russian marauders moved in that direction, and demands were sent
from Petersburg for Kutuzov to take his army that way. At Tarutino Kutuzov received what was almost a reprimand from the Emperor for having moved his army along
the Ryazan road, and the Emperor's letter indicated to him the very position he had already occupied near Kaluga.

Having rolled like a ball in the direction of the impetus given by the whole campaign and by the battle of Borodino, the Russian army-when the strength of that impetus
was exhausted and no fresh push was received-assumed the position natural to it.

Kutuzov's merit lay, not in any strategic maneuver of genius, as it is called, but in the fact that he alone understood the significance of what had happened. He alone then
understood the meaning of the French army's inactivity, he alone continued to assert that the battle of Borodino had been a victory, he alone-who as commander in
chief might have been expected to be eager to attack-employed his whole strength to restrain the Russian army from useless engagements.

The beast wounded at Borodino was lying where the fleeing hunter had left him; but whether he was still alive, whether he was strong and merely lying low, the hunter
did not know. Suddenly the beast was heard to moan.

The moan of that wounded beast (the French army) which betrayed its calamitous condition was the sending of Lauriston to Kutuzov's camp with overtures for peace.

Napoleon, with his usual assurance that whatever entered his head was right, wrote to Kutuzov the first words that occurred to him, though they were meaningless.

MONSIEUR LE PRINCE KOUTOUZOV: I am sending one of my adjutants-general to discuss several interesting questions with you. I beg your Highness to credit
what he says to you, especially when he expresses the sentiment of esteem and special regard I have long entertained for your person. This letter having no other
object, I pray God, monsieur le Prince Koutouzov, to keep you in His holy and gracious protection!

NAPOLEON

MOSCOW, OCTOBER 30, 1812

Kutuzov replied: "I should be cursed by posterity were I looked on as the initiator of a settlement of any sort. Such is the present spirit of my nation." But he continued
to exert all his powers to restrain his troops from attacking.

During the month that the French troops were pillaging in Moscow and the Russian troops were quietly encamped at Tarutino, a change had taken place in the relative
strength of the two armies-both in spirit and in number-as a result of which the superiority had passed to the Russian side. Though the condition and numbers of the
French army were unknown to the Russians, as soon as that change occurred the need of attacking at once showed itself by countless signs. These signs were:
Lauriston's mission; the abundance of provisions at Tarutino; the reports coming in from all sides of the inactivity and disorder of the French; the flow of recruits to our
regiments; the fine weather; the long rest the Russian soldiers had enjoyed, and the impatience to do what they had been assembled for, which usually shows itself in an
army that has been resting; curiosity as to what the French army, so long lost sight of, was doing; the boldness with which our outposts now scouted close up to the
French stationed at Tarutino; the news of easy successes gained by peasants and guerrilla troops over the French, the envy aroused by this; the desire for revenge that
lay in the heart of every Russian as long as the French were in Moscow, and (above all) a dim consciousness in every soldier's mind that the relative strength of the
armies had changed and that the advantage was now on our side. There was a substantial change in the relative strength, and an advance had become inevitable. And at
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                                                 soon as the minute hand has completed a full circle, this change was shown by an increased activity,Page      444
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chiming in the higher spheres.
army that has been resting; curiosity as to what the French army, so long lost sight of, was doing; the boldness with which our outposts now scouted close up to the
French stationed at Tarutino; the news of easy successes gained by peasants and guerrilla troops over the French, the envy aroused by this; the desire for revenge that
lay in the heart of every Russian as long as the French were in Moscow, and (above all) a dim consciousness in every soldier's mind that the relative strength of the
armies had changed and that the advantage was now on our side. There was a substantial change in the relative strength, and an advance had become inevitable. And at
once, as a clock begins to strike and chime as soon as the minute hand has completed a full circle, this change was shown by an increased activity, whirring, and
chiming in the higher spheres.

Chapter III

The Russian army was commanded by Kutuzov and his staff, and also by the Emperor from Petersburg. Before the news of the abandonment of Moscow had been
received in Petersburg, a detailed plan of the whole campaign had been drawn up and sent to Kutuzov for his guidance. Though this plan had been drawn up on the
supposition that Moscow was still in our hands, it was approved by the staff and accepted as a basis for action. Kutuzov only replied that movements arranged from a
distance were always difficult to execute. So fresh instructions were sent for the solution of difficulties that might be encountered, as well as fresh people who were to
watch Kutuzov's actions and report upon them.

Besides this, the whole staff of the Russian army was now reorganized. The posts left vacant by Bagration, who had been killed, and by Barclay, who had gone away in
dudgeon, had to be filled. Very serious consideration was given to the question whether it would be better to put A in B's place and B in D's, or on the contrary to put
D in A's place, and so on-as if anything more than A's or B's satisfaction depended on this.

As a result of the hostility between Kutuzov and Bennigsen, his Chief of Staff, the presence of confidential representatives of the Emperor, and these transfers, a more
than usually complicated play of parties was going on among the staff of the army. A was undermining B, D was undermining C, and so on in all possible combinations
and permutations. In all these plottings the subject of intrigue was generally the conduct of the war, which all these men believed they were directing; but this affair of the
war went on independently of them, as it had to go: that is, never in the way people devised, but flowing always from the essential attitude of the masses. Only in the
highest spheres did all these schemes, crossings, and interminglings appear to be a true reflection of what had to happen.

Prince Michael Ilarionovich! (wrote the Emperor on the second of October in a letter that reached Kutuzov after the battle at Tarutino) Since September 2 Moscow
has been in the hands of the enemy. Your last reports were written on the twentieth, and during all this time not only has no action been taken against the enemy or for
the relief of the ancient capital, but according to your last report you have even retreated farther. Serpukhov is already occupied by an enemy detachment and Tula with
its famous arsenal so indispensable to the army, is in danger. From General Wintzingerode's reports, I see that an enemy corps of ten thousand men is moving on the
Petersburg road. Another corps of several thousand men is moving on Dmitrov. A third has advanced along the Vladimir road, and a fourth, rather considerable
detachment is stationed between Ruza and Mozhaysk. Napoleon himself was in Moscow as late as the twenty-fifth. In view of all this information, when the enemy has
scattered his forces in large detachments, and with Napoleon and his Guards in Moscow, is it possible that the enemy's forces confronting you are so considerable as
not to allow of your taking the offensive? On the contrary, he is probably pursuing you with detachments, or at most with an army corps much weaker than the army
entrusted to you. It would seem that, availing yourself of these circumstances, you might advantageously attack a weaker one and annihilate him, or at least oblige him
to retreat, retaining in our hands an important part of the provinces now occupied by the enemy, and thereby averting danger from Tula and other towns in the interior.
You will be responsible if the enemy is able to direct a force of any size against Petersburg to threaten this capital in which it has not been possible to retain many
troops; for with the army entrusted to you, and acting with resolution and energy, you have ample means to avert this fresh calamity. Remember that you have still to
answer to our offended country for the loss of Moscow. You have experienced my readiness to reward you. That readiness will not weaken in me, but I and Russia
have a right to expect from you all the zeal, firmness, and success which your intellect, military talent, and the courage of the troops you command justify us in
expecting.

But by the time this letter, which proved that the real relation of the forces had already made itself felt in Petersburg, was dispatched, Kutuzov had found himself unable
any longer to restrain the army he commanded from attacking and a battle had taken place.

On the second of October a Cossack, Shapovalov, who was out scouting, killed one hare and wounded another. Following the wounded hare he made his way far into
the forest and came upon the left flank of Murat's army, encamped there without any precautions. The Cossack laughingly told his comrades how he had almost fallen
into the hands of the French. A cornet, hearing the story, informed his commander.

The Cossack was sent for and questioned. The Cossack officers wished to take advantage of this chance to capture some horses, but one of the superior officers, who
was acquainted with the higher authorities, reported the incident to a general on the staff. The state of things on the staff had of late been exceedingly strained. Ermolov
had been to see Bennigsen a few days previously and had entreated him to use his influence with the commander in chief to induce him to take the offensive.

"If I did not know you I should think you did not want what you are asking for. I need only advise anything and his Highness is sure to do the opposite," replied
Bennigsen.

The Cossack's report, confirmed by horse patrols who were sent out, was the final proof that events had matured. The tightly coiled spring was released, the clock
began to whirr and the chimes to play. Despite all his supposed power, his intellect, his experience, and his knowledge of men, Kutuzov-having taken into consideration
the Cossack's report, a note from Bennigsen who sent personal reports to the Emperor, the wishes he supposed the Emperor to hold, and the fact that all the generals
expressed the same wish-could no longer check the inevitable movement, and gave the order to do what he regarded as useless and harmful-gave his approval, that is,
to the accomplished fact.

Chapter IV

Bennigsen's note and the Cossack's information that the left flank of the French was unguarded were merely final indications that it was necessary to order an attack,
and it was fixed for the fifth of October.

On the morning of the fourth of October Kutuzov signed the dispositions. Toll read them to Ermolov, asking him to attend to the further arrangements.

"All right-all right. I haven't time just now," replied Ermolov, and left the hut.

The dispositions drawn up by Toll were very good. As in the Austerlitz dispositions, it was written-though not in German this time:

"The First Column will march here and here," "the Second Column will march there and there," and so on; and on paper, all these columns arrived at their places at the
appointed time and destroyed the enemy. Everything had been admirably thought out as is usual in dispositions, and as is always the case, not a single column reached
its place at the appointed time.

When the necessary number of copies of the dispositions had been prepared, an officer was summoned and sent to deliver them to Ermolov to deal with. A young
 Copyright
officer of the(c)Horse
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                               Kutuzov'sMedia  Corp.
                                         orderly, pleased at the importance of the mission entrusted to him, went to Ermolov's quarters.    Page 445 / 536

"Gone away," said Ermolov's orderly.
its place at the appointed time.

When the necessary number of copies of the dispositions had been prepared, an officer was summoned and sent to deliver them to Ermolov to deal with. A young
officer of the Horse Guards, Kutuzov's orderly, pleased at the importance of the mission entrusted to him, went to Ermolov's quarters.

"Gone away," said Ermolov's orderly.

The officer of the Horse Guards went to a general with whom Ermolov was often to be found.

"No, and the general's out too."

The officer, mounting his horse, rode off to someone else.

"No, he's gone out."

"If only they don't make me responsible for this delay! What a nuisance it is!" thought the officer, and he rode round the whole camp. One man said he had seen
Ermolov ride past with some other generals, others said he must have returned home. The officer searched till six o'clock in the evening without even stopping to eat.
Ermolov was nowhere to be found and no one knew where he was. The officer snatched a little food at a comrade's, and rode again to the vanguard to find
Miloradovich. Miloradovich too was away, but here he was told that he had gone to a ball at General Kikin's and that Ermolov was probably there too.

"But where is it?"

"Why, there, over at Echkino," said a Cossack officer, pointing to a country house in the far distance.

"What, outside our line?"

"They've put two regiments as outposts, and they're having such a spree there, it's awful! Two bands and three sets of singers!"

The officer rode out beyond our lines to Echkino. While still at a distance he heard as he rode the merry sounds of a soldier's dance song proceeding from the house.

"In the meadows... in the meadows!" he heard, accompanied by whistling and the sound of a torban, drowned every now and then by shouts. These sounds made his
spirits rise, but at the same time he was afraid that he would be blamed for not having executed sooner the important order entrusted to him. It was already past eight
o'clock. He dismounted and went up into the porch of a large country house which had remained intact between the Russian and French forces. In the refreshment
room and the hall, footmen were bustling about with wine and viands. Groups of singers stood outside the windows. The officer was admitted and immediately saw all
the chief generals of the army together, and among them Ermolov's big imposing figure. They all had their coats unbuttoned and were standing in a semicircle with
flushed and animated faces, laughing loudly. In the middle of the room a short handsome general with a red face was dancing the trepak with much spirit and agility.

"Ha, ha, ha! Bravo, Nicholas Ivanych! Ha, ha, ha!"

The officer felt that by arriving with important orders at such a moment he was doubly to blame, and he would have preferred to wait; but one of the generals espied
him and, hearing what he had come about, informed Ermolov.

Ermolov came forward with a frown on his face and, hearing what the officer had to say, took the papers from him without a word.

"You think he went off just by chance?" said a comrade, who was on the staff that evening, to the officer of the Horse Guards, referring to Ermolov. "It was a trick. It
was done on purpose to get Konovnitsyn into trouble. You'll see what a mess there'll be tomorrow."

Chapter V

Next day the decrepit Kutuzov, having given orders to be called early, said his prayers, dressed, and, with an unpleasant consciousness of having to direct a battle he
did not approve of, got into his caleche and drove from Letashovka (a village three and a half miles from Tarutino) to the place where the attacking columns were to
meet. He sat in the caleche, dozing and waking up by turns, and listening for any sound of firing on the right as an indication that the action had begun. But all was still
quiet. A damp dull autumn morning was just dawning. On approaching Tarutino Kutuzov noticed cavalrymen leading their horses to water across the road along which
he was driving. Kutuzov looked at them searchingly, stopped his carriage, and inquired what regiment they belonged to. They belonged to a column that should have
been far in front and in ambush long before then. "It may be a mistake," thought the old commander in chief. But a little further on he saw infantry regiments with their
arms piled and the soldiers, only partly dressed, eating their rye porridge and carrying fuel. He sent for an officer. The officer reported that no order to advance had
been received.

"How! Not rec..." Kutuzov began, but checked himself immediately and sent for a senior officer. Getting out of his caleche, he waited with drooping head and breathing
heavily, pacing silently up and down. When Eykhen, the officer of the general staff whom he had summoned, appeared, Kutuzov went purple in the face, not because
that officer was to blame for the mistake, but because he was an object of sufficient importance for him to vent his wrath on. Trembling and panting the old man fell into
that state of fury in which he sometimes used to roll on the ground, and he fell upon Eykhen, threatening him with his hands, shouting and loading him with gross abuse.
Another man, Captain Brozin, who happened to turn up and who was not at all to blame, suffered the same fate.

"What sort of another blackguard are you? I'll have you shot! Scoundrels!" yelled Kutuzov in a hoarse voice, waving his arms and reeling.

He was suffering physically. He, the commander in chief, a Serene Highness who everybody said possessed powers such as no man had ever had in Russia, to be
placed in this position-made the laughingstock of the whole army! "I needn't have been in such a hurry to pray about today, or have kept awake thinking everything
over all night," thought he to himself. "When I was a chit of an officer no one would have dared to mock me so... and now!" He was in a state of physical suffering as if
from corporal punishment, and could not avoid expressing it by cries of anger and distress. But his strength soon began to fail him, and looking about him, conscious of
having said much that was amiss, he again got into his caleche and drove back in silence.

His wrath, once expended, did not return, and blinking feebly he listened to excuses and self-justifications (Ermolov did not come to see him till the next day) and to the
insistence of Bennigsen, Konovnitsyn, and Toll that the movement that had miscarried should be executed next day. And once more Kutuzov had to consent.

Chapter VI
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 446 / 536
Next day the troops assembled in their appointed places in the evening and advanced during the night. It was an autumn night with dark purple clouds, but no rain. The
ground was damp but not muddy, and the troops advanced noiselessly, only occasionally a jingling of the artillery could be faintly heard. The men were forbidden to
talk out loud, to smoke their pipes, or to strike a light, and they tried to prevent their horses neighing. The secrecy of the undertaking heightened its charm and they
insistence of Bennigsen, Konovnitsyn, and Toll that the movement that had miscarried should be executed next day. And once more Kutuzov had to consent.

Chapter VI

Next day the troops assembled in their appointed places in the evening and advanced during the night. It was an autumn night with dark purple clouds, but no rain. The
ground was damp but not muddy, and the troops advanced noiselessly, only occasionally a jingling of the artillery could be faintly heard. The men were forbidden to
talk out loud, to smoke their pipes, or to strike a light, and they tried to prevent their horses neighing. The secrecy of the undertaking heightened its charm and they
marched gaily. Some columns, supposing. they had reached their destination, halted, piled arms, and settled down on the cold ground, but the majority marched all
night and arrived at places where they evidently should not have been.

Only Count Orlov-Denisov with his Cossacks (the least important detachment of all) got to his appointed place at the right time. This detachment halted at the outskirts
of a forest, on the path leading from the village of Stromilova to Dmitrovsk.

Toward dawn, Count Orlov-Denisov, who had dozed off, was awakened by a deserter from the French army being brought to him. This was a Polish sergeant of
Poniatowski's corps, who explained in Polish that he had come over because he had been slighted in the service: that he ought long ago to have been made an officer,
that he was braver than any of them, and so he had left them and wished to pay them out. He said that Murat was spending the night less than a mile from where they
were, and that if they would let him have a convoy of a hundred men he would capture him alive. Count Orlov-Denisov consulted his fellow officers.

The offer was too tempting to be refused. Everyone volunteered to go and everybody advised making the attempt. After much disputing and arguing, Major-General
Grekov with two Cossack regiments decided to go with the Polish sergeant.

"Now, remember," said Count Orlov-Denisov to the sergeant at parting, "if you have been lying I'll have you hanged like a dog; but if it's true you shall have a hundred
gold pieces!"

Without replying, the sergeant, with a resolute air, mounted and rode away with Grekov whose men had quickly assembled. They disappeared into the forest, and
Count Orlov-Denisov, having seen Grekov off, returned, shivering from the freshness of the early dawn and excited by what he had undertaken on his own
responsibility, and began looking at the enemy camp, now just visible in the deceptive light of dawn and the dying campfires. Our columns ought to have begun to
appear on an open declivity to his right. He looked in that direction, but though the columns would have been visible quite far off, they were not to be seen. It seemed
to the count that things were beginning to stir in the French camp, and his keen-sighted adjutant confirmed this.

"Oh, it is really too late," said Count Orlov, looking at the camp.

As often happens when someone we have trusted is no longer before our eyes, it suddenly seemed quite clear and obvious to him that the sergeant was an impostor,
that he had lied, and that the whole Russian attack would be ruined by the absence of those two regiments, which he would lead away heaven only knew where. How
could one capture a commander in chief from among such a mass of troops!

"I am sure that rascal was lying," said the count.

"They can still be called back," said one of his suite, who like Count Orlov felt distrustful of the adventure when he looked at the enemy's camp.

"Eh? Really... what do you think? Should we let them go on or not?"

"Will you have them fetched back?"

"Fetch them back, fetch them back!" said Count Orlov with sudden determination, looking at his watch. "It will be too late. It is quite light."

And the adjutant galloped through the forest after Grekov. When Grekov returned, Count Orlov-Denisov, excited both by the abandoned attempt and by vainly
awaiting the infantry columns that still did not appear, as well as by the proximity of the enemy, resolved to advance. All his men felt the same excitement.

"Mount!" he commanded in a whisper. The men took their places and crossed themselves.... "Forward, with God's aid!"

"Hurrah-ah-ah!" reverberated in the forest, and the Cossack companies, trailing their lances and advancing one after another as if poured out of a sack, dashed gaily
across the brook toward the camp.

One desperate, frightened yell from the first French soldier who saw the Cossacks, and all who were in the camp, undressed and only just waking up, ran off in all
directions, abandoning cannons, muskets, and horses.

Had the Cossacks pursued the French, without heeding what was behind and around them, they would have captured Murat and everything there. That was what the
officers desired. But it was impossible to make the Cossacks budge when once they had got booty and prisoners. None of them listened to orders. Fifteen hundred
prisoners and thirty-eight guns were taken on the spot, besides standards and (what seemed most important to the Cossacks) horses, saddles, horsecloths, and the like.
All this had to be dealt with, the prisoners and guns secured, the booty divided-not without some shouting and even a little themselves-and it was on this that the
Cossacks all busied themselves.

The French, not being farther pursued, began to recover themselves: they formed into detachments and began firing. Orlov-Denisov, still waiting for the other columns
to arrive, advanced no further.

Meantime, according to the dispositions which said that "the First Column will march" and so on, the infantry of the belated columns, commanded by Bennigsen and
directed by Toll, had started in due order and, as always happens, had got somewhere, but not to their appointed places. As always happens the men, starting
cheerfully, began to halt; murmurs were heard, there was a sense of confusion, and finally a backward movement. Adjutants and generals galloped about, shouted,
grew angry, quarreled, said they had come quite wrong and were late, gave vent to a little abuse, and at last gave it all up and went forward, simply to get somewhere.
"We shall get somewhere or other!" And they did indeed get somewhere, though not to their right places; a few eventually even got to their right place, but too late to
be of any use and only in time to be fired at. Toll, who in this battle played the part of Weyrother at Austerlitz, galloped assiduously from place to place, finding
everything upside down everywhere. Thus he stumbled on Bagovut's corps in a wood when it was already broad daylight, though the corps should long before have
joined Orlov-Denisov. Excited and vexed by the failure and supposing that someone must be responsible for it, Toll galloped up to the commander of the corps and
began upbraiding him severely, saying that he ought to be shot. General Bagovut, a fighting old soldier of placid temperament, being also upset by all the delay,
confusion, and cross-purposes, fell into a rage to everybody's surprise and quite contrary to his usual character and said disagreeable things to Toll.

"ICopyright
   prefer not(c) 2005-2009,
              to take          Infobase
                      lessons from      Media
                                    anyone, but Corp.
                                                I can die with my men as well as anybody," he said, and advanced with a single division.             Page 447 / 536

Coming out onto a field under the enemy's fire, this brave general went straight ahead, leading his men under fire, without considering in his agitation whether going into
joined Orlov-Denisov. Excited and vexed by the failure and supposing that someone must be responsible for it, Toll galloped up to the commander of the corps and
began upbraiding him severely, saying that he ought to be shot. General Bagovut, a fighting old soldier of placid temperament, being also upset by all the delay,
confusion, and cross-purposes, fell into a rage to everybody's surprise and quite contrary to his usual character and said disagreeable things to Toll.

"I prefer not to take lessons from anyone, but I can die with my men as well as anybody," he said, and advanced with a single division.

Coming out onto a field under the enemy's fire, this brave general went straight ahead, leading his men under fire, without considering in his agitation whether going into
action now, with a single division, would be of any use or no. Danger, cannon balls, and bullets were just what he needed in his angry mood. One of the first bullets
killed him, and other bullets killed many of his men. And his division remained under fire for some time quite uselessly.

Chapter VII

Meanwhile another column was to have attacked the French from the front, but Kutuzov accompanied that column. He well knew that nothing but confusion would
come of this battle undertaken against his will, and as far as was in his power held the troops back. He did not advance.

He rode silently on his small gray horse, indolently answering suggestions that they should attack.

"The word attack is always on your tongue, but you don't see that we are unable to execute complicated maneuvers," said he to Miloradovich who asked permission to
advance.

"We couldn't take Murat prisoner this morning or get to the place in time, and nothing can be done now!" he replied to someone else.

When Kutuzov was informed that at the French rear-where according to the reports of the Cossacks there had previously been nobody-there were now two battalions
of Poles, he gave a sidelong glance at Ermolov who was behind him and to whom he had not spoken since the previous day.

"You see! They are asking to attack and making plans of all kinds, but as soon as one gets to business nothing is ready, and the enemy, forewarned, takes measures
accordingly."

Ermolov screwed up his eyes and smiled faintly on hearing these words. He understood that for him the storm had blown over, and that Kutuzov would content himself
with that hint.

"He's having a little fun at my expense," said Ermolov softly, nudging with his knee Raevski who was at his side.

Soon after this, Ermolov moved up to Kutuzov and respectfully remarked:

"It is not too late yet, your Highness-the enemy has not gone away-if you were to order an attack! If not, the Guards will not so much as see a little smoke."

Kutuzov did not reply, but when they reported to him that Murat's troops were in retreat he ordered an advance, though at every hundred paces he halted for three
quarters of an hour.

The whole battle consisted in what Orlov-Denisov's Cossacks had done: the rest of the army merely lost some hundreds of men uselessly.

In consequence of this battle Kutuzov received a diamond decoration, and Bennigsen some diamonds and a hundred thousand rubles, others also received pleasant
recognitions corresponding to their various grades, and following the battle fresh changes were made in the staff.

"That's how everything is done with us, all topsy-turvy!" said the Russian officers and generals after the Tarutino battle, letting it be understood that some fool there is
doing things all wrong but that we ourselves should not have done so, just as people speak today. But people who talk like that either do not know what they are
talking about or deliberately deceive themselves. No battle-Tarutino, Borodino, or Austerlitz-takes place as those who planned it anticipated. That is an essential
condition.

A countless number of free forces (for nowhere is man freer than during a battle, where it is a question of life and death) influence the course taken by the fight, and that
course never can be known in advance and never coincides with the direction of any one force.

If many simultaneously and variously directed forces act on a given body, the direction of its motion cannot coincide with any one of those forces, but will always be a
mean-what in mechanics is represented by the diagonal of a parallelogram of forces.

If in the descriptions given by historians, especially French ones, we find their wars and battles carried out in accordance with previously formed plans, the only
conclusion to be drawn is that those descriptions are false.

The battle of Tarutino obviously did not attain the aim Toll had in view-to lead the troops into action in the order prescribed by the dispositions; nor that which Count
Orlov-Denisov may have had in view-to take Murat prisoner; nor the result of immediately destroying the whole corps, which Bennigsen and others may have had in
view; nor the aim of the officer who wished to go into action to distinguish himself; nor that of the Cossack who wanted more booty than he got, and so on. But if the
aim of the battle was what actually resulted and what all the Russians of that day desired-to drive the French out of Russia and destroy their army-it is quite clear that
the battle of Tarutino, just because of its incongruities, was exactly what was wanted at that stage of the campaign. It would be difficult and even impossible to imagine
any result more opportune than the actual outcome of this battle. With a minimum of effort and insignificant losses, despite the greatest confusion, the most important
results of the whole campaign were attained: the transition from retreat to advance, an exposure of the weakness of the French, and the administration of that shock
which Napoleon's army had only awaited to begin its flight.

Chapter VIII

Napoleon enters Moscow after the brilliant victory de la Moskowa; there can be no doubt about the victory for the battlefield remains in the hands of the French. The
Russians retreat and abandon their ancient capital. Moscow, abounding in provisions, arms, munitions, and incalculable wealth, is in Napoleon's hands. The Russian
army, only half the strength of the French, does not make a single attempt to attack for a whole month. Napoleon's position is most brilliant. He can either fall on the
Russian army with double its strength and destroy it; negotiate an advantageous peace, or in case of a refusal make a menacing move on Petersburg, or even, in the
case of a reverse, return to Smolensk or Vilna; or remain in Moscow; in short, no special genius would seem to be required to retain the brilliant position the French
held at that time. For that, only very simple and easy steps were necessary: not to allow the troops to loot, to prepare winter clothing-of which there was sufficient in
Moscow for the whole army-and methodically to collect the provisions, of which (according to the French historians) there were enough in Moscow to supply the
 Copyright
whole  army(c)for2005-2009,
                  six months. Infobase   Mediathat
                              Yet Napoleon,     Corp.                                                                                                  Page 448 / 536
                                                   greatest of all geniuses, who the historians declare had control of the army, took none of these steps.

He not merely did nothing of the kind, but on the contrary he used his power to select the most foolish and ruinous of all the courses open to him. Of all that Napoleon
Russian army with double its strength and destroy it; negotiate an advantageous peace, or in case of a refusal make a menacing move on Petersburg, or even, in the
case of a reverse, return to Smolensk or Vilna; or remain in Moscow; in short, no special genius would seem to be required to retain the brilliant position the French
held at that time. For that, only very simple and easy steps were necessary: not to allow the troops to loot, to prepare winter clothing-of which there was sufficient in
Moscow for the whole army-and methodically to collect the provisions, of which (according to the French historians) there were enough in Moscow to supply the
whole army for six months. Yet Napoleon, that greatest of all geniuses, who the historians declare had control of the army, took none of these steps.

He not merely did nothing of the kind, but on the contrary he used his power to select the most foolish and ruinous of all the courses open to him. Of all that Napoleon
might have done: wintering in Moscow, advancing on Petersburg or on Nizhni-Novgorod, or retiring by a more northerly or more southerly route (say by the road
Kutuzov afterwards took), nothing more stupid or disastrous can be imagined than what he actually did. He remained in Moscow till October, letting the troops plunder
the city; then, hesitating whether to leave a garrison behind him, he quitted Moscow, approached Kutuzov without joining battle, turned to the right and reached Malo-
Yaroslavets, again without attempting to break through and take the road Kutuzov took, but retiring instead to Mozhaysk along the devastated Smolensk road. Nothing
more stupid than that could have been devised, or more disastrous for the army, as the sequel showed. Had Napoleon's aim been to destroy his army, the most skillful
strategist could hardly have devised any series of actions that would so completely have accomplished that purpose, independently of anything the Russian army might
do.

Napoleon, the man of genius, did this! But to say that he destroyed his army because he wished to, or because he was very stupid, would be as unjust as to say that he
had brought his troops to Moscow because he wished to and because he was very clever and a genius.

In both cases his personal activity, having no more force than the personal activity of any soldier, merely coincided with the laws that guided the event.

The historians quite falsely represent Napoleon's faculties as having weakened in Moscow, and do so only because the results did not justify his actions. He employed
all his ability and strength to do the best he could for himself and his army, as he had done previously and as he did subsequently in 1813. His activity at that time was
no less astounding than it was in Egypt, in Italy, in Austria, and in Prussia. We do not know for certain in how far his genius was genuine in Egypt-where forty centuries
looked down upon his grandeur-for his great exploits there are all told us by Frenchmen. We cannot accurately estimate his genius in Austria or Prussia, for we have to
draw our information from French or German sources, and the incomprehensible surrender of whole corps without fighting and of fortresses without a siege must incline
Germans to recognize his genius as the only explanation of the war carried on in Germany. But we, thank God, have no need to recognize his genius in order to hide our
shame. We have paid for the right to look at the matter plainly and simply, and we will not abandon that right.

His activity in Moscow was as amazing and as full of genius as elsewhere. Order after order order and plan after plan were issued by him from the time he entered
Moscow till the time he left it. The absence of citizens and of a deputation, and even the burning of Moscow, did not disconcert him. He did not lose sight either of the
welfare of his army or of the doings of the enemy, or of the welfare of the people of Russia, or of the direction of affairs in Paris, or of diplomatic considerations
concerning the terms of the anticipated peace.

Chapter IX

With regard to military matters, Napoleon immediately on his entry into Moscow gave General Sabastiani strict orders to observe the movements of the Russian army,
sent army corps out along the different roads, and charged Murat to find Kutuzov. Then he gave careful directions about the fortification of the Kremlin, and drew up a
brilliant plan for a future campaign over the whole map of Russia.

With regard to diplomatic questions, Napoleon summoned Captain Yakovlev, who had been robbed and was in rags and did not know how to get out of Moscow,
minutely explained to him his whole policy and his magnanimity, and having written a letter to the Emperor Alexander in which he considered it his duty to inform his
Friend and Brother that Rostopchin had managed affairs badly in Moscow, he dispatched Yakovlev to Petersburg.

Having similarly explained his views and his magnanimity to Tutolmin, he dispatched that old man also to Petersburg to negotiate.

With regard to legal matters, immediately after the fires he gave orders to find and execute the incendiaries. And the scoundrel Rostopchin was punished by an order to
burn down his houses.

With regard to administrative matters, Moscow was granted a constitution. A municipality was established and the following announcement issued:

INHABITANTS OF MOSCOW!

Your misfortunes are cruel, but His Majesty the Emperor and King desires to arrest their course. Terrible examples have taught you how he punishes disobedience and
crime. Strict measures have been taken to put an end to disorder and to re-establish public security. A paternal administration, chosen from among yourselves, will form
your municipality or city government. It will take care of you, of your needs, and of your welfare. Its members will be distinguished by a red ribbon worn across the
shoulder, and the mayor of the city will wear a white belt as well. But when not on duty they will only wear a red ribbon round the left arm.

The city police is established on its former footing, and better order already prevails in consequence of its activity. The government has appointed two commissaries
general, or chiefs of police, and twenty commissaries or captains of wards have been appointed to the different wards of the city. You will recognize them by the white
ribbon they will wear on the left arm. Several churches of different denominations are open, and divine service is performed in them unhindered. Your fellow citizens are
returning every day to their homes. and orders have been given that they should find in them the help and protection due to their misfortunes. These are the measures
the government has adopted to re-establish order and relieve youp condition. But to achieve this aim it is necessary that you should add your efforts and should, if
possible, forget the misfortunes you have suffered, should entertain the hope of a less cruel fate, should be certain that inevitable and ignominious death awaits those
who make any attempt on your persons or on what remains of your property, and finally that you should not doubt that these will be safeguarded, since such is the will
of the greatest and most just of monarchs. Soldiers and citizens, of whatever nation you may be, re-establish public confidence, the source of the welfare of a state, live
like brothers, render mutual aid and protection one to another, unite to defeat the intentions of the evil-minded, obey the military and civil authorities, and your tears will
soon cease to flow!

With regard to supplies for the army, Napoleon decreed that all the troops in turn should enter Moscow a la maraude to obtain provisions for themselves, so that the
army might have its future provided for.

With regard to religion, Napoleon ordered the priests to be brought back and services to be again performed in the churches.

With regard to commerce and to provisioning the army, the following was placarded everywhere:

PROCLAMATION!

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groundless fear, listen! Tranquillity is returning to this capital and order is being restored in it. Your fellow countrymen are emerging boldly from their hiding places on
finding that they are respected. Any violence to them or to their property is promptly punished. His Majesty the Emperor and King protects them, and considers no one
With regard to commerce and to provisioning the army, the following was placarded everywhere:

PROCLAMATION!

You, peaceful inhabitants of Moscow, artisans and workmen whom misfortune has driven from the city, and you scattered tillers of the soil, still kept out in the fields by
groundless fear, listen! Tranquillity is returning to this capital and order is being restored in it. Your fellow countrymen are emerging boldly from their hiding places on
finding that they are respected. Any violence to them or to their property is promptly punished. His Majesty the Emperor and King protects them, and considers no one
among you his enemy except those who disobey his orders. He desires to end your misfortunes and restore you to your homes and families. Respond, therefore, to his
benevolent intentions and come to us without fear. Inhabitants, return with confidence to your abodes! You will soon find means of satisfying your needs. Craftsmen
and industrious artisans, return to your work, your houses, your shops, where the protection of guards awaits you! You shall receive proper pay for your work. And
lastly you too, peasants, come from the forests where you are hiding in terror, return to your huts without fear, in full assurance that you will find protection! Markets
are established in the city where peasants can bring their surplus supplies and the products of the soil. The government has taken the following steps to ensure freedom
of sale for them: (1) From today, peasants, husbandmen, and those living in the neighborhood of Moscow may without any danger bring their supplies of all kinds to
two appointed markets, of which one is on the Mokhovaya Street and the other at the Provision Market. (2) Such supplies will be bought from them at such prices as
seller and buyer may agree on, and if a seller is unable to obtain a fair price he will be free to take his goods back to his village and no one may hinder him under any
pretense. (3) Sunday and Wednesday of each week are appointed as the chief market days and to that end a sufficient number of troops will be stationed along the
highroads on Tuesdays and Saturdays at such distances from the town as to protect the carts. (4) Similar measures will be taken that peasants with their carts and
horses may meet with no hindrance on their return journey. (5) Steps will immediately be taken to re-establish ordinary trading.

Inhabitants of the city and villages, and you, workingmen and artisans, to whatever nation you belong, you are called on to carry out the paternal intentions of His
Majesty the Emperor and King and to co-operate with him for the public welfare! Lay your respect and confidence at his feet and do not delay to unite with us!

With the object of raising the spirits of the troops and of the people, reviews were constantly held and rewards distributed. The Emperor rode through the streets to
comfort the inhabitants, and, despite his preoccupation with state affairs, himself visited the theaters that were established by his order.

In regard to philanthropy, the greatest virtue of crowned heads, Napoleon also did all in his power. He caused the words Maison de ma Mere to be inscribed on the
charitable institutions, thereby combining tender filial affection with the majestic benevolence of a monarch. He visited the Foundling Hospital and, allowing the orphans
saved by him to kiss his white hands, graciously conversed with Tutolmin. Then, as Thiers eloquently recounts, he ordered his soldiers to be paid in forged Russian
money which he had prepared: "Raising the use of these means by an act worthy of himself and of the French army, he let relief be distributed to those who had been
burned out. But as food was too precious to be given to foreigners, who were for the most part enemies, Napoleon preferred to supply them with money with which to
purchase food from outside, and had paper rubles distributed to them."

With reference to army discipline, orders were continually being issued to inflict severe punishment for the nonperformance of military duties and to suppress robbery.

Chapter X

But strange to say, all these measures, efforts, and plans-which were not at all worse than others issued in similar circumstances-did not affect the essence of the matter
but, like the hands of a clock detached from the mechanism, swung about in an arbitrary and aimless way without engaging the cogwheels.

With reference to the military side-the plan of campaign-that work of genius of which Thiers remarks that, "His genius never devised anything more profound, more
skillful, or more admirable," and enters into a polemic with M. Fain to prove that this work of genius must be referred not to the fourth but to the fifteenth of October-
that plan never was or could be executed, for it was quite out of touch with the facts of the case. The fortifying of the Kremlin, for which la Mosquee (as Napoleon
termed the church of Basil the Beatified) was to have been razed to the ground, proved quite useless. The mining of the Kremlin only helped toward fulfilling
Napoleon's wish that it should be blown up when he left Moscow-as a child wants the floor on which he has hurt himself to be beaten. The pursuit of the Russian army,
about which Napoleon was so concerned, produced an unheard-of result. The French generals lost touch with the Russian army of sixty thousand men, and according
to Thiers it was only eventually found, like a lost pin, by the skill-and apparently the genius-of Murat.

With reference to diplomacy, all Napoleon's arguments as to his magnanimity and justice, both to Tutolmin and to Yakovlev (whose chief concern was to obtain a
greatcoat and a conveyance), proved useless; Alexander did not receive these envoys and did not reply to their embassage.

With regard to legal matters, after the execution of the supposed incendiaries the rest of Moscow burned down.

With regard to administrative matters, the establishment of a municipality did not stop the robberies and was only of use to certain people who formed part of that
municipality and under pretext of preserving order looted Moscow or saved their own property from being looted.

With regard to religion, as to which in Egypt matters had so easily been settled by Napoleon's visit to a mosque, no results were achieved. Two or three priests who
were found in Moscow did try to carry out Napoleon's wish, but one of them was slapped in the face by a French soldier while conducting service, and a French
official reported of another that: "The priest whom I found and invited to say Mass cleaned and locked up the church. That night the doors were again broken open, the
padlocks smashed, the books mutilated, and other disorders perpetrated."

With reference to commerce, the proclamation to industrious workmen and to peasants evoked no response. There were no industrious workmen, and the peasants
caught the commissaries who ventured too far out of town with the proclamation and killed them.

As to the theaters for the entertainment of the people and the troops, these did not meet with success either. The theaters set up in the Kremlin and in Posnyakov's
house were closed again at once because the actors and actresses were robbed.

Even philanthropy did not have the desired effect. The genuine as well as the false paper money which flooded Moscow lost its value. The French, collecting booty,
cared only for gold. Not only was the paper money valueless which Napoleon so graciously distributed to the unfortunate, but even silver lost its value in relation to
gold.

But the most amazing example of the ineffectiveness of the orders given by the authorities at that time was Napoleon's attempt to stop the looting and re-establish
discipline.

This is what the army authorities were reporting:

"Looting continues in the city despite the decrees against it. Order is not yet restored and not a single merchant is carrying on trade in a lawful manner. The sutlers alone
venture to trade, and they sell stolen goods."
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"The neighborhood of my ward continues to be pillaged by soldiers of the 3rd Corps who, not satisfied with taking from the unfortunate inhabitants hiding in the cellars
the little they have left, even have the ferocity to wound them with their sabers, as I have repeatedly witnessed."
This is what the army authorities were reporting:

"Looting continues in the city despite the decrees against it. Order is not yet restored and not a single merchant is carrying on trade in a lawful manner. The sutlers alone
venture to trade, and they sell stolen goods."

"The neighborhood of my ward continues to be pillaged by soldiers of the 3rd Corps who, not satisfied with taking from the unfortunate inhabitants hiding in the cellars
the little they have left, even have the ferocity to wound them with their sabers, as I have repeatedly witnessed."

"Nothing new, except that the soldiers are robbing and pillaging-October 9."

"Robbery and pillaging continue. There is a band of thieves in our district who ought to be arrested by a strong force-October 11."

"The Emperor is extremely displeased that despite the strict orders to stop pillage, parties of marauding Guards are continually seen returning to the Kremlin. Among
the Old Guard disorder and pillage were renewed more violently than ever yesterday evening, last night, and today. The Emperor sees with regret that the picked
soldiers appointed to guard his person, who should set an example of discipline, carry disobedience to such a point that they break into the cellars and stores containing
army supplies. Others have disgraced themselves to the extent of disobeying sentinels and officers, and have abused and beaten them."

"The Grand Marshal of the palace," wrote the governor, "complains bitterly that in spite of repeated orders, the soldiers continue to commit nuisances in all the
courtyards and even under the very windows of the Emperor."

That army, like a herd of cattle run wild and trampling underfoot the provender which might have saved it from starvation, disintegrated and perished with each
additional day it remained in Moscow. But it did not go away.

It began to run away only when suddenly seized by a panic caused by the capture of transport trains on the Smolensk road, and by the battle of Tarutino. The news of
that battle of Tarutino, unexpectedly received by Napoleon at a review, evoked in him a desire to punish the Russians (Thiers says), and he issued the order for
departure which the whole army was demanding.

Fleeing from Moscow the soldiers took with them everything they had stolen. Napoleon, too, carried away his own personal tresor, but on seeing the baggage trains
that impeded the army, he was (Thiers says) horror-struck. And yet with his experience of war he did not order all the superfluous vehicles to be burned, as he had
done with those of a certain marshal when approaching Moscow. He gazed at the caleches and carriages in which soldiers were riding and remarked that it was a very
good thing, as those vehicles could be used to carry provisions, the sick, and the wounded.

The plight of the whole army resembled that of a wounded animal which feels it is perishing and does not know what it is doing. To study the skillful tactics and aims of
Napoleon and his army from the time it entered Moscow till it was destroyed is like studying the dying leaps and shudders of a mortally wounded animal. Very often a
wounded animal, hearing a rustle, rushes straight at the hunter's gun, runs forward and back again, and hastens its own end. Napoleon, under pressure from his whole
army, did the same thing. The rustle of the battle of Tarutino frightened the beast, and it rushed forward onto the hunter's gun, reached him, turned back, and finally-like
any wild beast-ran back along the most disadvantageous and dangerous path, where the old scent was familiar.

During the whole of that period Napoleon, who seems to us to have been the leader of all these movements-as the figurehead of a ship may seem to a savage to guide
the vessel-acted like a child who, holding a couple of strings inside a carriage, thinks he is driving it.

Chapter XI

Early in the morning of the sixth of October Pierre went out of the shed, and on returning stopped by the door to play with a little blue-gray dog, with a long body and
short bandy legs, that jumped about him. This little dog lived in their shed, sleeping beside Karataev at night; it sometimes made excursions into the town but always
returned again. Probably it had never had an owner, and it still belonged to nobody and had no name. The French called it Azor; the soldier who told stories called it
Femgalka; Karataev and others called it Gray, or sometimes Flabby. Its lack of a master, a name, or even of a breed or any definite color did not seem to trouble the
blue-gray dog in the least. Its furry tail stood up firm and round as a plume, its bandy legs served it so well that it would often gracefully lift a hind leg and run very easily
and quickly on three legs, as if disdaining to use all four. Everything pleased it. Now it would roll on its back, yelping with delight, now bask in the sun with a thoughtful
air of importance, and now frolic about playing with a chip of wood or a straw.

Pierre's attire by now consisted of a dirty torn shirt (the only remnant of his former clothing), a pair of soldier's trousers which by Karataev's advice he tied with string
round the ankles for warmth, and a peasant coat and cap. Physically he had changed much during this time. He no longer seemed stout, though he still had the
appearance of solidity and strength hereditary in his family. A beard and mustache covered the lower part of his face, and a tangle of hair, infested with lice, curled
round his head like a cap. The look of his eyes was resolute, calm, and animatedly alert, as never before. The former slackness which had shown itself even in his eyes
was now replaced by an energetic readiness for action and resistance. His feet were bare.

Pierre first looked down the field across which vehicles and horsemen were passing that morning, then into the distance across the river, then at the dog who was
pretending to be in earnest about biting him, and then at his bare feet which he placed with pleasure in various positions, moving his dirty thick big toes. Every time he
looked at his bare feet a smile of animated self-satisfaction flitted across his face. The sight of them reminded him of all he had experienced and learned during these
weeks and this recollection was pleasant to him.

For some days the weather had been calm and clear with slight frosts in the mornings-what is called an "old wives' summer."

In the sunshine the air was warm, and that warmth was particularly pleasant with the invigorating freshness of the morning frost still in the air.

On everything-far and near-lay the magic crystal glitter seen only at that time autumn. The Sparrow Hills were visible in the distance, with the village, the church, and the
large white house. The bare trees, the sand, the bricks and roofs of the houses, the green church spire, and the corners of the white house in the distance, all stood out
in the transparent air in most delicate outline and with unnatural clearness. Near by could be seen the familiar ruins of a half-burned mansion occupied by the French,
with lilac bushes still showing dark green beside the fence. And even that ruined and befouled house-which in dull weather was repulsively ugly-seemed quietly beautiful
now, in the clear, motionless brilliance.

A French corporal, with coat unbuttoned in a homely way, a skullcap on his head, and a short pipe in his mouth, came from behind a corner of the shed and
approached Pierre with a friendly wink.

"What sunshine, Monsieur Kiril!" (Their name for Pierre.) "Eh? Just like spring!"

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                                             offered Pierre his pipe, though whenever he offered it Pierre always declined it.                            Page 451 / 536

"To be on the march in such weather..." he began.
approached Pierre with a friendly wink.

"What sunshine, Monsieur Kiril!" (Their name for Pierre.) "Eh? Just like spring!"

And the corporal leaned against the door and offered Pierre his pipe, though whenever he offered it Pierre always declined it.

"To be on the march in such weather..." he began.

Pierre inquired what was being said about leaving, and the corporal told him that nearly all the troops were starting and there ought to be an order about the prisoners
that day. Sokolov, one of the soldiers in the shed with Pierre, was dying, and Pierre told the corporal that something should be done about him. The corporal replied
that Pierre need not worry about that as they had an ambulance and a permanent hospital and arrangements would be made for the sick, and that in general everything
that could happen had been foreseen by the authorities.

"Besides, Monsieur Kiril, you have only to say a word to the captain, you know. He is a man who never forgets anything. Speak to the captain when he makes his
round, he will do anything for you."

(The captain of whom the corporal spoke often had long chats with Pierre and showed him all sorts of favors.)

"'You see, St. Thomas,' he said to me the other day. 'Monsieur Kiril is a man of education, who speaks French. He is a Russian seigneur who has had misfortunes, but
he is a man. He knows what's what.... If he wants anything and asks me, he won't get a refusal. When one has studied, you see, one likes education and well-bred
people.' It is for your sake I mention it, Monsieur Kiril. The other day if it had not been for you that affair would have ended ill."

And after chatting a while longer, the corporal went away. (The affair he had alluded to had happened a few days before-a fight between the prisoners and the French
soldiers, in which Pierre had succeeded in pacifying his comrades.) Some of the prisoners who had heard Pierre talking to the corporal immediately asked what the
Frenchman had said. While Pierre was repeating what he had been told about the army leaving Moscow, a thin, sallow, tattered French soldier came up to the door of
the shed. Rapidly and timidly raising his fingers to his forehead by way of greeting, he asked Pierre whether the soldier Platoche to whom he had given a shirt to sew
was in that shed.

A week before the French had had boot leather and linen issued to them, which they had given out to the prisoners to make up into boots and shirts for them.

"Ready, ready, dear fellow!" said Karataev, coming out with a neatly folded shirt.

Karataev, on account of the warm weather and for convenience at work, was wearing only trousers and a tattered shirt as black as soot. His hair was bound round,
workman fashion, with a wisp of lime-tree bast, and his round face seemed rounder and pleasanter than ever.

"A promise is own brother to performance! I said Friday and here it is, ready," said Platon, smiling and unfolding the shirt he had sewn.

The Frenchman glanced around uneasily and then, as if overcoming his hesitation, rapidly threw off his uniform and put on the shirt. He had a long, greasy, flowered silk
waistcoat next to his sallow, thin bare body, but no shirt. He was evidently afraid the prisoners looking on would laugh at him, and thrust his head into the shirt hurriedly.
None of the prisoners said a word.

"See, it fits well!" Platon kept repeating, pulling the shirt straight.

The Frenchman, having pushed his head and hands through, without raising his eyes, looked down at the shirt and examined the seams.

"You see, dear man, this is not a sewing shop, and I had no proper tools; and, as they say, one needs a tool even to kill a louse," said Platon with one of his round
smiles, obviously pleased with his work.

"It's good, quite good, thank you," said the Frenchman, in French, "but there must be some linen left over.

"It will fit better still when it sets to your body," said Karataev, still admiring his handiwork. "You'll be nice and comfortable...."

"Thanks, thanks, old fellow.... But the bits left over?" said the Frenchman again and smiled. He took out an assignation ruble note and gave it to Karataev. "But give me
the pieces that are over."

Pierre saw that Platon did not want to understand what the Frenchman was saying, and he looked on without interfering. Karataev thanked the Frenchman for the
money and went on admiring his own work. The Frenchman insisted on having the pieces returned that were left over and asked Pierre to translate what he said.

"What does he want the bits for?" said Karataev. "They'd make fine leg bands for us. Well, never mind."

And Karataev, with a suddenly changed and saddened expression, took a small bundle of scraps from inside his shirt and gave it to the Frenchman without looking at
him. "Oh dear!" muttered Karataev and went away. The Frenchman looked at the linen, considered for a moment, then looked inquiringly at Pierre and, as if Pierre's
look had told him something, suddenly blushed and shouted in a squeaky voice:

"Platoche! Eh, Platoche! Keep them yourself!" And handing back the odd bits he turned and went out.

"There, look at that," said Karataev, swaying his head. "People said they were not Christians, but they too have souls. It's what the old folk used to say: 'A sweating
hand's an open hand, a dry hand's close.' He's naked, but yet he's given it back."

Karataev smiled thoughtfully and was silent awhile looking at the pieces.

"But they'll make grand leg bands, dear friend," he said, and went back into the shed.

Chapter XII

Four weeks had passed since Pierre had been taken prisoner and though the French had offered to move him from the men's to the officers' shed, he had stayed in the
shed where he was first put.
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In burned and devastated Moscow Pierre experienced almost the extreme limits of privation a man can endure; but thanks to his physical strength and health, of which
he had till then been unconscious, and thanks especially to the fact that the privations came so gradually that it was impossible to say when they began, he endured his
Chapter XII

Four weeks had passed since Pierre had been taken prisoner and though the French had offered to move him from the men's to the officers' shed, he had stayed in the
shed where he was first put.

In burned and devastated Moscow Pierre experienced almost the extreme limits of privation a man can endure; but thanks to his physical strength and health, of which
he had till then been unconscious, and thanks especially to the fact that the privations came so gradually that it was impossible to say when they began, he endured his
position not only lightly but joyfully. And just at this time he obtained the tranquillity and ease of mind he had formerly striven in vain to reach. He had long sought in
different ways that tranquillity of mind, that inner harmony which had so impressed him in the soldiers at the battle of Borodino. He had sought it in philanthropy, in
Freemasonry, in the dissipations of town life, in wine, in heroic feats of self-sacrifice, and in romantic love for Natasha; he had sought it by reasoning-and all these
quests and experiments had failed him. And now without thinking about it he had found that peace and inner harmony only through the horror of death, through
privation, and through what he recognized in Karataev.

Those dreadful moments he had lived through at the executions had as it were forever washed away from his imagination and memory the agitating thoughts and feelings
that had formerly seemed so important. It did not now occur to him to think of Russia, or the war, or politics, or Napoleon. It was plain to him that all these things were
no business of his, and that he was not called on to judge concerning them and therefore could not do so. "Russia and summer weather are not bound together," he
thought, repeating words of Karataev's which he found strangely consoling. His intention of killing Napoleon and his calculations of the cabalistic number of the beast of
the Apocalypse now seemed to him meaningless and even ridiculous. His anger with his wife and anxiety that his name should not be smirched now seemed not merely
trivial but even amusing. What concern was it of his that somewhere or other that woman was leading the life she preferred? What did it matter to anybody, and
especially to him, whether or not they found out that their prisoner's name was Count Bezukhov?

He now often remembered his conversation with Prince Andrew and quite agreed with him, though he understood Prince Andrew's thoughts somewhat differently.
Prince Andrew had thought and said that happiness could only be negative, but had said it with a shade of bitterness and irony as though he was really saying that all
desire for positive happiness is implanted in us merely to torment us and never be satisfied. But Pierre believed it without any mental reservation. The absence of
suffering, the satisfaction of one's needs and consequent freedom in the choice of one's occupation, that is, of one's way of life, now seemed to Pierre to be indubitably
man's highest happiness. Here and now for the first time he fully appreciated the enjoyment of eating when he wanted to eat, drinking when he wanted to drink, sleeping
when he wanted to sleep, of warmth when he was cold, of talking to a fellow man when he wished to talk and to hear a human voice. The satisfaction of one's needs-
good food, cleanliness, and freedom-now that he was deprived of all this, seemed to Pierre to constitute perfect happiness; and the choice of occupation, that is, of his
way of life-now that that was so restricted-seemed to him such an easy matter that he forgot that a superfluity of the comforts of life destroys all joy in satisfying one's
needs, while great freedom in the choice of occupation-such freedom as his wealth, his education, and his social position had given him in his own life-is just what
makes the choice of occupation insolubly difficult and destroys the desire and possibility of having an occupation.

All Pierre's daydreams now turned on the time when he would be free. Yet subsequently, and for the rest of his life, he thought and spoke with enthusiasm of that month
of captivity, of those irrecoverable, strong, joyful sensations, and chiefly of the complete peace of mind and inner freedom which he experienced only during those
weeks.

When on the first day he got up early, went out of the shed at dawn, and saw the cupolas and crosses of the New Convent of the Virgin still dark at first, the hoarfrost
on the dusty grass, the Sparrow Hills, and the wooded banks above the winding river vanishing in the purple distance, when he felt the contact of the fresh air and heard
the noise of the crows flying from Moscow across the field, and when afterwards light gleamed from the east and the sun's rim appeared solemnly from behind a cloud,
and the cupolas and crosses, the hoarfrost, the distance and the river, all began to sparkle in the glad light-Pierre felt a new joy and strength in life such as he had never
before known. And this not only stayed with him during the whole of his imprisonment, but even grew in strength as the hardships of his position increased.

That feeling of alertness and of readiness for anything was still further strengthened in him by the high opinion his fellow prisoners formed of him soon after his arrival at
the shed. With his knowledge of languages, the respect shown him by the French, his simplicity, his readiness to give anything asked of him (he received the allowance
of three rubles a week made to officers); with his strength, which he showed to the soldiers by pressing nails into the walls of the hut; his gentleness to his companions,
and his capacity for sitting still and thinking without doing anything (which seemed to them incomprehensible), he appeared to them a rather mysterious and superior
being. The very qualities that had been a hindrance, if not actually harmful, to him in the world he had lived in-his strength, his disdain for the comforts of life, his absent-
mindedness and simplicity-here among these people gave him almost the status of a hero. And Pierre felt that their opinion placed responsibilities upon him.

Chapter XIII

The French evacuation began on the night between the sixth and seventh of October: kitchens and sheds were dismantled, carts loaded, and troops and baggage trains
started.

At seven in the morning a French convoy in marching trim, wearing shakos and carrying muskets, knapsacks, and enormous sacks, stood in front of the sheds, and
animated French talk mingled with curses sounded all along the lines.

In the shed everyone was ready, dressed, belted, shod, and only awaited the order to start. The sick soldier, Sokolov, pale and thin with dark shadows round his eyes,
alone sat in his place barefoot and not dressed. His eyes, prominent from the emaciation of his face, gazed inquiringly at his comrades who were paying no attention to
him, and he moaned regularly and quietly. It was evidently not so much his sufferings that caused him to moan (he had dysentery) as his fear and grief at being left alone.

Pierre, girt with a rope round his waist and wearing shoes Karataev had made for him from some leather a French soldier had torn off a tea chest and brought to have
his boots mended with, went up to the sick man and squatted down beside him.

"You know, Sokolov, they are not all going away! They have a hospital here. You may be better off than we others," said Pierre.

"O Lord! Oh, it will be the death of me! O Lord!" moaned the man in a louder voice.

"I'll go and ask them again directly," said Pierre, rising and going to the door of the shed.

Just as Pierre reached the door, the corporal who had offered him a pipe the day before came up to it with two soldiers. The corporal and soldiers were in marching kit
with knapsacks and shakos that had metal straps, and these changed their familiar faces.

The corporal came, according to orders, to shut the door. The prisoners had to be counted before being let out.

"Corporal, what will they do with the sick man?..." Pierre began.

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                                                  this was the corporal he knew or a stranger, so unlike himself did the corporal seem at that moment.   453 / 536
                                                                                                                                                       Moreover, just
as Pierre was speaking a sharp rattle of drums was suddenly heard from both sides. The corporal frowned at Pierre's words and, uttering some meaningless oaths,
slammed the door. The shed became semidark, and the sharp rattle of the drums on two sides drowned the sick man's groans.
The corporal came, according to orders, to shut the door. The prisoners had to be counted before being let out.

"Corporal, what will they do with the sick man?..." Pierre began.

But even as he spoke he began to doubt whether this was the corporal he knew or a stranger, so unlike himself did the corporal seem at that moment. Moreover, just
as Pierre was speaking a sharp rattle of drums was suddenly heard from both sides. The corporal frowned at Pierre's words and, uttering some meaningless oaths,
slammed the door. The shed became semidark, and the sharp rattle of the drums on two sides drowned the sick man's groans.

"There it is!... It again!..." said Pierre to himself, and an involuntary shudder ran down his spine. In the corporal's changed face, in the sound of his voice, in the stirring
and deafening noise of the drums, he recognized that mysterious, callous force which compelled people against their will to kill their fellow men-that force the effect of
which he had witnessed during the executions. To fear or to try to escape that force, to address entreaties or exhortations to those who served as its tools, was useless.
Pierre knew this now. One had to wait and endure. He did not again go to the sick man, nor turn to look at him, but stood frowning by the door of the hut.

When that door was opened and the prisoners, crowding against one another like a flock of sheep, squeezed into the exit, Pierre pushed his way forward and
approached that very captain who as the corporal had assured him was ready to do anything for him. The captain was also in marching kit, and on his cold face
appeared that same it which Pierre had recognized in the corporal's words and in the roll of the drums.

"Pass on, pass on!" the captain reiterated, frowning sternly, and looking at the prisoners who thronged past him.

Pierre went up to him, though he knew his attempt would be vain.

"What now?" the officer asked with a cold look as if not recognizing Pierre.

Pierre told him about the sick man.

"He'll manage to walk, devil take him!" said the captain. "Pass on, pass on!" he continued without looking at Pierre.

"But he is dying," Pierre again began.

"Be so good..." shouted the captain, frowning angrily.

"Dram-da-da-dam, dam-dam..." rattled the drums, and Pierre understood that this mysterious force completely controlled these men and that it was now useless to say
any more.

The officer prisoners were separated from the soldiers and told to march in front. There were about thirty officers, with Pierre among them, and about three hundred
men.

The officers, who had come from the other sheds, were all strangers to Pierre and much better dressed than he. They looked at him and at his shoes mistrustfully, as at
an alien. Not far from him walked a fat major with a sallow, bloated, angry face, who was wearing a Kazan dressing grown tied round with a towel, and who evidently
enjoyed the respect of his fellow prisoners. He kept one hand, in which he clasped his tobacco pouch, inside the bosom of his dressing gown and held the stem of his
pipe firmly with the other. Panting and puffing, the major grumbled and growled at everybody because he thought he was being pushed and that they were all hurrying
when they had nowhere to hurry to and were all surprised at something when there was nothing to be surprised at. Another, a thin little officer, was speaking to
everyone, conjecturing where they were now being taken and how far they would get that day. An official in felt boots and wearing a commissariat uniform ran round
from side to side and gazed at the ruins of Moscow, loudly announcing his observations as to what had been burned down and what this or that part of the city was that
they could see. A third officer, who by his accent was a Pole, disputed with the commissariat officer, arguing that he was mistaken in his identification of the different
wards of Moscow.

"What are you disputing about?" said the major angrily. "What does it matter whether it is St. Nicholas or St. Blasius? You see it's burned down, and there's an end of
it.... What are you pushing for? Isn't the road wide enough?" said he, turning to a man behind him who was not pushing him at all.

"Oh, oh, oh! What have they done?" the prisoners on one side and another were heard saying as they gazed on the charred ruins. "All beyond the river, and Zubova,
and in the Kremlin.... Just look! There's not half of it left. Yes, I told you-the whole quarter beyond the river, and so it is."

"Well, you know it's burned, so what's the use of talking?" said the major.

As they passed near a church in the Khamovniki (one of the few unburned quarters of Moscow) the whole mass of prisoners suddenly started to one side and
exclamations of horror and disgust were heard.

"Ah, the villains! What heathens! Yes; dead, dead, so he is... And smeared with something!"

Pierre too drew near the church where the thing was that evoked these exclamations, and dimly made out something leaning against the palings surrounding the church.
From the words of his comrades who saw better than he did, he found that this was the body of a man, set upright against the palings with its face smeared with soot.

"Go on! What the devil... Go on! Thirty thousand devils!..." the convoy guards began cursing and the French soldiers, with fresh virulence, drove away with their
swords the crowd of prisoners who were gazing at the dead man.

Chapter XIV

Through the cross streets of the Khamovniki quarter the prisoners marched, followed only by their escort and the vehicles and wagons belonging to that escort, but
when they reached the supply stores they came among a huge and closely packed train of artillery mingled with private vehicles.

At the bridge they all halted, waiting for those in front to get across. From the bridge they had a view of endless lines of moving baggage trains before and behind them.
To the right, where the Kaluga road turns near Neskuchny, endless rows of troops and carts stretched away into the distance. These were troops of Beauharnais'
corps which had started before any of the others. Behind, along the riverside and across the Stone Bridge, were Ney's troops and transport.

Davout's troops, in whose charge were the prisoners, were crossing the Crimean bridge and some were already debouching into the Kaluga road. But the baggage
trains stretched out so that the last of Beauharnais' train had not yet got out of Moscow and reached the Kaluga road when the vanguard of Ney's army was already
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When they had crossed the Crimean bridge the prisoners moved a few steps forward, halted, and again moved on, and from all sides vehicles and men crowded closer
corps which had started before any of the others. Behind, along the riverside and across the Stone Bridge, were Ney's troops and transport.

Davout's troops, in whose charge were the prisoners, were crossing the Crimean bridge and some were already debouching into the Kaluga road. But the baggage
trains stretched out so that the last of Beauharnais' train had not yet got out of Moscow and reached the Kaluga road when the vanguard of Ney's army was already
emerging from the Great Ordynka Street.

When they had crossed the Crimean bridge the prisoners moved a few steps forward, halted, and again moved on, and from all sides vehicles and men crowded closer
and closer together. They advanced the few hundred paces that separated the bridge from the Kaluga road, taking more than an hour to do so, and came out upon the
square where the streets of the Transmoskva ward and the Kaluga road converge, and the prisoners jammed close together had to stand for some hours at that
crossway. From all sides, like the roar of the sea, were heard the rattle of wheels, the tramp of feet, and incessant shouts of anger and abuse. Pierre stood pressed
against the wall of a charred house, listening to that noise which mingled in his imagination with the roll of the drums.

To get a better view, several officer prisoners climbed onto the wall of the half-burned house against which Pierre was leaning.

"What crowds! Just look at the crowds!... They've loaded goods even on the cannon! Look there, those are furs!" they exclaimed. "Just see what the blackguards have
looted.... There! See what that one has behind in the cart.... Why, those are settings taken from some icons, by heaven!... Oh, the rascals!... See how that fellow has
loaded himself up, he can hardly walk! Good lord, they've even grabbed those chaises!... See that fellow there sitting on the trunks.... Heavens! They're fighting."

"That's right, hit him on the snout-on his snout! Like this, we shan't get away before evening. Look, look there.... Why, that must be Napoleon's own. See what horses!
And the monograms with a crown! It's like a portable house.... That fellow's dropped his sack and doesn't see it. Fighting again... A woman with a baby, and not bad-
looking either! Yes, I dare say, that's the way they'll let you pass... Just look, there's no end to it. Russian wenches, by heaven, so they are! In carriages-see how
comfortably they've settled themselves!"

Again, as at the church in Khamovniki, a wave of general curiosity bore all the prisoners forward onto the road, and Pierre, thanks to his stature, saw over the heads of
the others what so attracted their curiosity. In three carriages involved among the munition carts, closely squeezed together, sat women with rouged faces, dressed in
glaring colors, who were shouting something in shrill voices.

From the moment Pierre had recognized the appearance of the mysterious force nothing had seemed to him strange or dreadful: neither the corpse smeared with soot
for fun nor these women hurrying away nor the burned ruins of Moscow. All that he now witnessed scarcely made an impression on him-as if his soul, making ready for
a hard struggle, refused to receive impressions that might weaken it.

The women's vehicles drove by. Behind them came more carts, soldiers, wagons, soldiers, gun carriages, carriages, soldiers, ammunition carts, more soldiers, and now
and then women.

Pierre did not see the people as individuals but saw their movement.

All these people and horses seemed driven forward by some invisible power. During the hour Pierre watched them they all came flowing from the different streets with
one and the same desire to get on quickly; they all jostled one another, began to grow angry and to fight, white teeth gleamed, brows frowned, ever the same words of
abuse flew from side to side, and all the faces bore the same swaggeringly resolute and coldly cruel expression that had struck Pierre that morning on the corporal's
face when the drums were beating.

It was not till nearly evening that the officer commanding the escort collected his men and with shouts and quarrels forced his way in among the baggage trains, and the
prisoners, hemmed in on all sides, emerged onto the Kaluga road.

They marched very quickly, without resting, and halted only when the sun began to set. The baggage carts drew up close together and the men began to prepare for
their night's rest. They all appeared angry and dissatisfied. For a long time, oaths, angry shouts, and fighting could be heard from all sides. A carriage that followed the
escort ran into one of the carts and knocked a hole in it with its pole. Several soldiers ran toward the cart from different sides: some beat the carriage horses on their
heads, turning them aside, others fought among themselves, and Pierre saw that one German was badly wounded on the head by a sword.

It seemed that all these men, now that they had stopped amid fields in the chill dusk of the autumn evening, experienced one and the same feeling of unpleasant
awakening from the hurry and eagerness to push on that had seized them at the start. Once at a standstill they all seemed to understand that they did not yet know
where they were going, and that much that was painful and difficult awaited them on this journey.

During this halt the escort treated the prisoners even worse than they had done at the start. It was here that the prisoners for the first time received horseflesh for their
meat ration.

From the officer down to the lowest soldier they showed what seemed like personal spite against each of the prisoners, in unexpected contrast to their former friendly
relations.

This spite increased still more when, on calling over the roll of prisoners, it was found that in the bustle of leaving Moscow one Russian soldier, who had pretended to
suffer from colic, had escaped. Pierre saw a Frenchman beat a Russian soldier cruelly for straying too far from the road, and heard his friend the captain reprimand and
threaten to court-martial a noncommissioned officer on account of the escape of the Russian. To the noncommissioned officer's excuse that the prisoner was ill and
could not walk, the officer replied that the order was to shoot those who lagged behind. Pierre felt that that fatal force which had crushed him during the executions, but
which be had not felt during his imprisonment, now again controlled his existence. It was terrible, but he felt that in proportion to the efforts of that fatal force to crush
him, there grew and strengthened in his soul a power of life independent of it.

He ate his supper of buckwheat soup with horseflesh and chatted with his comrades.

Neither Pierre nor any of the others spoke of what they had seen in Moscow, or of the roughness of their treatment by the French, or of the order to shoot them which
had been announced to them. As if in reaction against the worsening of their position they were all particularly animated and gay. They spoke of personal reminiscences,
of amusing scenes they had witnessed during the campaign, and avoided all talk of their present situation.

The sun had set long since. Bright stars shone out here and there in the sky. A red glow as of a conflagration spread above the horizon from the rising full moon, and
that vast red ball swayed strangely in the gray haze. It grew light. The evening was ending, but the night had not yet come. Pierre got up and left his new companions,
crossing between the campfires to the other side of the road where he had been told the common soldier prisoners were stationed. He wanted to talk to them. On the
road he was stopped by a French sentinel who ordered him back.

Pierre turned(c)back,
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sat down on the cold ground by the wheel of the cart and remained motionless a long while sunk in thought. Suddenly he burst out into a fit of his broad, good-natured
laughter, so loud that men from various sides turned with surprise to see what this strange and evidently solitary laughter could mean.
that vast red ball swayed strangely in the gray haze. It grew light. The evening was ending, but the night had not yet come. Pierre got up and left his new companions,
crossing between the campfires to the other side of the road where he had been told the common soldier prisoners were stationed. He wanted to talk to them. On the
road he was stopped by a French sentinel who ordered him back.

Pierre turned back, not to his companions by the campfire, but to an unharnessed cart where there was nobody. Tucking his legs under him and dropping his head he
sat down on the cold ground by the wheel of the cart and remained motionless a long while sunk in thought. Suddenly he burst out into a fit of his broad, good-natured
laughter, so loud that men from various sides turned with surprise to see what this strange and evidently solitary laughter could mean.

"Ha-ha-ha!" laughed Pierre. And he said aloud to himself: "The soldier did not let me pass. They took me and shut me up. They hold me captive. What, me? Me? My
immortal soul? Ha-ha-ha! Ha-ha-ha!..." and he laughed till tears started to his eyes.

A man got up and came to see what this queer big fellow was laughing at all by himself. Pierre stopped laughing, got up, went farther away from the inquisitive man, and
looked around him.

The huge, endless bivouac that had previously resounded with the crackling of campfires and the voices of many men had grown quiet, the red campfires were growing
paler and dying down. High up in the light sky hung the full moon. Forests and fields beyond the camp, unseen before, were now visible in the distance. And farther still,
beyond those forests and fields, the bright, oscillating, limitless distance lured one to itself. Pierre glanced up at the sky and the twinkling stars in its faraway depths.
"And all that is me, all that is within me, and it is all I!" thought Pierre. "And they caught all that and put it into a shed boarded up with planks!" He smiled, and went and
lay down to sleep beside his companions.

Chapter XV

In the early days of October another envoy came to Kutuzov with a letter from Napoleon proposing peace and falsely dated from Moscow, though Napoleon was
already not far from Kutuzov on the old Kaluga road. Kutuzov replied to this letter as he had done to the one formerly brought by Lauriston, saying that there could be
no question of peace.

Soon after that a report was received from Dorokhov's guerrilla detachment operating to the left of Tarutino that troops of Broussier's division had been seen at
Forminsk and that being separated from the rest of the French army they might easily be destroyed. The soldiers and officers again demanded action. Generals on the
staff, excited by the memory of the easy victory at Tarutino, urged Kutuzov to carry out Dorokhov's suggestion. Kutuzov did not consider any offensive necessary. The
result was a compromise which was inevitable: a small detachment was sent to Forminsk to attack Broussier.

By a strange coincidence, this task, which turned out to be a most difficult and important one, was entrusted to Dokhturov-that same modest little Dokhturov whom no
one had described to us as drawing up plans of battles, dashing about in front of regiments, showering crosses on batteries, and so on, and who was thought to be and
was spoken of as undecided and undiscerning-but whom we find commanding wherever the position was most difficult all through the Russo-French wars from
Austerlitz to the year 1813. At Austerlitz he remained last at the Augezd dam, rallying the regiments, saving what was possible when all were flying and perishing and
not a single general was left in the rear guard. Ill with fever he went to Smolensk with twenty thousand men to defend the town against Napoleon's whole army. In
Smolensk, at the Malakhov Gate, he had hardly dozed off in a paroxysm of fever before he was awakened by the bombardment of the town-and Smolensk held out all
day long. At the battle of Borodino, when Bagration was killed and nine tenths of the men of our left flank had fallen and the full force of the French artillery fire was
directed against it, the man sent there was this same irresolute and undiscerning Dokhturov-Kutuzov hastening to rectify a mistake he had made by sending someone
else there first. And the quiet little Dokhturov rode thither, and Borodino became the greatest glory of the Russian army. Many heroes have been described to us in
verse and prose, but of Dokhturov scarcely a word has been said.

It was Dokhturov again whom they sent to Forminsk and from there to Malo-Yaroslavets, the place where the last battle with the French was fought and where the
obvious disintegration of the French army began; and we are told of many geniuses and heroes of that period of the campaign, but of Dokhturov nothing or very little is
said and that dubiously. And this silence about Dokhturov is the clearest testimony to his merit.

It is natural for a man who does not understand the workings of a machine to imagine that a shaving that has fallen into it by chance and is interfering with its action and
tossing about in it is its most important part. The man who does not understand the construction of the machine cannot conceive that the small connecting cogwheel
which revolves quietly is one of the most essential parts of the machine, and not the shaving which merely harms and hinders the working.

On the tenth of October when Dokhturov had gone halfway to Forminsk and stopped at the village of Aristovo, preparing faithfully to execute the orders he had
received, the whole French army having, in its convulsive movement, reached Murat's position apparently in order to give battle-suddenly without any reason turned off
to the left onto the new Kaluga road and began to enter Forminsk, where only Broussier had been till then. At that time Dokhturov had under his command, besides
Dorokhov's detachment, the two small guerrilla detachments of Figner and Seslavin.

On the evening of October 11 Seslavin came to the Aristovo headquarters with a French guardsman he had captured. The prisoner said that the troops that had
entered Forminsk that day were the vanguard of the whole army, that Napoleon was there and the whole army had left Moscow four days previously. That same
evening a house serf who had come from Borovsk said he had seen an immense army entering the town. Some Cossacks of Dokhturov's detachment reported having
sighted the French Guards marching along the road to Borovsk. From all these reports it was evident that where they had expected to meet a single division there was
now the whole French army marching from Moscow in an unexpected direction-along the Kaluga road. Dokhturov was unwilling to undertake any action, as it was not
clear to him now what he ought to do. He had been ordered to attack Forminsk. But only Broussier had been there at that time and now the whole French army was
there. Ermolov wished to act on his own judgment, but Dokhturov insisted that he must have Kutuzov's instructions. So it was decided to send a dispatch to the staff.

For this purpose a capable officer, Bolkhovitinov, was chosen, who was to explain the whole affair by word of mouth, besides delivering a written report. Toward
midnight Bolkhovitinov, having received the dispatch and verbal instructions, galloped off to the General Staff accompanied by a Cossack with spare horses.

Chapter XVI

It was a warm, dark, autumn night. It had been raining for four days. Having changed horses twice and galloped twenty miles in an hour and a half over a sticky, muddy
road, Bolkhovitinov reached Litashevka after one o'clock at night. Dismounting at a cottage on whose wattle fence hung a signboard, GENERAL STAFF, and
throwing down his reins, he entered a dark passage.

"The general on duty, quick! It's very important!" said he to someone who had risen and was sniffing in the dark passage.

"He has been very unwell since the evening and this is the third night he has not slept," said the orderly pleadingly in a whisper. "You should wake the captain first."

"But this is very important, from General Dokhturov," said Bolkhovitinov, entering the open door which he had found by feeling in the dark.
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The orderly had gone in before him and began waking somebody.
"He has been very unwell since the evening and this is the third night he has not slept," said the orderly pleadingly in a whisper. "You should wake the captain first."

"But this is very important, from General Dokhturov," said Bolkhovitinov, entering the open door which he had found by feeling in the dark.

The orderly had gone in before him and began waking somebody.

"Your honor, your honor! A courier."

"What? What's that? From whom?" came a sleepy voice.

"From Dokhturov and from Alexey Petrovich. Napoleon is at Forminsk," said Bolkhovitinov, unable to see in the dark who was speaking but guessing by the voice that
it was not Konovnitsyn.

The man who had wakened yawned and stretched himself.

"I don't like waking him," he said, fumbling for something. "He is very ill. Perhaps this is only a rumor."

"Here is the dispatch," said Bolkhovitinov. "My orders are to give it at once to the general on duty."

"Wait a moment, I'll light a candle. You damned rascal, where do you always hide it?" said the voice of the man who was stretching himself, to the orderly. (This was
Shcherbinin, Konovnitsyn's adjutant.) "I've found it, I've found it!" he added.

The orderly was striking a light and Shcherbinin was fumbling for something on the candlestick.

"Oh, the nasty beasts!" said he with disgust.

By the light of the sparks Bolkhovitinov saw Shcherbinin's youthful face as he held the candle, and the face of another man who was still asleep. This was Konovnitsyn.

When the flame of the sulphur splinters kindled by the tinder burned up, first blue and then red, Shcherbinin lit the tallow candle, from the candlestick of which the
cockroaches that had been gnawing it were running away, and looked at the messenger. Bolkhovitinov was bespattered all over with mud and had smeared his face by
wiping it with his sleeve.

"Who gave the report?" inquired Shcherbinin, taking the envelope.

"The news is reliable," said Bolkhovitinov. "Prisoners, Cossacks, and the scouts all say the same thing."

"There's nothing to be done, we'll have to wake him," said Shcherbinin, rising and going up to the man in the nightcap who lay covered by a greatcoat. "Peter
Petrovich!" said he. (Konovnitsyn did not stir.) "To the General Staff!" he said with a smile, knowing that those words would be sure to arouse him.

And in fact the head in the nightcap was lifted at once. On Konovnitsyn's handsome, resolute face with cheeks flushed by fever, there still remained for an instant a
faraway dreamy expression remote from present affairs, but then he suddenly started and his face assumed its habitual calm and firm appearance.

"Well, what is it? From whom?" he asked immediately but without hurry, blinking at the light.

While listening to the officer's report Konovnitsyn broke the seal and read the dispatch. Hardly had he done so before he lowered his legs in their woolen stockings to
the earthen floor and began putting on his boots. Then he took off his nightcap, combed his hair over his temples, and donned his cap.

"Did you get here quickly? Let us go to his Highness."

Konovnitsyn had understood at once that the news brought was of great importance and that no time must be lost. He did not consider or ask himself whether the news
was good or bad. That did not interest him. He regarded the whole business of the war not with his intelligence or his reason but by something else. There was within
him a deep unexpressed conviction that all would be well, but that one must not trust to this and still less speak about it, but must only attend to one's own work. And
he did his work, giving his whole strength to the task.

Peter Petrovich Konovnitsyn, like Dokhturov, seems to have been included merely for propriety's sake in the list of the so-called heroes of 1812-the Barclays,
Raevskis, Ermolovs, Platovs, and Miloradoviches. Like Dokhturov he had the reputation of being a man of very limited capacity and information, and like Dokhturov
he never made plans of battle but was always found where the situation was most difficult. Since his appointment as general on duty he had always slept with his door
open, giving orders that every messenger should be allowed to wake him up. In battle he was always under fire, so that Kutuzov reproved him for it and feared to send
him to the front, and like Dokhturov he was one of those unnoticed cogwheels that, without clatter or noise, constitute the most essential part of the machine.

Coming out of the hut into the damp, dark night Konovnitsyn frowned-partly from an increased pain in his head and partly at the unpleasant thought that occurred to
him, of how all that nest of influential men on the staff would be stirred up by this news, especially Bennigsen, who ever since Tarutino had been at daggers drawn with
Kutuzov; and how they would make suggestions, quarrel, issue orders, and rescind them. And this premonition was disagreeable to him though he knew it could not be
helped.

And in fact Toll, to whom he went to communicate the news, immediately began to expound his plans to a general sharing his quarters, until Konovnitsyn, who listened
in weary silence, reminded him that they must go to see his Highness.

Chapter XVII

Kutuzov like all old people did not sleep much at night. He often fell asleep unexpectedly in the daytime, but at night, lying on his bed without undressing, he generally
remained awake thinking.

So he lay now on his bed, supporting his large, heavy, scarred head on his plump hand, with his one eye open, meditating and peering into the darkness.

Since Bennigsen, who corresponded with the Emperor and had more influence than anyone else on the staff, had begun to avoid him, Kutuzov was more at ease as to
the possibility
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Kutuzov remembered with pain, must, he thought, have some effect on others too.

"They must understand that we can only lose by taking the offensive. Patience and time are my warriors, my champions," thought Kutuzov. He knew that an apple
So he lay now on his bed, supporting his large, heavy, scarred head on his plump hand, with his one eye open, meditating and peering into the darkness.

Since Bennigsen, who corresponded with the Emperor and had more influence than anyone else on the staff, had begun to avoid him, Kutuzov was more at ease as to
the possibility of himself and his troops being obliged to take part in useless aggressive movements. The lesson of the Tarutino battle and of the day before it, which
Kutuzov remembered with pain, must, he thought, have some effect on others too.

"They must understand that we can only lose by taking the offensive. Patience and time are my warriors, my champions," thought Kutuzov. He knew that an apple
should not be plucked while it is green. It will fall of itself when ripe, but if picked unripe the apple is spoiled, the tree is harmed, and your teeth are set on edge. Like an
experienced sportsman he knew that the beast was wounded, and wounded as only the whole strength of Russia could have wounded it, but whether it was mortally
wounded or not was still an undecided question. Now by the fact of Lauriston and Barthelemi having been sent, and by the reports of the guerrillas, Kutuzov was
almost sure that the wound was mortal. But he needed further proofs and it was necessary to wait.

"They want to run to see how they have wounded it. Wait and we shall see! Continual maneuvers, continual advances!" thought he. "What for? Only to distinguish
themselves! As if fighting were fun. They are like children from whom one can't get any sensible account of what has happened because they all want to show how well
they can fight. But that's not what is needed now.

"And what ingenious maneuvers they all propose to me! It seems to them that when they have thought of two or three contingencies" (he remembered the general plan
sent him from Petersburg) "they have foreseen everything. But the contingencies are endless."

The undecided question as to whether the wound inflicted at Borodino was mortal or not had hung over Kutuzov's head for a whole month. On the one hand the
French had occupied Moscow. On the other Kutuzov felt assured with all his being that the terrible blow into which he and all the Russians had put their whole strength
must have been mortal. But in any case proofs were needed; he had waited a whole month for them and grew more impatient the longer he waited. Lying on his bed
during those sleepless nights he did just what he reproached those younger generals for doing. He imagined all sorts of possible contingencies, just like the younger men,
but with this difference, that he saw thousands of contingencies instead of two or three and based nothing on them. The longer he thought the more contingencies
presented themselves. He imagined all sorts of movements of the Napoleonic army as a whole or in sections-against Petersburg, or against him, or to outflank him. He
thought too of the possibility (which he feared most of all) that Napoleon might fight him with his own weapon and remain in Moscow awaiting him. Kutuzov even
imagined that Napoleon's army might turn back through Medyn and Yukhnov, but the one thing he could not foresee was what happened-the insane, convulsive
stampede of Napoleon's army during its first eleven days after leaving Moscow: a stampede which made possible what Kutuzov had not yet even dared to think of-the
complete extermination of the French. Dorokhov's report about Broussier's division, the guerrillas' reports of distress in Napoleon's army, rumors of preparations for
leaving Moscow, all confirmed the supposition that the French army was beaten and preparing for flight. But these were only suppositions, which seemed important to
the younger men but not to Kutuzov. With his sixty years' experience he knew what value to attach to rumors, knew how apt people who desire anything are to group
all news so that it appears to confirm what they desire, and he knew how readily in such cases they omit all that makes for the contrary. And the more he desired it the
less he allowed himself to believe it. This question absorbed all his mental powers. All else was to him only life's customary routine. To such customary routine belonged
his conversations with the staff, the letters he wrote from Tarutino to Madame de Stael, the reading of novels, the distribution of awards, his correspondence with
Petersburg, and so on. But the destruction of the French, which he alone foresaw, was his heart's one desire.

On the night of the eleventh of October he lay leaning on his arm and thinking of that.

There was a stir in the next room and he heard the steps of Toll, Konovnitsyn, and Bolkhovitinov.

"Eh, who's there? Come in, come in! What news?" the field marshal called out to them.

While a footman was lighting a candle, Toll communicated the substance of the news.

"Who brought it?" asked Kutuzov with a look which, when the candle was lit, struck Toll by its cold severity.

"There can be no doubt about it, your Highness."

"Call him in, call him here."

Kutuzov sat up with one leg hanging down from the bed and his big paunch resting against the other which was doubled under him. He screwed up his seeing eye to
scrutinize the messenger more carefully, as if wishing to read in his face what preoccupied his own mind.

"Tell me, tell me, friend," said he to Bolkhovitinov in his low, aged voice, as he pulled together the shirt which gaped open on his chest, "come nearer-nearer. What
news have you brought me? Eh? That Napoleon has left Moscow? Are you sure? Eh?"

Bolkhovitinov gave a detailed account from the beginning of all he had been told to report.

"Speak quicker, quicker! Don't torture me!" Kutuzov interrupted him.

Bolkhovitinov told him everything and was then silent, awaiting instructions. Toll was beginning to say something but Kutuzov checked him. He tried to say something,
but his face suddenly puckered and wrinkled; he waved his arm at Toll and turned to the opposite side of the room, to the corner darkened by the icons that hung
there.

"O Lord, my Creator, Thou has heard our prayer..." said he in a tremulous voice with folded hands. "Russia is saved. I thank Thee, O Lord!" and he wept.

Chapter XVIII

From the time he received this news to the end of the campaign all Kutuzov's activity was directed toward restraining his troops, by authority, by guile, and by entreaty,
from useless attacks, maneuvers, or encounters with the perishing enemy. Dokhturov went to Malo-Yaroslavets, but Kutuzov lingered with the main army and gave
orders for the evacuation of Kaluga-a retreat beyond which town seemed to him quite possible.

Everywhere Kutuzov retreated, but the enemy without waiting for his retreat fled in the opposite direction.

Napoleon's historians describe to us his skilled maneuvers at Tarutino and Malo-Yaroslavets, and make conjectures as to what would have happened had Napoleon
been in time to penetrate into the rich southern provinces.
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that nothing could have saved his army, for then already it bore within itself the germs of inevitable ruin. How could that army-which had found abundant supplies in
Moscow and had trampled them underfoot instead of keeping them, and on arriving at Smolensk had looted provisions instead of storing them-how could that army
Napoleon's historians describe to us his skilled maneuvers at Tarutino and Malo-Yaroslavets, and make conjectures as to what would have happened had Napoleon
been in time to penetrate into the rich southern provinces.

But not to speak of the fact that nothing prevented him from advancing into those southern provinces (for the Russian army did not bar his way), the historians forget
that nothing could have saved his army, for then already it bore within itself the germs of inevitable ruin. How could that army-which had found abundant supplies in
Moscow and had trampled them underfoot instead of keeping them, and on arriving at Smolensk had looted provisions instead of storing them-how could that army
recuperate in Kaluga province, which was inhabited by Russians such as those who lived in Moscow, and where fire had the same property of consuming what was set
ablaze?

That army could not recover anywhere. Since the battle of Borodino and the pillage of Moscow it had borne within itself, as it were, the chemical elements of
dissolution.

The members of what had once been an army-Napoleon himself and all his soldiers fled-without knowing whither, each concerned only to make his escape as quickly
as possible from this position, of the hopelessness of which they were all more or less vaguely conscious.

So it came about that at the council at Malo-Yaroslavets, when the generals pretending to confer together expressed various opinions, all mouths were closed by the
opinion uttered by the simple-minded soldier Mouton who, speaking last, said what they all felt: that the one thing needful was to get away as quickly as possible; and
no one, not even Napoleon, could say anything against that truth which they all recognized.

But though they all realized that it was necessary to get away, there still remained a feeling of shame at admitting that they must flee. An external shock was needed to
overcome that shame, and this shock came in due time. It was what the French called "le hourra de l'Empereur."

The day after the council at Malo-Yaroslavets Napoleon rode out early in the morning amid the lines of his army with his suite of marshals and an escort, on the pretext
of inspecting the army and the scene of the previous and of the impending battle. Some Cossacks on the prowl for booty fell in with the Emperor and very nearly
captured him. If the Cossacks did not capture Napoleon then, what saved him was the very thing that was destroying the French army, the booty on which the
Cossacks fell. Here as at Tarutino they went after plunder, leaving the men. Disregarding Napoleon they rushed after the plunder and Napoleon managed to escape.

When les enfants du Don might so easily have taken the Emperor himself in the midst of his army, it was clear that there was nothing for it but to fly as fast as possible
along the nearest, familiar road. Napoleon with his forty-year-old stomach understood that hint, not feeling his former agility and boldness, and under the influence of
the fright the Cossacks had given him he at once agreed with Mouton and issued orders-as the historians tell us-to retreat by the Smolensk road.

That Napoleon agreed with Mouton, and that the army retreated, does not prove that Napoleon caused it to retreat, but that the forces which influenced the whole
army and directed it along the Mozhaysk (that is, the Smolensk) road acted simultaneously on him also.

Chapter XIX

A man in motion always devises an aim for that motion. To be able to go a thousand miles he must imagine that something good awaits him at the end of those thousand
miles. One must have the prospect of a promised land to have the strength to move.

The promised land for the French during their advance had been Moscow, during their retreat it was their native land. But that native land was too far off, and for a man
going a thousand miles it is absolutely necessary to set aside his final goal and to say to himself: "Today I shall get to a place twenty-five miles off where I shall rest and
spend the night," and during the first day's journey that resting place eclipses his ultimate goal and attracts all his hopes and desires. And the impulses felt by a single
person are always magnified in a crowd.

For the French retreating along the old Smolensk road, the final goal-their native land-was too remote, and their immediate goal was Smolensk, toward which all their
desires and hopes, enormously intensified in the mass, urged them on. It was not that they knew that much food and fresh troops awaited them in Smolensk, nor that
they were told so (on the contrary their superior officers, and Napoleon himself, knew that provisions were scarce there), but because this alone could give them
strength to move on and endure their present privations. So both those who knew and those who did not know deceived themselves, and pushed on to Smolensk as to
a promised land.

Coming out onto the highroad the French fled with surprising energy and unheard-of rapidity toward the goal they had fixed on. Besides the common impulse which
bound the whole crowd of French into one mass and supplied them with a certain energy, there was another cause binding them together-their great numbers. As with
the physical law of gravity, their enormous mass drew the individual human atoms to itself. In their hundreds of thousands they moved like a whole nation.

Each of them desired nothing more than to give himself up as a prisoner to escape from all this horror and misery; but on the one hand the force of this common
attraction to Smolensk, their goal, drew each of them in the same direction; on the other hand an army corps could not surrender to a company, and though the French
availed themselves of every convenient opportunity to detach themselves and to surrender on the slightest decent pretext, such pretexts did not always occur. Their very
numbers and their crowded and swift movement deprived them of that possibility and rendered it not only difficult but impossible for the Russians to stop this
movement, to which the French were directing all their energies. Beyond a certain limit no mechanical disruption of the body could hasten the process of
decomposition.

A lump of snow cannot be melted instantaneously. There is a certain limit of time in less than which no amount of heat can melt the snow. On the contrary the greater
the heat the more solidified the remaining snow becomes.

Of the Russian commanders Kutuzov alone understood this. When the flight of the French army along the Smolensk road became well defined, what Konovnitsyn had
foreseen on the night of the eleventh of October began to occur. The superior officers all wanted to distinguish themselves, to cut off, to seize, to capture, and to
overthrow the French, and all clamored for action.

Kutuzov alone used all his power (and such power is very limited in the case of any commander in chief) to prevent an attack.

He could not tell them what we say now: "Why fight, why block the road, losing our own men and inhumanly slaughtering unfortunate wretches? What is the use of that,
when a third of their army has melted away on the road from Moscow to Vyazma without any battle?" But drawing from his aged wisdom what they could understand,
he told them of the golden bridge, and they laughed at and slandered him, flinging themselves on, rending and exulting over the dying beast.

Ermolov, Miloradovich, Platov, and others in proximity to the French near Vyazma could not resist their desire to cut off and break up two French corps, and by way
of reporting their intention to Kutuzov they sent him a blank sheet of paper in an envelope.
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And try as Kutuzov might to restrain the troops, our men attacked, trying to bar the road. Infantry regiments, we are told, advanced to the attack with music and with
drums beating, and killed and lost thousands of men.
he told them of the golden bridge, and they laughed at and slandered him, flinging themselves on, rending and exulting over the dying beast.

Ermolov, Miloradovich, Platov, and others in proximity to the French near Vyazma could not resist their desire to cut off and break up two French corps, and by way
of reporting their intention to Kutuzov they sent him a blank sheet of paper in an envelope.

And try as Kutuzov might to restrain the troops, our men attacked, trying to bar the road. Infantry regiments, we are told, advanced to the attack with music and with
drums beating, and killed and lost thousands of men.

But they did not cut off or overthrow anybody and the French army, closing up more firmly at the danger, continued, while steadily melting away, to pursue its fatal path
to Smolensk.

Book Fourteen-1812
Chapter I

The Battle of Borodino, with the occupation of Moscow that followed it and the flight of the French without further conflicts, is one of the most instructive phenomena in
history.

All historians agree that the external activity of states and nations in their conflicts with one another is expressed in wars, and that as a direct result of greater or less
success in war the political strength of states and nations increases or decreases.

Strange as may be the historical account of how some king or emperor, having quarreled with another, collects an army, fights his enemy's army, gains a victory by
killing three, five, or ten thousand men, and subjugates a kingdom and an entire nation of several millions, all the facts of history (as far as we know it) confirm the truth
of the statement that the greater or lesser success of one army against another is the cause, or at least an essential indication, of an increase or decrease in the strength
of the nation-even though it is unintelligible why the defeat of an army-a hundredth part of a nation-should oblige that whole nation to submit. An army gains a victory,
and at once the rights of the conquering nation have increased to the detriment of the defeated. An army has suffered defeat, and at once a people loses its rights in
proportion to the severity of the reverse, and if its army suffers a complete defeat the nation is quite subjugated.

So according to history it has been found from the most ancient times, and so it is to our own day. All Napoleon's wars serve to confirm this rule. In proportion to the
defeat of the Austrian army Austria loses its rights, and the rights and the strength of France increase. The victories of the French at Jena and Auerstadt destroy the
independent existence of Prussia.

But then, in 1812, the French gain a victory near Moscow. Moscow is taken and after that, with no further battles, it is not Russia that ceases to exist, but the French
army of six hundred thousand, and then Napoleonic France itself. To strain the facts to fit the rules of history: to say that the field of battle at Borodino remained in the
hands of the Russians, or that after Moscow there were other battles that destroyed Napoleon's army, is impossible.

After the French victory at Borodino there was no general engagement nor any that were at all serious, yet the French army ceased to exist. What does this mean? If it
were an example taken from the history of China, we might say that it was not an historic phenomenon (which is the historians' usual expedient when anything does not
fit their standards); if the matter concerned some brief conflict in which only a small number of troops took part, we might treat it as an exception; but this event
occurred before our fathers' eyes, and for them it was a question of the life or death of their fatherland, and it happened in the greatest of all known wars.

The period of the campaign of 1812 from the battle of Borodino to the expulsion of the French proved that the winning of a battle does not produce a conquest and is
not even an invariable indication of conquest; it proved that the force which decides the fate of peoples lies not in the conquerors, nor even in armies and battles, but in
something else.

The French historians, describing the condition of the French army before it left Moscow, affirm that all was in order in the Grand Army, except the cavalry, the
artillery, and the transport-there was no forage for the horses or the cattle. That was a misfortune no one could remedy, for the peasants of the district burned their hay
rather than let the French have it.

The victory gained did not bring the usual results because the peasants Karp and Vlas (who after the French had evacuated Moscow drove in their carts to pillage the
town, and in general personally failed to manifest any heroic feelings), and the whole innumerable multitude of such peasants, did not bring their hay to Moscow for the
high price offered them, but burned it instead.

Let us imagine two men who have come out to fight a duel with rapiers according to all the rules of the art of fencing. The fencing has gone on for some time; suddenly
one of the combatants, feeling himself wounded and understanding that the matter is no joke but concerns his life, throws down his rapier, and seizing the first cudgel
that comes to hand begins to brandish it. Then let us imagine that the combatant who so sensibly employed the best and simplest means to attain his end was at the
same time influenced by traditions of chivalry and, desiring to conceal the facts of the case, insisted that he had gained his victory with the rapier according to all the
rules of art. One can imagine what confusion and obscurity would result from such an account of the duel.

The fencer who demanded a contest according to the rules of fencing was the French army; his opponent who threw away the rapier and snatched up the cudgel was
the Russian people; those who try to explain the matter according to the rules of fencing are the historians who have described the event.

After the burning of Smolensk a war began which did not follow any previous traditions of war. The burning of towns and villages, the retreats after battles, the blow
dealt at Borodino and the renewed retreat, the burning of Moscow, the capture of marauders, the seizure of transports, and the guerrilla war were all departures from
the rules.

Napoleon felt this, and from the time he took up the correct fencing attitude in Moscow and instead of his opponent's rapier saw a cudgel raised above his head, he did
not cease to complain to Kutuzov and to the Emperor Alexander that the war was being carried on contrary to all the rules-as if there were any rules for killing people.
In spite of the complaints of the French as to the nonobservance of the rules, in spite of the fact that to some highly placed Russians it seemed rather disgraceful to fight
with a cudgel and they wanted to assume a pose en quarte or en tierce according to all the rules, and to make an adroit thrust en prime, and so on-the cudgel of the
people's war was lifted with all its menacing and majestic strength, and without consulting anyone's tastes or rules and regardless of anything else, it rose and fell with
stupid simplicity, but consistently, and belabored the French till the whole invasion had perished.

And it is well for a people who do not-as the French did in 1813-salute according to all the rules of art, and, presenting the hilt of their rapier gracefully and politely,
hand it to their magnanimous conqueror, but at the moment of trial, without asking what rules others have adopted in similar cases, simply and easily pick up the first
cudgel that comes to hand and strike with it till the feeling of resentment and revenge in their soul yields to a feeling of contempt and compassion.
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Chapter II

One of the most obvious and advantageous departures from the so-called laws of war is the action of scattered groups against men pressed together in a mass. Such
And it is well for a people who do not-as the French did in 1813-salute according to all the rules of art, and, presenting the hilt of their rapier gracefully and politely,
hand it to their magnanimous conqueror, but at the moment of trial, without asking what rules others have adopted in similar cases, simply and easily pick up the first
cudgel that comes to hand and strike with it till the feeling of resentment and revenge in their soul yields to a feeling of contempt and compassion.

Chapter II

One of the most obvious and advantageous departures from the so-called laws of war is the action of scattered groups against men pressed together in a mass. Such
action always occurs in wars that take on a national character. In such actions, instead of two crowds opposing each other, the men disperse, attack singly, run away
when attacked by stronger forces, but again attack when opportunity offers. This was done by the guerrillas in Spain, by the mountain tribes in the Caucasus, and by
the Russians in 1812.

People have called this kind of war "guerrilla warfare" and assume that by so calling it they have explained its meaning. But such a war does not fit in under any rule and
is directly opposed to a well-known rule of tactics which is accepted as infallible. That rule says that an attacker should concentrate his forces in order to be stronger
than his opponent at the moment of conflict.

Guerrilla war (always successful, as history shows) directly infringes that rule.

This contradiction arises from the fact that military science assumes the strength of an army to be identical with its numbers. Military science says that the more troops
the greater the strength. Les gros bataillons ont toujours raison.

For military science to say this is like defining momentum in mechanics by reference to the mass only: stating that momenta are equal or unequal to each other simply
because the masses involved are equal or unequal.

Momentum (quantity of motion) is the product of mass and velocity.

In military affairs the strength of an army is the product of its mass and some unknown x.

Military science, seeing in history innumerable instances of the fact that the size of any army does not coincide with its strength and that small detachments defeat larger
ones, obscurely admits the existence of this unknown factor and tries to discover it-now in a geometric formation, now in the equipment employed, now, and most
usually, in the genius of the commanders. But the assignment of these various meanings to the factor does not yield results which accord with the historic facts.

Yet it is only necessary to abandon the false view (adopted to gratify the "heroes") of the efficacy of the directions issued in wartime by commanders, in order to find
this unknown quantity.

That unknown quantity is the spirit of the army, that is to say, the greater or lesser readiness to fight and face danger felt by all the men composing an army, quite
independently of whether they are, or are not, fighting under the command of a genius, in two-or three-line formation, with cudgels or with rifles that repeat thirty times a
minute. Men who want to fight will always put themselves in the most advantageous conditions for fighting.

The spirit of an army is the factor which multiplied by the mass gives the resulting force. To define and express the significance of this unknown factor-the spirit of an
army-is a problem for science.

This problem is only solvable if we cease arbitrarily to substitute for the unknown x itself the conditions under which that force becomes apparent-such as the
commands of the general, the equipment employed, and so on-mistaking these for the real significance of the factor, and if we recognize this unknown quantity in its
entirety as being the greater or lesser desire to fight and to face danger. Only then, expressing known historic facts by equations and comparing the relative significance
of this factor, can we hope to define the unknown.

Ten men, battalions, or divisions, fighting fifteen men, battalions, or divisions, conquer-that is, kill or take captive-all the others, while themselves losing four, so that on
the one side four and on the other fifteen were lost. Consequently the four were equal to the fifteen, and therefore 4x =15y. Consequently x/y =15/4. This equation
does not give us the value of the unknown factor but gives us a ratio between two unknowns. And by bringing variously selected historic units (battles, campaigns,
periods of war) into such equations, a series of numbers could be obtained in which certain laws should exist and might be discovered.

The tactical rule that an army should act in masses when attacking, and in smaller groups in retreat, unconsciously confirms the truth that the strength of an army
depends on its spirit. To lead men forward under fire more discipline (obtainable only by movement in masses) is needed than is needed to resist attacks. But this rule
which leaves out of account the spirit of the army continually proves incorrect and is in particularly striking contrast to the facts when some strong rise or fall in the spirit
of the troops occurs, as in all national wars.

The French, retreating in 1812-though according to tactics they should have separated into detachments to defend themselves-congregated into a mass because the
spirit of the army had so fallen that only the mass held the army together. The Russians, on the contrary, ought according to tactics to have attacked in mass, but in fact
they split up into small units, because their spirit had so risen that separate individuals, without orders, dealt blows at the French without needing any compulsion to
induce them to expose themselves to hardships and dangers.

Chapter III

The so-called partisan war began with the entry of the French into Smolensk.

Before partisan warfare had been officially recognized by the government, thousands of enemy stragglers, marauders, and foragers had been destroyed by the
Cossacks and the peasants, who killed them off as instinctively as dogs worry a stray mad dog to death. Denis Davydov, with his Russian instinct, was the first to
recognize the value of this terrible cudgel which regardless of the rules of military science destroyed the French, and to him belongs the credit for taking the first step
toward regularizing this method of warfare.

On August 24 Davydov's first partisan detachment was formed and then others were recognized. The further the campaign progressed the more numerous these
detachments became.

The irregulars destroyed the great army piecemeal. They gathered the fallen leaves that dropped of themselves from that withered tree-the French army-and sometimes
shook that tree itself. By October, when the French were fleeing toward Smolensk, there were hundreds of such companies, of various sizes and characters. There
were some that adopted all the army methods and had infantry, artillery, staffs, and the comforts of life. Others consisted solely of Cossack cavalry. There were also
small scratch groups of foot and horse, and groups of peasants and landowners that remained unknown. A sacristan commanded one party which captured several
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                                                 there was Vasilisa, the wife of a village elder, who slew hundreds of the French.                  Page 461 / 536

The partisan warfare flamed up most fiercely in the latter days of October. Its first period had passed: when the partisans themselves, amazed at their own boldness,
The irregulars destroyed the great army piecemeal. They gathered the fallen leaves that dropped of themselves from that withered tree-the French army-and sometimes
shook that tree itself. By October, when the French were fleeing toward Smolensk, there were hundreds of such companies, of various sizes and characters. There
were some that adopted all the army methods and had infantry, artillery, staffs, and the comforts of life. Others consisted solely of Cossack cavalry. There were also
small scratch groups of foot and horse, and groups of peasants and landowners that remained unknown. A sacristan commanded one party which captured several
hundred prisoners in the course of a month; and there was Vasilisa, the wife of a village elder, who slew hundreds of the French.

The partisan warfare flamed up most fiercely in the latter days of October. Its first period had passed: when the partisans themselves, amazed at their own boldness,
feared every minute to be surrounded and captured by the French, and hid in the forests without unsaddling, hardly daring to dismount and always expecting to be
pursued. By the end of October this kind of warfare had taken definite shape: it had become clear to all what could be ventured against the French and what could not.
Now only the commanders of detachments with staffs, and moving according to rules at a distance from the French, still regarded many things as impossible. The small
bands that had started their activities long before and had already observed the French closely considered things possible which the commanders of the big
detachments did not dare to contemplate. The Cossacks and peasants who crept in among the French now considered everything possible.

On October 22, Denisov (who was one of the irregulars) was with his group at the height of the guerrilla enthusiasm. Since early morning he and his party had been on
the move. All day long he had been watching from the forest that skirted the highroad a large French convoy of cavalry baggage and Russian prisoners separated from
the rest of the army, which-as was learned from spies and prisoners-was moving under a strong escort to Smolensk. Besides Denisov and Dolokhov (who also led a
small party and moved in Denisov's vicinity), the commanders of some large divisions with staffs also knew of this convoy and, as Denisov expressed it, were
sharpening their teeth for it. Two of the commanders of large parties-one a Pole and the other a German-sent invitations to Denisov almost simultaneously, requesting
him to join up with their divisions to attack the convoy.

"No, bwother, I have gwown mustaches myself," said Denisov on reading these documents, and he wrote to the German that, despite his heartfelt desire to serve under
so valiant and renowned a general, he had to forgo that pleasure because he was already under the command of the Polish general. To the Polish general he replied to
the same effect, informing him that he was already under the command of the German.

Having arranged matters thus, Denisov and Dolokhov intended, without reporting matters to the higher command, to attack and seize that convoy with their own small
forces. On October 22 it was moving from the village of Mikulino to that of Shamshevo. To the left of the road between Mikulino and Shamshevo there were large
forests, extending in some places up to the road itself though in others a mile or more back from it. Through these forests Denisov and his party rode all day, sometimes
keeping well back in them and sometimes coming to the very edge, but never losing sight of the moving French. That morning, Cossacks of Denisov's party had seized
and carried off into the forest two wagons loaded with cavalry saddles, which had stuck in the mud not far from Mikulino where the forest ran close to the road. Since
then, and until evening, the party had the movements of the French without attacking. It was necessary to let the French reach Shamshevo quietly without alarming them
and then, after joining Dolokhov who was to come that evening to a consultation at a watchman's hut in the forest less than a mile from Shamshevo, to surprise the
French at dawn, falling like an avalanche on their heads from two sides, and rout and capture them all at one blow.

In their rear, more than a mile from Mikulino where the forest came right up to the road, six Cossacks were posted to report if any fresh columns of French should
show themselves.

Beyond Shamshevo, Dolokhov was to observe the road in the same way, to find out at what distance there were other French troops. They reckoned that the convoy
had fifteen hundred men. Denisov had two hundred, and Dolokhov might have as many more, but the disparity of numbers did not deter Denisov. All that he now
wanted to know was what troops these were and to learn that he had to capture a "tongue"-that is, a man from the enemy column. That morning's attack on the wagons
had been made so hastily that the Frenchmen with the wagons had all been killed; only a little drummer boy had been taken alive, and as he was a straggler he could tell
them nothing definite about the troops in that column.

Denisov considered it dangerous to make a second attack for fear of putting the whole column on the alert, so he sent Tikhon Shcherbaty, a peasant of his party, to
Shamshevo to try and seize at least one of the French quartermasters who had been sent on in advance.

Chapter IV

It was a warm rainy autumn day. The sky and the horizon were both the color of muddy water. At times a sort of mist descended, and then suddenly heavy slanting rain
came down.

Denisov in a felt cloak and a sheepskin cap from which the rain ran down was riding a thin thoroughbred horse with sunken sides. Like his horse, which turned its head
and laid its ears back, he shrank from the driving rain and gazed anxiously before him. His thin face with its short, thick black beard looked angry.

Beside Denisov rode an esaul, Denisov's fellow worker, also in felt cloak and sheepskin cap, and riding a large sleek Don horse.

Esaul Lovayski the Third was a tall man as straight as an arrow, pale-faced, fair-haired, with narrow light eyes and with calm self-satisfaction in his face and bearing.
Though it was impossible to say in what the peculiarity of the horse and rider lay, yet at first glance at the esaul and Denisov one saw that the latter was wet and
uncomfortable and was a man mounted on a horse, while looking at the esaul one saw that he was as comfortable and as much at ease as always and that he was not a
man who had mounted a horse, but a man who was one with his horse, a being consequently possessed of twofold strength.

A little ahead of them walked a peasant guide, wet to the skin and wearing a gray peasant coat and a white knitted cap.

A little behind, on a poor, small, lean Kirghiz mount with an enormous tail and mane and a bleeding mouth, rode a young officer in a blue French overcoat.

Beside him rode an hussar, with a boy in a tattered French uniform and blue cap behind him on the crupper of his horse. The boy held on to the hussar with cold, red
hands, and raising his eyebrows gazed about him with surprise. This was the French drummer boy captured that morning.

Behind them along the narrow, sodden, cutup forest road came hussars in threes and fours, and then Cossacks: some in felt cloaks, some in French greatcoats, and
some with horsecloths over their heads. The horses, being drenched by the rain, all looked black whether chestnut or bay. Their necks, with their wet, close-clinging
manes, looked strangely thin. Steam rose from them. Clothes, saddles, reins, were all wet, slippery, and sodden, like the ground and the fallen leaves that strewed the
road. The men sat huddled up trying not to stir, so as to warm the water that had trickled to their bodies and not admit the fresh cold water that was leaking in under
their seats, their knees, and at the back of their necks. In the midst of the outspread line of Cossacks two wagons, drawn by French horses and by saddled Cossack
horses that had been hitched on in front, rumbled over the tree stumps and branches and splashed through the water that lay in the ruts.

Denisov's horse swerved aside to avoid a pool in the track and bumped his rider's knee against a tree.

"Oh, the devil!" exclaimed Denisov angrily, and showing his teeth he struck his horse three times with his whip, splashing himself and his comrades with mud.
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Denisov was out of sorts both because of the rain and also from hunger (none of them had eaten anything since morning), and yet more because he still had no news
from Dolokhov and the man sent to capture a "tongue" had not returned.
Denisov's horse swerved aside to avoid a pool in the track and bumped his rider's knee against a tree.

"Oh, the devil!" exclaimed Denisov angrily, and showing his teeth he struck his horse three times with his whip, splashing himself and his comrades with mud.

Denisov was out of sorts both because of the rain and also from hunger (none of them had eaten anything since morning), and yet more because he still had no news
from Dolokhov and the man sent to capture a "tongue" had not returned.

"There'll hardly be another such chance to fall on a transport as today. It's too risky to attack them by oneself, and if we put it off till another day one of the big guerrilla
detachments will snatch the prey from under our noses," thought Denisov, continually peering forward, hoping to see a messenger from Dolokhov.

On coming to a path in the forest along which he could see far to the right, Denisov stopped.

"There's someone coming," said he.

The esaul looked in the direction Denisov indicated.

"There are two, an officer and a Cossack. But it is not presupposable that it is the lieutenant colonel himself," said the esaul, who was fond of using words the Cossacks
did not know.

The approaching riders having descended a decline were no longer visible, but they reappeared a few minutes later. In front, at a weary gallop and using his leather
whip, rode an officer, disheveled and drenched, whose trousers had worked up to above his knees. Behind him, standing in the stirrups, trotted a Cossack. The officer,
a very young lad with a broad rosy face and keen merry eyes, galloped up to Denisov and handed him a sodden envelope.

"From the general," said the officer. "Please excuse its not being quite dry."

Denisov, frowning, took the envelope and opened it.

"There, they kept telling us: 'It's dangerous, it's dangerous,'" said the officer, addressing the esaul while Denisov was reading the dispatch. "But Komarov and I"-he
pointed to the Cossack-"were prepared. We have each of us two pistols.... But what's this?" he asked, noticing the French drummer boy. "A prisoner? You've already
been in action? May I speak to him?"

"Wostov! Petya!" exclaimed Denisov, having run through the dispatch. "Why didn't you say who you were?" and turning with a smile he held out his hand to the lad.

The officer was Petya Rostov.

All the way Petya had been preparing himself to behave with Denisov as befitted a grownup man and an officer-without hinting at their previous acquaintance. But as
soon as Denisov smiled at him Petya brightened up, blushed with pleasure, forgot the official manner he had been rehearsing, and began telling him how he had already
been in a battle near Vyazma and how a certain hussar had distinguished himself there.

"Well, I am glad to see you," Denisov interrupted him, and his face again assumed its anxious expression.

"Michael Feoklitych," said he to the esaul, "this is again fwom that German, you know. He"-he indicated Petya-"is serving under him."

And Denisov told the esaul that the dispatch just delivered was a repetition of the German general's demand that he should join forces with him for an attack on the
transport.

"If we don't take it tomowwow, he'll snatch it fwom under our noses," he added.

While Denisov was talking to the esaul, Petya-abashed by Denisov's cold tone and supposing that it was due to the condition of his trousers-furtively tried to pull them
down under his greatcoat so that no one should notice it, while maintaining as martial an air as possible.

"Will there be any orders, your honor?" he asked Denisov, holding his hand at the salute and resuming the game of adjutant and general for which he had prepared
himself, "or shall I remain with your honor?"

"Orders?" Denisov repeated thoughtfully. "But can you stay till tomowwow?"

"Oh, please... May I stay with you?" cried Petya.

"But, just what did the genewal tell you? To weturn at once?" asked Denisov.

Petya blushed.

"He gave me no instructions. I think I could?" he returned, inquiringly.

"Well, all wight," said Denisov.

And turning to his men he directed a party to go on to the halting place arranged near the watchman's hut in the forest, and told the officer on the Kirghiz horse (who
performed the duties of an adjutant) to go and find out where Dolokhov was and whether he would come that evening. Denisov himself intended going with the esaul
and Petya to the edge of the forest where it reached out to Shamshevo, to have a look at the part of the French bivouac they were to attack next day.

"Well, old fellow," said he to the peasant guide, "lead us to Shamshevo."

Denisov, Petya, and the esaul, accompanied by some Cossacks and the hussar who had the prisoner, rode to the left across a ravine to the edge of the forest.

Chapter V

The rain had(c)
 Copyright    stopped, and only
                2005-2009,       the mist
                             Infobase     was falling
                                       Media   Corp. and drops from the trees. Denisov, the esaul, and Petya rode silently, following the peasant in the  knitted cap who,
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stepping lightly with outturned toes and moving noiselessly in his bast shoes over the roots and wet leaves, silently led them to the edge of the forest.

He ascended an incline, stopped, looked about him, and advanced to where the screen of trees was less dense. On reaching a large oak tree that had not yet shed its
Chapter V

The rain had stopped, and only the mist was falling and drops from the trees. Denisov, the esaul, and Petya rode silently, following the peasant in the knitted cap who,
stepping lightly with outturned toes and moving noiselessly in his bast shoes over the roots and wet leaves, silently led them to the edge of the forest.

He ascended an incline, stopped, looked about him, and advanced to where the screen of trees was less dense. On reaching a large oak tree that had not yet shed its
leaves, he stopped and beckoned mysteriously to them with his hand.

Denisov and Petya rode up to him. From the spot where the peasant was standing they could see the French. Immediately beyond the forest, on a downward slope, lay
a field of spring rye. To the right, beyond a steep ravine, was a small village and a landowner's house with a broken roof. In the village, in the house, in the garden, by
the well, by the pond, over all the rising ground, and all along the road uphill from the bridge leading to the village, not more than five hundred yards away, crowds of
men could be seen through the shimmering mist. Their un-Russian shouting at their horses which were straining uphill with the carts, and their calls to one another, could
be clearly heard.

"Bwing the prisoner here," said Denisov in a low voice, not taking his eyes off the French.

A Cossack dismounted, lifted the boy down, and took him to Denisov. Pointing to the French troops, Denisov asked him what these and those of them were. The boy,
thrusting his cold hands into his pockets and lifting his eyebrows, looked at Denisov in affright, but in spite of an evident desire to say all he knew gave confused
answers, merely assenting to everything Denisov asked him. Denisov turned away from him frowning and addressed the esaul, conveying his own conjectures to him.

Petya, rapidly turning his head, looked now at the drummer boy, now at Denisov, now at the esaul, and now at the French in the village and along the road, trying not
to miss anything of importance.

"Whether Dolokhov comes or not, we must seize it, eh?" said Denisov with a merry sparkle in his eyes.

"It is a very suitable spot," said the esaul.

"We'll send the infantwy down by the swamps," Denisov continued. "They'll cweep up to the garden; you'll wide up fwom there with the Cossacks"-he pointed to a
spot in the forest beyond the village-"and I with my hussars fwom here. And at the signal shot..."

"The hollow is impassable-there's a swamp there," said the esaul. "The horses would sink. We must ride round more to the left...."

While they were talking in undertones the crack of a shot sounded from the low ground by the pond, a puff of white smoke appeared, then another, and the sound of
hundreds of seemingly merry French voices shouting together came up from the slope. For a moment Denisov and the esaul drew back. They were so near that they
thought they were the cause of the firing and shouting. But the firing and shouting did not relate to them. Down below, a man wearing something red was running
through the marsh. The French were evidently firing and shouting at him.

"Why, that's our Tikhon," said the esaul.

"So it is! It is!"

"The wascal!" said Denisov.

"He'll get away!" said the esaul, screwing up his eyes.

The man whom they called Tikhon, having run to the stream, plunged in so that the water splashed in the air, and, having disappeared for an instant, scrambled out on
all fours, all black with the wet, and ran on. The French who had been pursuing him stopped.

"Smart, that!" said the esaul.

"What a beast!" said Denisov with his former look of vexation. "What has he been doing all this time?"

"Who is he?" asked Petya.

"He's our plastun. I sent him to capture a 'tongue.'"

"Oh, yes," said Petya, nodding at the first words Denisov uttered as if he understood it all, though he really did not understand anything of it.

Tikhon Shcherbaty was one of the most indispensable men in their band. He was a peasant from Pokrovsk, near the river Gzhat. When Denisov had come to
Pokrovsk at the beginning of his operations and had as usual summoned the village elder and asked him what he knew about the French, the elder, as though shielding
himself, had replied, as all village elders did, that he had neither seen nor heard anything of them. But when Denisov explained that his purpose was to kill the French,
and asked if no French had strayed that way, the elder replied that some "more-orderers" had really been at their village, but that Tikhon Shcherbaty was the only man
who dealt with such matters. Denisov had Tikhon called and, having praised him for his activity, said a few words in the elder's presence about loyalty to the Tsar and
the country and the hatred of the French that all sons of the fatherland should cherish.

"We don't do the French any harm," said Tikhon, evidently frightened by Denisov's words. "We only fooled about with the lads for fun, you know! We killed a score or
so of 'more-orderers,' but we did no harm else..."

Next day when Denisov had left Pokrovsk, having quite forgotten about this peasant, it was reported to him that Tikhon had attached himself to their party and asked
to be allowed to remain with it. Denisov gave orders to let him do so.

Tikhon, who at first did rough work, laying campfires, fetching water, flaying dead horses, and so on, soon showed a great liking and aptitude for partisan warfare. At
night he would go out for booty and always brought back French clothing and weapons, and when told to would bring in French captives also. Denisov then relieved
him from drudgery and began taking him with him when he went out on expeditions and had him enrolled among the Cossacks.

Tikhon did not like riding, and always went on foot, never lagging behind the cavalry. He was armed with a musketoon (which he carried rather as a joke), a pike and
an ax, which(c)
 Copyright    latter he used asInfobase
                2005-2009,       a wolf uses its teeth,
                                         Media    Corp.with equal case picking fleas out of its fur or crunching thick bones. Tikhon with equal accuracyPage
                                                                                                                                                         would split
                                                                                                                                                                   464logs  with
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blows at arm's length, or holding the head of the ax would cut thin little pegs or carve spoons. In Denisov's party he held a peculiar and exceptional position. When
anything particularly difficult or nasty had to be done-to push a cart out of the mud with one's shoulders, pull a horse out of a swamp by its tail, skin it, slink in among
the French, or walk more than thirty miles in a day-everybody pointed laughingly at Tikhon.
him from drudgery and began taking him with him when he went out on expeditions and had him enrolled among the Cossacks.

Tikhon did not like riding, and always went on foot, never lagging behind the cavalry. He was armed with a musketoon (which he carried rather as a joke), a pike and
an ax, which latter he used as a wolf uses its teeth, with equal case picking fleas out of its fur or crunching thick bones. Tikhon with equal accuracy would split logs with
blows at arm's length, or holding the head of the ax would cut thin little pegs or carve spoons. In Denisov's party he held a peculiar and exceptional position. When
anything particularly difficult or nasty had to be done-to push a cart out of the mud with one's shoulders, pull a horse out of a swamp by its tail, skin it, slink in among
the French, or walk more than thirty miles in a day-everybody pointed laughingly at Tikhon.

"It won't hurt that devil-he's as strong as a horse!" they said of him.

Once a Frenchman Tikhon was trying to capture fired a pistol at him and shot him in the fleshy part of the back. That wound (which Tikhon treated only with internal
and external applications of vodka) was the subject of the liveliest jokes by the whole detachment-jokes in which Tikhon readily joined.

"Hallo, mate! Never again? Gave you a twist?" the Cossacks would banter him. And Tikhon, purposely writhing and making faces, pretended to be angry and swore at
the French with the funniest curses. The only effect of this incident on Tikhon was that after being wounded he seldom brought in prisoners.

He was the bravest and most useful man in the party. No one found more opportunities for attacking, no one captured or killed more Frenchmen, and consequently he
was made the buffoon of all the Cossacks and hussars and willingly accepted that role. Now he had been sent by Denisov overnight to Shamshevo to capture a
"tongue." But whether because he had not been content to take only one Frenchman or because he had slept through the night, he had crept by day into some bushes
right among the French and, as Denisov had witnessed from above, had been detected by them.

Chapter VI

After talking for some time with the esaul about next day's attack, which now, seeing how near they were to the French, he seemed to have definitely decided on,
Denisov turned his horse and rode back.

"Now, my lad, we'll go and get dwy," he said to Petya.

As they approached the watchhouse Denisov stopped, peering into the forest. Among the trees a man with long legs and long, swinging arms, wearing a short jacket,
bast shoes, and a Kazan hat, was approaching with long, light steps. He had a musketoon over his shoulder and an ax stuck in his girdle. When he espied Denisov he
hastily threw something into the bushes, removed his sodden hat by its floppy brim, and approached his commander. It was Tikhon. His wrinkled and pockmarked face
and narrow little eyes beamed with self-satisfied merriment. He lifted his head high and gazed at Denisov as if repressing a laugh.

"Well, where did you disappear to?" inquired Denisov.

"Where did I disappear to? I went to get Frenchmen," answered Tikhon boldly and hurriedly, in a husky but melodious bass voice.

"Why did you push yourself in there by daylight? You ass! Well, why haven't you taken one?"

"Oh, I took one all right," said Tikhon.

"Where is he?"

"You see, I took him first thing at dawn," Tikhon continued, spreading out his flat feet with outturned toes in their bast shoes. "I took him into the forest. Then I see he's
no good and think I'll go and fetch a likelier one."

"You see?... What a wogue-it's just as I thought," said Denisov to the esaul. "Why didn't you bwing that one?"

"What was the good of bringing him?" Tikhon interrupted hastily and angrily-"that one wouldn't have done for you. As if I don't know what sort you want!"

"What a bwute you are!... Well?"

"I went for another one," Tikhon continued, "and I crept like this through the wood and lay down." (He suddenly lay down on his stomach with a supple movement to
show how he had done it.) "One turned up and I grabbed him, like this." (He jumped up quickly and lightly.) "'Come along to the colonel,' I said. He starts yelling, and
suddenly there were four of them. They rushed at me with their little swords. So I went for them with my ax, this way: 'What are you up to?' says I. 'Christ be with
you!'" shouted Tikhon, waving his arms with an angry scowl and throwing out his chest.

"Yes, we saw from the hill how you took to your heels through the puddles!" said the esaul, screwing up his glittering eyes.

Petya badly wanted to laugh, but noticed that they all refrained from laughing. He turned his eyes rapidly from Tikhon's face to the esaul's and Denisov's, unable to
make out what it all meant.

"Don't play the fool!" said Denisov, coughing angrily. "Why didn't you bwing the first one?"

Tikhon scratched his back with one hand and his head with the other, then suddenly his whole face expanded into a beaming, foolish grin, disclosing a gap where he
had lost a tooth (that was why he was called Shcherbaty-the gap-toothed). Denisov smiled, and Petya burst into a peal of merry laughter in which Tikhon himself
joined.

"Oh, but he was a regular good-for-nothing," said Tikhon. "The clothes on him-poor stuff! How could I bring him? And so rude, your honor! Why, he says: 'I'm a
general's son myself, I won't go!' he says."

"You are a bwute!" said Denisov. "I wanted to question..."

"But I questioned him," said Tikhon. "He said he didn't know much. 'There are a lot of us,' he says, 'but all poor stuff-only soldiers in name,' he says. 'Shout loud at
them,' he says, 'and you'll take them all,'" Tikhon concluded, looking cheerfully and resolutely into Denisov's eyes.

"I'll give you a hundwed sharp lashes-that'll teach you to play the fool!" said Denisov severely.
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"But why are you angry?" remonstrated Tikhon, "just as if I'd never seen your Frenchmen! Only wait till it gets dark and I'll fetch you any of them you want-three if you
like."
"But I questioned him," said Tikhon. "He said he didn't know much. 'There are a lot of us,' he says, 'but all poor stuff-only soldiers in name,' he says. 'Shout loud at
them,' he says, 'and you'll take them all,'" Tikhon concluded, looking cheerfully and resolutely into Denisov's eyes.

"I'll give you a hundwed sharp lashes-that'll teach you to play the fool!" said Denisov severely.

"But why are you angry?" remonstrated Tikhon, "just as if I'd never seen your Frenchmen! Only wait till it gets dark and I'll fetch you any of them you want-three if you
like."

"Well, let's go," said Denisov, and rode all the way to the watchhouse in silence and frowning angrily.

Tikhon followed behind and Petya heard the Cossacks laughing with him and at him, about some pair of boots he had thrown into the bushes.

When the fit of laughter that had seized him at Tikhon's words and smile had passed and Petya realized for a moment that this Tikhon had killed a man, he felt uneasy.
He looked round at the captive drummer boy and felt a pang in his heart. But this uneasiness lasted only a moment. He felt it necessary to hold his head higher, to brace
himself, and to question the esaul with an air of importance about tomorrow's undertaking, that he might not be unworthy of the company in which he found himself.

The officer who had been sent to inquire met Denisov on the way with the news that Dolokhov was soon coming and that all was well with him.

Denisov at once cheered up and, calling Petya to him, said: "Well, tell me about yourself."

Chapter VII

Petya, having left his people after their departure from Moscow, joined his regiment and was soon taken as orderly by a general commanding a large guerrilla
detachment. From the time he received his commission, and especially since he had joined the active army and taken part in the battle of Vyazma, Petya had been in a
constant state of blissful excitement at being grown-up and in a perpetual ecstatic hurry not to miss any chance to do something really heroic. He was highly delighted
with what he saw and experienced in the army, but at the same time it always seemed to him that the really heroic exploits were being performed just where he did not
happen to be. And he was always in a hurry to get where he was not.

When on the twenty-first of October his general expressed a wish to send somebody to Denisov's detachment, Petya begged so piteously to be sent that the general
could not refuse. But when dispatching him he recalled Petya's mad action at the battle of Vyazma, where instead of riding by the road to the place to which he had
been sent, he had galloped to the advanced line under the fire of the French and had there twice fired his pistol. So now the general explicitly forbade his taking part in
any action whatever of Denisov's. That was why Petya had blushed and grown confused when Denisov asked him whether he could stay. Before they had ridden to the
outskirts of the forest Petya had considered he must carry out his instructions strictly and return at once. But when he saw the French and saw Tikhon and learned that
there would certainly be an attack that night, he decided, with the rapidity with which young people change their views, that the general, whom he had greatly respected
till then, was a rubbishy German, that Denisov was a hero, the esaul a hero, and Tikhon a hero too, and that it would be shameful for him to leave them at a moment of
difficulty.

It was already growing dusk when Denisov, Petya, and the esaul rode up to the watchhouse. In the twilight saddled horses could be seen, and Cossacks and hussars
who had rigged up rough shelters in the glade and were kindling glowing fires in a hollow of the forest where the French could not see the smoke. In the passage of the
small watchhouse a Cossack with sleeves rolled up was chopping some mutton. In the room three officers of Denisov's band were converting a door into a tabletop.
Petya took off his wet clothes, gave them to be dried, and at once began helping the officers to fix up the dinner table.

In ten minutes the table was ready and a napkin spread on it. On the table were vodka, a flask of rum, white bread, roast mutton, and salt.

Sitting at table with the officers and tearing the fat savory mutton with his hands, down which the grease trickled, Petya was in an ecstatic childish state of love for all
men, and consequently of confidence that others loved him in the same way.

"So then what do you think, Vasili Dmitrich?" said he to Denisov. "It's all right my staying a day with you?" And not waiting for a reply he answered his own question:
"You see I was told to find out-well, I am finding out.... Only do let me into the very... into the chief... I don't want a reward... But I want..."

Petya clenched his teeth and looked around, throwing back his head and flourishing his arms.

"Into the vewy chief..." Denisov repeated with a smile.

"Only, please let me command something, so that I may really command..." Petya went on. "What would it be to you?... Oh, you want a knife?" he said, turning to an
officer who wished to cut himself a piece of mutton.

And he handed him his clasp knife. The officer admired it.

"Please keep it. I have several like it," said Petya, blushing. "Heavens! I was quite forgetting!" he suddenly cried. "I have some raisins, fine ones; you know, seedless
ones. We have a new sutler and he has such capital things. I bought ten pounds. I am used to something sweet. Would you like some?..." and Petya ran out into the
passage to his Cossack and brought back some bags which contained about five pounds of raisins. "Have some, gentlemen, have some!"

"You want a coffeepot, don't you?" he asked the esaul. "I bought a capital one from our sutler! He has splendid things. And he's very honest, that's the chief thing. I'll be
sure to send it to you. Or perhaps your flints are giving out, or are worn out-that happens sometimes, you know. I have brought some with me, here they are"-and he
showed a bag-"a hundred flints. I bought them very cheap. Please take as many as you want, or all if you like...."

Then suddenly, dismayed lest he had said too much, Petya stopped and blushed.

He tried to remember whether he had not done anything else that was foolish. And running over the events of the day he remembered the French drummer boy. "It's
capital for us here, but what of him? Where have they put him? Have they fed him? Haven't they hurt his feelings?" he thought. But having caught himself saying too
much about the flints, he was now afraid to speak out.

"I might ask," he thought, "but they'll say: 'He's a boy himself and so he pities the boy.' I'll show them tomorrow whether I'm a boy. Will it seem odd if I ask?" Petya
thought. "Well, never mind!" and immediately, blushing and looking anxiously at the officers to see if they appeared ironical, he said:

"May I call in that boy who was taken prisoner and give him something to eat?... Perhaps..."
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"Yes, he's a poor little fellow," said Denisov, who evidently saw nothing shameful in this reminder. "Call him in. His name is Vincent Bosse. Have him fetched."

"I'll call him," said Petya.
thought. "Well, never mind!" and immediately, blushing and looking anxiously at the officers to see if they appeared ironical, he said:

"May I call in that boy who was taken prisoner and give him something to eat?... Perhaps..."

"Yes, he's a poor little fellow," said Denisov, who evidently saw nothing shameful in this reminder. "Call him in. His name is Vincent Bosse. Have him fetched."

"I'll call him," said Petya.

"Yes, yes, call him. A poor little fellow," Denisov repeated.

Petya was standing at the door when Denisov said this. He slipped in between the officers, came close to Denisov, and said:

"Let me kiss you, dear old fellow! Oh, how fine, how splendid!"

And having kissed Denisov he ran out of the hut.

"Bosse! Vincent!" Petya cried, stopping outside the door.

"Who do you want, sir?" asked a voice in the darkness.

Petya replied that he wanted the French lad who had been captured that day.

"Ah, Vesenny?" said a Cossack.

Vincent, the boy's name, had already been changed by the Cossacks into Vesenny (vernal) and into Vesenya by the peasants and soldiers. In both these adaptations
the reference to spring (vesna) matched the impression made by the young lad.

"He is warming himself there by the bonfire. Ho, Vesenya! Vesenya!-Vesenny!" laughing voices were heard calling to one another in the darkness.

"He's a smart lad," said an hussar standing near Petya. "We gave him something to eat a while ago. He was awfully hungry!"

The sound of bare feet splashing through the mud was heard in the darkness, and the drummer boy came to the door.

"Ah, c'est vous!" said Petya. "Voulez-vous manger? N'ayez pas peur, on ne vous fera pas de mal," he added shyly and affectionately, touching the boy's hand. "Entrez,
entrez."[2]

"Merci, monsieur," said the drummer boy in a trembling almost childish voice, and he began scraping his dirty feet on the threshold.

There were many things Petya wanted to say to the drummer boy, but did not dare to. He stood irresolutely beside him in the passage. Then in the darkness he took
the boy's hand and pressed it.

"Come in, come in!" he repeated in a gentle whisper. "Oh, what can I do for him?" he thought, and opening the door he let the boy pass in first.

When the boy had entered the hut, Petya sat down at a distance from him, considering it beneath his dignity to pay attention to him. But he fingered the money in his
pocket and wondered whether it would seem ridiculous to give some to the drummer boy.

Chapter VIII

The arrival of Dolokhov diverted Petya's attention from the drummer boy, to whom Denisov had had some mutton and vodka given, and whom he had had dressed in
a Russian coat so that he might be kept with their band and not sent away with the other prisoners. Petya had heard in the army many stories of Dolokhov's
extraordinary bravery and of his cruelty to the French, so from the moment he entered the hut Petya did not take his eyes from him, but braced himself up more and
more and held his head high, that he might not be unworthy even of such company.

Dolokhov's appearance amazed Petya by its simplicity.

Denisov wore a Cossack coat, had a beard, had an icon of Nicholas the Wonder-Worker on his breast, and his way of speaking and everything he did indicated his
unusual position. But Dolokhov, who in Moscow had worn a Persian costume, had now the appearance of a most correct officer of the Guards. He was clean-shaven
and wore a Guardsman's padded coat with an Order of St. George at his buttonhole and a plain forage cap set straight on his head. He took off his wet felt cloak in a
corner of the room, and without greeting anyone went up to Denisov and began questioning him about the matter in hand. Denisov told him of the designs the large
detachments had on the transport, of the message Petya had brought, and his own replies to both generals. Then he told him all he knew of the French detachment.

"That's so. But we must know what troops they are and their numbers," said Dolokhov. "It will be necessary to go there. We can't start the affair without knowing for
certain how many there are. I like to work accurately. Here now-wouldn't one of these gentlemen like to ride over to the French camp with me? I have brought a spare
uniform."

"I, I... I'll go with you!" cried Petya.

"There's no need for you to go at all," said Denisov, addressing Dolokhov, "and as for him, I won't let him go on any account."

"I like that!" exclaimed Petya. "Why shouldn't I go?"

"Because it's useless."

"Well, you must excuse me, because... because... I shall go, and that's all. You'll take me, won't you?" he said, turning to Dolokhov.

"Why not?" Dolokhov answered absently, scrutinizing the face of the French drummer boy. "Have you had that youngster with you long?" he asked Denisov.
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"He was taken today but he knows nothing. I'm keeping him with me."

"Yes, and where do you put the others?" inquired Dolokhov.
"Well, you must excuse me, because... because... I shall go, and that's all. You'll take me, won't you?" he said, turning to Dolokhov.

"Why not?" Dolokhov answered absently, scrutinizing the face of the French drummer boy. "Have you had that youngster with you long?" he asked Denisov.

"He was taken today but he knows nothing. I'm keeping him with me."

"Yes, and where do you put the others?" inquired Dolokhov.

"Where? I send them away and take a weceipt for them," shouted Denisov, suddenly flushing. "And I say boldly that I have not a single man's life on my conscience.
Would it be difficult for you to send thirty or thwee hundwed men to town under escort, instead of staining-I speak bluntly-staining the honor of a soldier?"

"That kind of amiable talk would be suitable from this young count of sixteen," said Dolokhov with cold irony, "but it's time for you to drop it."

"Why, I've not said anything! I only say that I'll certainly go with you," said Petya shyly.

"But for you and me, old fellow, it's time to drop these amenities," continued Dolokhov, as if he found particular pleasure in speaking of this subject which irritated
Denisov. "Now, why have you kept this lad?" he went on, swaying his head. "Because you are sorry for him! Don't we know those 'receipts' of yours? You send a
hundred men away, and thirty get there. The rest either starve or get killed. So isn't it all the same not to send them?"

The esaul, screwing up his light-colored eyes, nodded approvingly.

"That's not the point. I'm not going to discuss the matter. I do not wish to take it on my conscience. You say they'll die. All wight. Only not by my fault!"

Dolokhov began laughing.

"Who has told them not to capture me these twenty times over? But if they did catch me they'd string me up to an aspen tree, and with all your chivalry just the same."
He paused. "However, we must get to work. Tell the Cossack to fetch my kit. I have two French uniforms in it. Well, are you coming with me?" he asked Petya.

"I? Yes, yes, certainly!" cried Petya, blushing almost to tears and glancing at Denisov.

While Dolokhov had been disputing with Denisov what should be done with prisoners, Petya had once more felt awkward and restless; but again he had no time to
grasp fully what they were talking about. "If grown-up, distinguished men think so, it must be necessary and right," thought he. "But above all Denisov must not dare to
imagine that I'll obey him and that he can order me about. I will certainly go to the French camp with Dolokhov. If he can, so can I!"

And to all Denisov's persuasions, Petya replied that he too was accustomed to do everything accurately and not just anyhow, and that he never considered personal
danger.

"For you'll admit that if we don't know for sure how many of them there are... hundreds of lives may depend on it, while there are only two of us. Besides, I want to go
very much and certainly will go, so don't hinder me," said he. "It will only make things worse..."

Chapter IX

Having put on French greatcoats and shakos, Petya and Dolokhov rode to the clearing from which Denisov had reconnoitered the French camp, and emerging from the
forest in pitch darkness they descended into the hollow. On reaching the bottom, Dolokhov told the Cossacks accompanying him to await him there and rode on at a
quick trot along the road to the bridge. Petya, his heart in his mouth with excitement, rode by his side.

"If we're caught, I won't be taken alive! I have a pistol," whispered he.

"Don't talk Russian," said Dolokhov in a hurried whisper, and at that very moment they heard through the darkness the challenge: "Qui vive?" and the click of a musket.

The blood rushed to Petya's face and he grasped his pistol.

"Lanciers du 6-me," replied Dolokhov, neither hastening nor slackening his horse's pace.

The black figure of a sentinel stood on the bridge.

"Mot d'ordre."

Dolokhov reined in his horse and advanced at a walk.

"Dites donc, le colonel Gerard est ici?" he asked.

"Mot d'ordre," repeated the sentinel, barring the way and not replying.

"Quand un officier fait sa ronde, les sentinelles ne demandent pas le mot d'ordre..." cried Dolokhov suddenly flaring up and riding straight at the sentinel. "Je vous
demande si le colonel est ici."

And without waiting for an answer from the sentinel, who had stepped aside, Dolokhov rode up the incline at a walk.

Noticing the black outline of a man crossing the road, Dolokhov stopped him and inquired where the commander and officers were. The man, a soldier with a sack
over his shoulder, stopped, came close up to Dolokhov's horse, touched it with his hand, and explained simply and in a friendly way that the commander and the
officers were higher up the hill to the right in the courtyard of the farm, as he called the landowner's house.

Having ridden up the road, on both sides of which French talk could be heard around the campfires, Dolokhov turned into the courtyard of the landowner's house.
Having ridden in, he dismounted and approached a big blazing campfire, around which sat several men talking noisily. Something was boiling in a small cauldron at the
edge of the fire and a soldier in a peaked cap and blue overcoat, lit up by the fire, was kneeling beside it stirring its contents with a ramrod.

 Copyright
"Oh,        (c) 2005-2009,
     he's a hard             Infobase
                 nut to crack," said oneMedia
                                         of the Corp.
                                                officers who was sitting in the shadow at the other side of the fire.                                 Page 468 / 536

"He'll make them get a move on, those fellows!" said another, laughing.
Having ridden up the road, on both sides of which French talk could be heard around the campfires, Dolokhov turned into the courtyard of the landowner's house.
Having ridden in, he dismounted and approached a big blazing campfire, around which sat several men talking noisily. Something was boiling in a small cauldron at the
edge of the fire and a soldier in a peaked cap and blue overcoat, lit up by the fire, was kneeling beside it stirring its contents with a ramrod.

"Oh, he's a hard nut to crack," said one of the officers who was sitting in the shadow at the other side of the fire.

"He'll make them get a move on, those fellows!" said another, laughing.

Both fell silent, peering out through the darkness at the sound of Dolokhov's and Petya's steps as they advanced to the fire leading their horses.

"Bonjour, messieurs!" said Dolokhov loudly and clearly.

There was a stir among the officers in the shadow beyond the fire, and one tall, long-necked officer, walking round the fire, came up to Dolokhov.

"Is that you, Clement?" he asked. "Where the devil...? But, noticing his mistake, he broke off short and, with a frown, greeted Dolokhov as a stranger, asking what he
could do for him.

Dolokhov said that he and his companion were trying to overtake their regiment, and addressing the company in general asked whether they knew anything of the 6th
Regiment. None of them knew anything, and Petya thought the officers were beginning to look at him and Dolokhov with hostility and suspicion. For some seconds all
were silent.

"If you were counting on the evening soup, you have come too late," said a voice from behind the fire with a repressed laugh.

Dolokhov replied that they were not hungry and must push on farther that night.

He handed the horses over to the soldier who was stirring the pot and squatted down on his heels by the fire beside the officer with the long neck. That officer did not
take his eyes from Dolokhov and again asked to what regiment he belonged. Dolokhov, as if he had not heard the question, did not reply, but lighting a short French
pipe which he took from his pocket began asking the officer in how far the road before them was safe from Cossacks.

"Those brigands are everywhere," replied an officer from behind the fire.

Dolokhov remarked that the Cossacks were a danger only to stragglers such as his companion and himself, "but probably they would not dare to attack large
detachments?" he added inquiringly. No one replied.

"Well, now he'll come away," Petya thought every moment as he stood by the campfire listening to the talk.

But Dolokhov restarted the conversation which had dropped and began putting direct questions as to how many men there were in the battalion, how many battalions,
and how many prisoners. Asking about the Russian prisoners with that detachment, Dolokhov said:

"A horrid business dragging these corpses about with one! It would be better to shoot such rabble," and burst into loud laughter, so strange that Petya thought the
French would immediately detect their disguise, and involuntarily took a step back from the campfire.

No one replied a word to Dolokhov's laughter, and a French officer whom they could not see (he lay wrapped in a greatcoat) rose and whispered something to a
companion. Dolokhov got up and called to the soldier who was holding their horses.

"Will they bring our horses or not?" thought Petya, instinctively drawing nearer to Dolokhov.

The horses were brought.

"Good evening, gentlemen," said Dolokhov.

Petya wished to say "Good night" but could not utter a word. The officers were whispering together. Dolokhov was a long time mounting his horse which would not
stand still, then he rode out of the yard at a footpace. Petya rode beside him, longing to look round to see whether or no the French were running after them, but not
daring to.

Coming out onto the road Dolokhov did not ride back across the open country, but through the village. At one spot he stopped and listened. "Do you hear?" he asked.
Petya recognized the sound of Russian voices and saw the dark figures of Russian prisoners round their campfires. When they had descended to the bridge Petya and
Dolokhov rode past the sentinel, who without saying a word paced morosely up and down it, then they descended into the hollow where the Cossacks awaited them.

"Well now, good-by. Tell Denisov, 'at the first shot at daybreak,'" said Dolokhov and was about to ride away, but Petya seized hold of him.

"Really!" he cried, "you are such a hero! Oh, how fine, how splendid! How I love you!"

"All right, all right!" said Dolokhov. But Petya did not let go of him and Dolokhov saw through the gloom that Petya was bending toward him and wanted to kiss him.
Dolokhov kissed him, laughed, turned his horse, and vanished into the darkness.

Chapter X

Having returned to the watchman's hut, Petya found Denisov in the passage. He was awaiting Petya's return in a state of agitation, anxiety, and self-reproach for having
let him go.

"Thank God!" he exclaimed. "Yes, thank God!" he repeated, listening to Petya's rapturous account. "But, devil take you, I haven't slept because of you! Well, thank
God. Now lie down. We can still get a nap before morning."

"But... no," said Petya, "I don't want to sleep yet. Besides I know myself, if I fall asleep it's finished. And then I am used to not sleeping before a battle."

He sat awhile in the hut joyfully recalling the details of his expedition and vividly picturing to himself what would happen next day.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 469 / 536
Then, noticing that Denisov was asleep, he rose and went out of doors.
"But... no," said Petya, "I don't want to sleep yet. Besides I know myself, if I fall asleep it's finished. And then I am used to not sleeping before a battle."

He sat awhile in the hut joyfully recalling the details of his expedition and vividly picturing to himself what would happen next day.

Then, noticing that Denisov was asleep, he rose and went out of doors.

It was still quite dark outside. The rain was over, but drops were still falling from the trees. Near the watchman's hut the black shapes of the Cossacks' shanties and of
horses tethered together could be seen. Behind the hut the dark shapes of the two wagons with their horses beside them were discernible, and in the hollow the dying
campfire gleamed red. Not all the Cossacks and hussars were asleep; here and there, amid the sounds of falling drops and the munching of the horses near by, could be
heard low voices which seemed to be whispering.

Petya came out, peered into the darkness, and went up to the wagons. Someone was snoring under them, and around them stood saddled horses munching their oats.
In the dark Petya recognized his own horse, which he called "Karabakh" though it was of Ukranian breed, and went up to it.

"Well, Karabakh! We'll do some service tomorrow," said he, sniffing its nostrils and kissing it.

"Why aren't you asleep, sir?" said a Cossack who was sitting under a wagon.

"No, ah... Likhachev-isn't that your name? Do you know I have only just come back! We've been into the French camp."

And Petya gave the Cossack a detailed account not only of his ride but also of his object, and why he considered it better to risk his life than to act "just anyhow."

"Well, you should get some sleep now," said the Cossack.

"No, I am used to this," said Petya. "I say, aren't the flints in your pistols worn out? I brought some with me. Don't you want any? You can have some."

The Cossack bent forward from under the wagon to get a closer look at Petya.

"Because I am accustomed to doing everything accurately," said Petya. "Some fellows do things just anyhow, without preparation, and then they're sorry for it
afterwards. I don't like that."

"Just so," said the Cossack.

"Oh yes, another thing! Please, my dear fellow, will you sharpen my saber for me? It's got bl..." (Petya feared to tell a lie, and the saber never had been sharpened.)
"Can you do it?"

"Of course I can."

Likhachev got up, rummaged in his pack, and soon Petya heard the warlike sound of steel on whetstone. He climbed onto the wagon and sat on its edge. The Cossack
was sharpening the saber under the wagon.

"I say! Are the lads asleep?" asked Petya.

"Some are, and some aren't-like us."

"Well, and that boy?"

"Vesenny? Oh, he's thrown himself down there in the passage. Fast asleep after his fright. He was that glad!"

After that Petya remained silent for a long time, listening to the sounds. He heard footsteps in the darkness and a black figure appeared.

"What are you sharpening?" asked a man coming up to the wagon.

"Why, this gentleman's saber."

"That's right," said the man, whom Petya took to be an hussar. "Was the cup left here?"

"There, by the wheel!"

The hussar took the cup.

"It must be daylight soon," said he, yawning, and went away.

Petya ought to have known that he was in a forest with Denisov's guerrilla band, less than a mile from the road, sitting on a wagon captured from the French beside
which horses were tethered, that under it Likhachev was sitting sharpening a saber for him, that the big dark blotch to the right was the watchman's hut, and the red
blotch below to the left was the dying embers of a campfire, that the man who had come for the cup was an hussar who wanted a drink; but he neither knew nor waited
to know anything of all this. He was in a fairy kingdom where nothing resembled reality. The big dark blotch might really be the watchman's hut or it might be a cavern
leading to the very depths of the earth. Perhaps the red spot was a fire, or it might be the eye of an enormous monster. Perhaps he was really sitting on a wagon, but it
might very well be that he was not sitting on a wagon but on a terribly high tower from which, if he fell, he would have to fall for a whole day or a whole month, or go
on falling and never reach the bottom. Perhaps it was just the Cossack, Likhachev, who was sitting under the wagon, but it might be the kindest, bravest, most
wonderful, most splendid man in the world, whom no one knew of. It might really have been that the hussar came for water and went back into the hollow, but perhaps
he had simply vanished-disappeared altogether and dissolved into nothingness.

Nothing Petya could have seen now would have surprised him. He was in a fairy kingdom where everything was possible.

He looked up at the sky. And the sky was a fairy realm like the earth. It was clearing, and over the tops of the trees clouds were swiftly sailing as if unveiling the stars.
Sometimes it looked as if the clouds were passing, and a clear black sky appeared. Sometimes it seemed as if the black spaces were clouds. Sometimes the sky
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seemed to be rising high, high overhead, and then it seemed to sink so low that one could touch it with one's hand.

Petya's eyes began to close and he swayed a little.
Nothing Petya could have seen now would have surprised him. He was in a fairy kingdom where everything was possible.

He looked up at the sky. And the sky was a fairy realm like the earth. It was clearing, and over the tops of the trees clouds were swiftly sailing as if unveiling the stars.
Sometimes it looked as if the clouds were passing, and a clear black sky appeared. Sometimes it seemed as if the black spaces were clouds. Sometimes the sky
seemed to be rising high, high overhead, and then it seemed to sink so low that one could touch it with one's hand.

Petya's eyes began to close and he swayed a little.

The trees were dripping. Quiet talking was heard. The horses neighed and jostled one another. Someone snored.

"Ozheg-zheg, Ozheg-zheg..." hissed the saber against the whetstone, and suddenly Petya heard an harmonious orchestra playing some unknown, sweetly solemn hymn.
Petya was as musical as Natasha and more so than Nicholas, but had never learned music or thought about it, and so the melody that unexpectedly came to his mind
seemed to him particularly fresh and attractive. The music became more and more audible. The melody grew and passed from one instrument to another. And what
was played was a fugue-though Petya had not the least conception of what a fugue is. Each instrument-now resembling a violin and now a horn, but better and clearer
than violin or horn-played its own part, and before it had finished the melody merged with another instrument that began almost the same air, and then with a third and a
fourth; and they all blended into one and again became separate and again blended, now into solemn church music, now into something dazzlingly brilliant and
triumphant.

"Oh-why, that was in a dream!" Petya said to himself, as he lurched forward. "It's in my ears. But perhaps it's music of my own. Well, go on, my music! Now!..."

He closed his eyes, and, from all sides as if from a distance, sounds fluttered, grew into harmonies, separated, blended, and again all mingled into the same sweet and
solemn hymn. "Oh, this is delightful! As much as I like and as I like!" said Petya to himself. He tried to conduct that enormous orchestra.

"Now softly, softly die away!" and the sounds obeyed him. "Now fuller, more joyful. Still more and more joyful!" And from an unknown depth rose increasingly
triumphant sounds. "Now voices join in!" ordered Petya. And at first from afar he heard men's voices and then women's. The voices grew in harmonious triumphant
strength, and Petya listened to their surpassing beauty in awe and joy.

With a solemn triumphal march there mingled a song, the drip from the trees, and the hissing of the saber, "Ozheg-zheg-zheg..." and again the horses jostled one another
and neighed, not disturbing the choir but joining in it.

Petya did not know how long this lasted: he enjoyed himself all the time, wondered at his enjoyment and regretted that there was no one to share it. He was awakened
by Likhachev's kindly voice.

"It's ready, your honor; you can split a Frenchman in half with it!"

Petya woke up.

"It's getting light, it's really getting light!" he exclaimed.

The horses that had previously been invisible could now be seen to their very tails, and a watery light showed itself through the bare branches. Petya shook himself,
jumped up, took a ruble from his pocket and gave it to Likhachev; then he flourished the saber, tested it, and sheathed it. The Cossacks were untying their horses and
tightening their saddle girths.

"And here's the commander," said Likhachev.

Denisov came out of the watchman's hut and, having called Petya, gave orders to get ready.

Chapter XI

The men rapidly picked out their horses in the semidarkness, tightened their saddle girths, and formed companies. Denisov stood by the watchman's hut giving final
orders. The infantry of the detachment passed along the road and quickly disappeared amid the trees in the mist of early dawn, hundreds of feet splashing through the
mud. The esaul gave some orders to his men. Petya held his horse by the bridle, impatiently awaiting the order to mount. His face, having been bathed in cold water,
was all aglow, and his eyes were particularly brilliant. Cold shivers ran down his spine and his whole body pulsed rhythmically.

"Well, is ev'wything weady?" asked Denisov. "Bwing the horses."

The horses were brought. Denisov was angry with the Cossack because the saddle girths were too slack, reproved him, and mounted. Petya put his foot in the stirrup.
His horse by habit made as if to nip his leg, but Petya leaped quickly into the saddle unconscious of his own weight and, turning to look at the hussars starting in the
darkness behind him, rode up to Denisov.

"Vasili Dmitrich, entrust me with some commission! Please... for God's sake...!" said he.

Denisov seemed to have forgotten Petya's very existence. He turned to glance at him.

"I ask one thing of you," he said sternly, "to obey me and not shove yourself forward anywhere."

He did not say another word to Petya but rode in silence all the way. When they had come to the edge of the forest it was noticeably growing light over the field.
Denisov talked in whispers with the esaul and the Cossacks rode past Petya and Denisov. When they had all ridden by, Denisov touched his horse and rode down the
hill. Slipping onto their haunches and sliding, the horses descended with their riders into the ravine. Petya rode beside Denisov, the pulsation of his body constantly
increasing. It was getting lighter and lighter, but the mist still hid distant objects. Having reached the valley, Denisov looked back and nodded to a Cossack beside him.

"The signal!" said he.

The Cossack raised his arm and a shot rang out. In an instant the tramp of horses galloping forward was heard, shouts came from various sides, and then more shots.

At the first sound of trampling hoofs and shouting, Petya lashed his horse and loosening his rein galloped forward, not heeding Denisov who shouted at him. It seemed
to Petya that at the moment the shot was fired it suddenly became as bright as noon. He galloped to the bridge. Cossacks were galloping along the road in front of him.
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On  the bridge(c)he
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across the road. One of them fell in the mud under his horse's feet.
The Cossack raised his arm and a shot rang out. In an instant the tramp of horses galloping forward was heard, shouts came from various sides, and then more shots.

At the first sound of trampling hoofs and shouting, Petya lashed his horse and loosening his rein galloped forward, not heeding Denisov who shouted at him. It seemed
to Petya that at the moment the shot was fired it suddenly became as bright as noon. He galloped to the bridge. Cossacks were galloping along the road in front of him.
On the bridge he collided with a Cossack who had fallen behind, but he galloped on. In front of him soldiers, probably Frenchmen, were running from right to left
across the road. One of them fell in the mud under his horse's feet.

Cossacks were crowding about a hut, busy with something. From the midst of that crowd terrible screams arose. Petya galloped up, and the first thing he saw was the
pale face and trembling jaw of a Frenchman, clutching the handle of a lance that had been aimed at him.

"Hurrah!... Lads!... ours!" shouted Petya, and giving rein to his excited horse he galloped forward along the village street.

He could hear shooting ahead of him. Cossacks, hussars, and ragged Russian prisoners, who had come running from both sides of the road, were shouting something
loudly and incoherently. A gallant-looking Frenchman, in a blue overcoat, capless, and with a frowning red face, had been defending himself against the hussars. When
Petya galloped up the Frenchman had already fallen. "Too late again!" flashed through Petya's mind and he galloped on to the place from which the rapid firing could be
heard. The shots came from the yard of the landowner's house he had visited the night before with Dolokhov. The French were making a stand there behind a wattle
fence in a garden thickly overgrown with bushes and were firing at the Cossacks who crowded at the gateway. Through the smoke, as he approached the gate, Petya
saw Dolokhov, whose face was of a pale-greenish tint, shouting to his men. "Go round! Wait for the infantry!" he exclaimed as Petya rode up to him.

"Wait?... Hurrah-ah-ah!" shouted Petya, and without pausing a moment galloped to the place whence came the sounds of firing and where the smoke was thickest.

A volley was heard, and some bullets whistled past, while others plashed against something. The Cossacks and Dolokhov galloped after Petya into the gateway of the
courtyard. In the dense wavering smoke some of the French threw down their arms and ran out of the bushes to meet the Cossacks, while others ran down the hill
toward the pond. Petya was galloping along the courtyard, but instead of holding the reins he waved both his arms about rapidly and strangely, slipping farther and
farther to one side in his saddle. His horse, having galloped up to a campfire that was smoldering in the morning light, stopped suddenly, and Petya fell heavily on to the
wet ground. The Cossacks saw that his arms and legs jerked rapidly though his head was quite motionless. A bullet had pierced his skull.

After speaking to the senior French officer, who came out of the house with a white handkerchief tied to his sword and announced that they surrendered, Dolokhov
dismounted and went up to Petya, who lay motionless with outstretched arms.

"Done for!" he said with a frown, and went to the gate to meet Denisov who was riding toward him.

"Killed?" cried Denisov, recognizing from a distance the unmistakably lifeless attitude-very familiar to him-in which Petya's body was lying.

"Done for!" repeated Dolokhov as if the utterance of these words afforded him pleasure, and he went quickly up to the prisoners, who were surrounded by Cossacks
who had hurried up. "We won't take them!" he called out to Denisov.

Denisov did not reply; he rode up to Petya, dismounted, and with trembling hands turned toward himself the bloodstained, mud-bespattered face which had already
gone white.

"I am used to something sweet. Raisins, fine ones... take them all!" he recalled Petya's words. And the Cossacks looked round in surprise at the sound, like the yelp of
a dog, with which Denisov turned away, walked to the wattle fence, and seized hold of it.

Among the Russian prisoners rescued by Denisov and Dolokhov was Pierre Bezukhov.

Chapter XII

During the whole of their march from Moscow no fresh orders had been issued by the French authorities concerning the party of prisoners among whom was Pierre.
On the twenty-second of October that party was no longer with the same troops and baggage trains with which it had left Moscow. Half the wagons laden with
hardtack that had traveled the first stages with them had been captured by Cossacks, the other half had gone on ahead. Not one of those dismounted cavalrymen who
had marched in front of the prisoners was left; they had all disappeared. The artillery the prisoners had seen in front of them during the first days was now replaced by
Marshal Junot's enormous baggage train, convoyed by Westphalians. Behind the prisoners came a cavalry baggage train.

From Vyazma onwards the French army, which had till then moved in three columns, went on as a single group. The symptoms of disorder that Pierre had noticed at
their first halting place after leaving Moscow had now reached the utmost limit.

The road along which they moved was bordered on both sides by dead horses; ragged men who had fallen behind from various regiments continually changed about,
now joining the moving column, now again lagging behind it.

Several times during the march false alarms had been given and the soldiers of the escort had raised their muskets, fired, and run headlong, crushing one another, but
had afterwards reassembled and abused each other for their causeless panic.

These three groups traveling together-the cavalry stores, the convoy of prisoners, and Junot's baggage train-still constituted a separate and united whole, though each of
the groups was rapidly melting away.

Of the artillery baggage train which had consisted of a hundred and twenty wagons, not more than sixty now remained; the rest had been captured or left behind. Some
of Junot's wagons also had been captured or abandoned. Three wagons had been raided and robbed by stragglers from Davout's corps. From the talk of the Germans
Pierre learned that a larger guard had been allotted to that baggage train than to the prisoners, and that one of their comrades, a German soldier, had been shot by the
marshal's own order because a silver spoon belonging to the marshal had been found in his possession.

The group of prisoners had melted away most of all. Of the three hundred and thirty men who had set out from Moscow fewer than a hundred now remained. The
prisoners were more burdensome to the escort than even the cavalry saddles or Junot's baggage. They understood that the saddles and Junot's spoon might be of some
use, but that cold and hungry soldiers should have to stand and guard equally cold and hungry Russians who froze and lagged behind on the road (in which case the
order was to shoot them) was not merely incomprehensible but revolting. And the escort, as if afraid, in the grievous condition they themselves were in, of giving way to
the pity they felt for the prisoners and so rendering their own plight still worse, treated them with particular moroseness and severity.

At Dorogobuzh while the soldiers of the convoy, after locking the prisoners in a stable, had gone off to pillage their own stores, several of the soldier prisoners tunneled
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                                       recaptured                                                                                                     Page 472 / 536

The arrangement adopted when they started, that the officer prisoners should be kept separate from the rest, had long since been abandoned. All who could walk went
the pity they felt for the prisoners and so rendering their own plight still worse, treated them with particular moroseness and severity.

At Dorogobuzh while the soldiers of the convoy, after locking the prisoners in a stable, had gone off to pillage their own stores, several of the soldier prisoners tunneled
under the wall and ran away, but were recaptured by the French and shot.

The arrangement adopted when they started, that the officer prisoners should be kept separate from the rest, had long since been abandoned. All who could walk went
together, and after the third stage Pierre had rejoined Karataev and the gray-blue bandy-legged dog that had chosen Karataev for its master.

On the third day after leaving Moscow Karataev again fell ill with the fever he had suffered from in the hospital in Moscow, and as he grew gradually weaker Pierre
kept away from him. Pierre did not know why, but since Karataev had begun to grow weaker it had cost him an effort to go near him. When he did so and heard the
subdued moaning with which Karataev generally lay down at the halting places, and when he smelled the odor emanating from him which was now stronger than
before, Pierre moved farther away and did not think about him.

While imprisoned in the shed Pierre had learned not with his intellect but with his whole being, by life itself, that man is created for happiness, that happiness is within
him, in the satisfaction of simple human needs, and that all unhappiness arises not from privation but from superfluity. And now during these last three weeks of the
march he had learned still another new, consolatory truth-that nothing in this world is terrible. He had learned that as there is no condition in which man can be happy
and entirely free, so there is no condition in which he need be unhappy and lack freedom. He learned that suffering and freedom have their limits and that those limits
are very near together; that the person in a bed of roses with one crumpled petal suffered as keenly as he now, sleeping on the bare damp earth with one side growing
chilled while the other was warming; and that when he had put on tight dancing shoes he had suffered just as he did now when he walked with bare feet that were
covered with sores-his footgear having long since fallen to pieces. He discovered that when he had married his wife-of his own free will as it had seemed to him-he had
been no more free than now when they locked him up at night in a stable. Of all that he himself subsequently termed his sufferings, but which at the time he scarcely felt,
the worst was the state of his bare, raw, and scab-covered feet. (The horseflesh was appetizing and nourishing, the saltpeter flavor of the gunpowder they used instead
of salt was even pleasant; there was no great cold, it was always warm walking in the daytime, and at night there were the campfires; the lice that devoured him
warmed his body.) The one thing that was at first hard to bear was his feet.

After the second day's march Pierre, having examined his feet by the campfire, thought it would be impossible to walk on them; but when everybody got up he went
along, limping, and, when he had warmed up, walked without feeling the pain, though at night his feet were more terrible to look at than before. However, he did not
look at them now, but thought of other things.

Only now did Pierre realize the full strength of life in man and the saving power he has of transferring his attention from one thing to another, which is like the safety
valve of a boiler that allows superfluous steam to blow off when the pressure exceeds a certain limit.

He did not see and did not hear how they shot the prisoners who lagged behind, though more than a hundred perished in that way. He did not think of Karataev who
grew weaker every day and evidently would soon have to share that fate. Still less did Pierre think about himself. The harder his position became and the more terrible
the future, the more independent of that position in which he found himself were the joyful and comforting thoughts, memories, and imaginings that came to him.

Chapter XIII

At midday on the twenty-second of October Pierre was going uphill along the muddy, slippery road, looking at his feet and at the roughness of the way. Occasionally
he glanced at the familiar crowd around him and then again at his feet. The former and the latter were alike familiar and his own. The blue-gray bandy legged dog ran
merrily along the side of the road, sometimes in proof of its agility and self-satisfaction lifting one hind leg and hopping along on three, and then again going on all four
and rushing to bark at the crows that sat on the carrion. The dog was merrier and sleeker than it had been in Moscow. All around lay the flesh of different animals-from
men to horses-in various stages of decomposition; and as the wolves were kept off by the passing men the dog could eat all it wanted.

It had been raining since morning and had seemed as if at any moment it might cease and the sky clear, but after a short break it began raining harder than before. The
saturated road no longer absorbed the water, which ran along the ruts in streams.

Pierre walked along, looking from side to side, counting his steps in threes, and reckoning them off on his fingers. Mentally addressing the rain, he repeated: "Now then,
now then, go on! Pelt harder!"

It seemed to him that he was thinking of nothing, but far down and deep within him his soul was occupied with something important and comforting. This something was
a most subtle spiritual deduction from a conversation with Karataev the day before.

At their yesterday's halting place, feeling chilly by a dying campfire, Pierre had got up and gone to the next one, which was burning better. There Platon Karataev was
sitting covered up-head and all-with his greatcoat as if it were a vestment, telling the soldiers in his effective and pleasant though now feeble voice a story Pierre knew.
It was already past midnight, the hour when Karataev was usually free of his fever and particularly lively. When Pierre reached the fire and heard Platon's voice
enfeebled by illness, and saw his pathetic face brightly lit up by the blaze, he felt a painful prick at his heart. His feeling of pity for this man frightened him and he wished
to go away, but there was no other fire, and Pierre sat down, trying not to look at Platon.

"Well, how are you?" he asked.

"How am I? If we grumble at sickness, God won't grant us death," replied Platon, and at once resumed the story he had begun.

"And so, brother," he continued, with a smile on his pale emaciated face and a particularly happy light in his eyes, " you see, brother..."

Pierre had long been familiar with that story. Karataev had told it to him alone some half-dozen times and always with a specially joyful emotion. But well as he knew it,
Pierre now listened to that tale as to something new, and the quiet rapture Karataev evidently felt as he told it communicated itself also to Pierre. The story was of an
old merchant who lived a good and God-fearing life with his family, and who went once to the Nizhni fair with a companion-a rich merchant.

Having put up at an inn they both went to sleep, and next morning his companion was found robbed and with his throat cut. A bloodstained knife was found under the
old merchant's pillow. He was tried, knouted, and his nostrils having been torn off, "all in due form" as Karataev put it, he was sent to hard labor in Siberia.

"And so, brother" (it was at this point that Pierre came up), "ten years or more passed by. The old man was living as a convict, submitting as he should and doing no
wrong. Only he prayed to God for death. Well, one night the convicts were gathered just as we are, with the old man among them. And they began telling what each
was suffering for, and how they had sinned against God. One told how he had taken a life, another had taken two, a third had set a house on fire, while another had
simply been a vagrant and had done nothing. So they asked the old man: 'What are you being punished for, Daddy?'-'I, my dear brothers,' said he, 'am being punished
for my own(c)
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                              sins. But IMedia
                                          have not  killed anyone or taken anything that was not mine, but have only helped my poorer brothers. I was a merchant, my
                                                Corp.                                                                                                 Page 473 / 536
dear brothers, and had much property. 'And he went on to tell them all about it in due order. 'I don't grieve for myself,' he says, 'God, it seems, has chastened me. Only
I am sorry for my old wife and the children,' and the old man began to weep. Now it happened that in the group was the very man who had killed the other merchant.
'Where did it happen, Daddy?' he said. 'When, and in what month?' He asked all about it and his heart began to ache. So he comes up to the old man like this, and falls
wrong. Only he prayed to God for death. Well, one night the convicts were gathered just as we are, with the old man among them. And they began telling what each
was suffering for, and how they had sinned against God. One told how he had taken a life, another had taken two, a third had set a house on fire, while another had
simply been a vagrant and had done nothing. So they asked the old man: 'What are you being punished for, Daddy?'-'I, my dear brothers,' said he, 'am being punished
for my own and other men's sins. But I have not killed anyone or taken anything that was not mine, but have only helped my poorer brothers. I was a merchant, my
dear brothers, and had much property. 'And he went on to tell them all about it in due order. 'I don't grieve for myself,' he says, 'God, it seems, has chastened me. Only
I am sorry for my old wife and the children,' and the old man began to weep. Now it happened that in the group was the very man who had killed the other merchant.
'Where did it happen, Daddy?' he said. 'When, and in what month?' He asked all about it and his heart began to ache. So he comes up to the old man like this, and falls
down at his feet! 'You are perishing because of me, Daddy,' he says. 'It's quite true, lads, that this man,' he says, 'is being tortured innocently and for nothing! I,' he
says, 'did that deed, and I put the knife under your head while you were asleep. Forgive me, Daddy,' he says, 'for Christ's sake!'"

Karataev paused, smiling joyously as he gazed into the fire, and he drew the logs together.

"And the old man said, 'God will forgive you, we are all sinners in His sight. I suffer for my own sins,' and he wept bitter tears. Well, and what do you think, dear
friends?" Karataev continued, his face brightening more and more with a rapturous smile as if what he now had to tell contained the chief charm and the whole meaning
of his story: "What do you think, dear fellows? That murderer confessed to the authorities. 'I have taken six lives,' he says (he was a great sinner), 'but what I am most
sorry for is this old man. Don't let him suffer because of me.' So he confessed and it was all written down and the papers sent off in due form. The place was a long
way off, and while they were judging, what with one thing and another, filling in the papers all in due form-the authorities I mean-time passed. The affair reached the
Tsar. After a while the Tsar's decree came: to set the merchant free and give him a compensation that had been awarded. The paper arrived and they began to look for
the old man. 'Where is the old man who has been suffering innocently and in vain? A paper has come from the Tsar!' so they began looking for him," here Karataev's
lower jaw trembled, "but God had already forgiven him-he was dead! That's how it was, dear fellows!" Karataev concluded and sat for a long time silent, gazing before
him with a smile.

And Pierre's soul was dimly but joyfully filled not by the story itself but by its mysterious significance: by the rapturous joy that lit up Karataev's face as he told it, and
the mystic significance of that joy.

Chapter XIV

"A vos places!" suddenly cried a voice.

A pleasant feeling of excitement and an expectation of something joyful and solemn was aroused among the soldiers of the convoy and the prisoners. From all sides
came shouts of command, and from the left came smartly dressed cavalrymen on good horses, passing the prisoners at a trot. The expression on all faces showed the
tension people feel at the approach of those in authority. The prisoners thronged together and were pushed off the road. The convoy formed up.

"The Emperor! The Emperor! The Marshal! The Duke!" and hardly had the sleek cavalry passed, before a carriage drawn by six gray horses rattled by. Pierre caught a
glimpse of a man in a three-cornered hat with a tranquil look on his handsome, plump, white face. It was one of the marshals. His eye fell on Pierre's large and striking
figure, and in the expression with which he frowned and looked away Pierre thought he detected sympathy and a desire to conceal that sympathy.

The general in charge of the stores galloped after the carriage with a red and frightened face, whipping up his skinny horse. Several officers formed a group and some
soldiers crowded round them. Their faces all looked excited and worried.

"What did he say? What did he say?" Pierre heard them ask.

While the marshal was passing, the prisoners had huddled together in a crowd, and Pierre saw Karataev whom he had not yet seen that morning. He sat in his short
overcoat leaning against a birch tree. On his face, besides the look of joyful emotion it had worn yesterday while telling the tale of the merchant who suffered innocently,
there was now an expression of quiet solemnity.

Karataev looked at Pierre with his kindly round eyes now filled with tears, evidently wishing him to come near that he might say something to him. But Pierre was not
sufficiently sure of himself. He made as if he did not notice that look and moved hastily away.

When the prisoners again went forward Pierre looked round. Karataev was still sitting at the side of the road under the birch tree and two Frenchmen were talking over
his head. Pierre did not look round again but went limping up the hill.

From behind, where Karataev had been sitting, came the sound of a shot. Pierre heard it plainly, but at that moment he remembered that he had not yet finished
reckoning up how many stages still remained to Smolensk-a calculation he had begun before the marshal went by. And he again started reckoning. Two French soldiers
ran past Pierre, one of whom carried a lowered and smoking gun. They both looked pale, and in the expression on their faces-one of them glanced timidly at Pierre-
there was something resembling what he had seen on the face of the young soldier at the execution. Pierre looked at the soldier and remembered that, two days before,
that man had burned his shirt while drying it at the fire and how they had laughed at him.

Behind him, where Karataev had been sitting, the dog began to howl. "What a stupid beast! Why is it howling?" thought Pierre.

His comrades, the prisoner soldiers walking beside him, avoided looking back at the place where the shot had been fired and the dog was howling, just as Pierre did,
but there was a set look on all their faces.

Chapter XV

The stores, the prisoners, and the marshal's baggage train stopped at the village of Shamshevo. The men crowded together round the campfires. Pierre went up to the
fire, ate some roast horseflesh, lay down with his back to the fire, and immediately fell asleep. He again slept as he had done at Mozhaysk after the battle of Borodino.

Again real events mingled with dreams and again someone, he or another, gave expression to his thoughts, and even to the same thoughts that had been expressed in his
dream at Mozhaysk.

"Life is everything. Life is God. Everything changes and moves and that movement is God. And while there is life there is joy in consciousness of the divine. To love life
is to love God. Harder and more blessed than all else is to love this life in one's sufferings, in innocent sufferings."

"Karataev!" came to Pierre's mind.

And suddenly he saw vividly before him a long-forgotten, kindly old man who had given him geography lessons in Switzerland. "Wait a bit," said the old man, and
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                                                                                                                                                                  these drops
moved and changed places, sometimes several of them merging into one, sometimes one dividing into many. Each drop tried to spread out and occupy as much space
as possible, but others striving to do the same compressed it, sometimes destroyed it, and sometimes merged with it.
"Karataev!" came to Pierre's mind.

And suddenly he saw vividly before him a long-forgotten, kindly old man who had given him geography lessons in Switzerland. "Wait a bit," said the old man, and
showed Pierre a globe. This globe was alive-a vibrating ball without fixed dimensions. Its whole surface consisted of drops closely pressed together, and all these drops
moved and changed places, sometimes several of them merging into one, sometimes one dividing into many. Each drop tried to spread out and occupy as much space
as possible, but others striving to do the same compressed it, sometimes destroyed it, and sometimes merged with it.

"That is life," said the old teacher.

"How simple and clear it is," thought Pierre. "How is it I did not know it before?"

"God is in the midst, and each drop tries to expand so as to reflect Him to the greatest extent. And it grows, merges, disappears from the surface, sinks to the depths,
and again emerges. There now, Karataev has spread out and disappeared. Do you understand, my child?" said the teacher.

"Do you understand, damn you?" shouted a voice, and Pierre woke up.

He lifted himself and sat up. A Frenchman who had just pushed a Russian soldier away was squatting by the fire, engaged in roasting a piece of meat stuck on a
ramrod. His sleeves were rolled up and his sinewy, hairy, red hands with their short fingers deftly turned the ramrod. His brown morose face with frowning brows was
clearly visible by the glow of the charcoal.

"It's all the same to him," he muttered, turning quickly to a soldier who stood behind him. "Brigand! Get away!"

And twisting the ramrod he looked gloomily at Pierre, who turned away and gazed into the darkness. A prisoner, the Russian soldier the Frenchman had pushed away,
was sitting near the fire patting something with his hand. Looking more closely Pierre recognized the blue-gray dog, sitting beside the soldier, wagging its tail.

"Ah, he's come?" said Pierre. "And Plat-" he began, but did not finish.

Suddenly and simultaneously a crowd of memories awoke in his fancy-of the look Platon had given him as he sat under the tree, of the shot heard from that spot, of the
dog's howl, of the guilty faces of the two Frenchmen as they ran past him, of the lowered and smoking gun, and of Karataev's absence at this halt-and he was on the
point of realizing that Karataev had been killed, but just at that instant, he knew not why, the recollection came to his mind of a summer evening he had spent with a
beautiful Polish lady on the veranda of his house in Kiev. And without linking up the events of the day or drawing a conclusion from them, Pierre closed his eyes, seeing
a vision of the country in summertime mingled with memories of bathing and of the liquid, vibrating globe, and he sank into water so that it closed over his head.

Before sunrise he was awakened by shouts and loud and rapid firing. French soldiers were running past him.

"The Cossacks!" one of them shouted, and a moment later a crowd of Russians surrounded Pierre.

For a long time he could not understand what was happening to him. All around he heard his comrades sobbing with joy.

"Brothers! Dear fellows! Darlings!" old soldiers exclaimed, weeping, as they embraced Cossacks and hussars.

The hussars and Cossacks crowded round the prisoners; one offered them clothes, another boots, and a third bread. Pierre sobbed as he sat among them and could
not utter a word. He hugged the first soldier who approached him, and kissed him, weeping.

Dolokhov stood at the gate of the ruined house, letting a crowd of disarmed Frenchmen pass by. The French, excited by all that had happened, were talking loudly
among themselves, but as they passed Dolokhov who gently switched his boots with his whip and watched them with cold glassy eyes that boded no good, they
became silent. On the opposite side stood Dolokhov's Cossack, counting the prisoners and marking off each hundred with a chalk line on the gate.

"How many?" Dolokhov asked the Cossack.

"The second hundred," replied the Cossack.

"Filez, filez!" Dolokhov kept saying, having adopted this expression from the French, and when his eyes met those of the prisoners they flashed with a cruel light.

Denisov, bareheaded and with a gloomy face, walked behind some Cossacks who were carrying the body of Petya Rostov to a hole that had been dug in the garden.

Chapter XVI

After the twenty-eighth of October when the frosts began, the flight of the French assumed a still more tragic character, with men freezing, or roasting themselves to
death at the campfires, while carriages with people dressed in furs continued to drive past, carrying away the property that had been stolen by the Emperor, kings, and
dukes; but the process of the flight and disintegration of the French army went on essentially as before.

From Moscow to Vyazma the French army of seventy-three thousand men not reckoning the Guards (who did nothing during the whole war but pillage) was reduced
to thirty-six thousand, though not more than five thousand had fallen in battle. From this beginning the succeeding terms of the progression could be determined
mathematically. The French army melted away and perished at the same rate from Moscow to Vyazma, from Vyazma to Smolensk, from Smolensk to the Berezina,
and from the Berezina to Vilna-independently of the greater or lesser intensity of the cold, the pursuit, the barring of the way, or any other particular conditions. Beyond
Vyazma the French army instead of moving in three columns huddled together into one mass, and so went on to the end. Berthier wrote to his Emperor (we know how
far commanding officers allow themselves to diverge from the truth in describing the condition of an army) and this is what he said:

I deem it my duty to report to Your Majesty the condition of the various corps I have had occasion to observe during different stages of the last two or three days'
march. They are almost disbanded. Scarcely a quarter of the soldiers remain with the standards of their regiments, the others go off by themselves in different directions
hoping to find food and escape discipline. In general they regard Smolensk as the place where they hope to recover. During the last few days many of the men have
been seen to throw away their cartridges and their arms. In such a state of affairs, whatever your ultimate plans may be, the interest of Your Majesty's service demands
that the army should be rallied at Smolensk and should first of all be freed from ineffectives, such as dismounted cavalry, unnecessary baggage, and artillery material that
is no longer in proportion to the present forces. The soldiers, who are worn out with hunger and fatigue, need these supplies as well as a few days' rest. Many have
died last days on the road or at the bivouacs. This state of things is continually becoming worse and makes one fear that unless a prompt remedy is applied the troops
will no longer
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November 9: twenty miles from Smolensk.
been seen to throw away their cartridges and their arms. In such a state of affairs, whatever your ultimate plans may be, the interest of Your Majesty's service demands
that the army should be rallied at Smolensk and should first of all be freed from ineffectives, such as dismounted cavalry, unnecessary baggage, and artillery material that
is no longer in proportion to the present forces. The soldiers, who are worn out with hunger and fatigue, need these supplies as well as a few days' rest. Many have
died last days on the road or at the bivouacs. This state of things is continually becoming worse and makes one fear that unless a prompt remedy is applied the troops
will no longer be under control in case of an engagement.

November 9: twenty miles from Smolensk.

After staggering into Smolensk which seemed to them a promised land, the French, searching for food, killed one another, sacked their own stores, and when
everything had been plundered fled farther.

They all went without knowing whither or why they were going. Still less did that genius, Napoleon, know it, for no one issued any orders to him. But still he and those
about him retained their old habits: wrote commands, letters, reports, and orders of the day; called one another sire, mon cousin, prince d'Eckmuhl, roi de Naples, and
so on. But these orders and reports were only on paper, nothing in them was acted upon for they could not be carried out, and though they entitled one another
Majesties, Highnesses, or Cousins, they all felt that they were miserable wretches who had done much evil for which they had now to pay. And though they pretended
to be concerned about the army, each was thinking only of himself and of how to get away quickly and save himself.

Chapter XVII

The movements of the Russian and French armies during the campaign from Moscow back to the Niemen were like those in a game of Russian blindman's bluff, in
which two players are blindfolded and one of them occasionally rings a little bell to inform the catcher of his whereabouts. First he rings his bell fearlessly, but when he
gets into a tight place he runs away as quietly as he can, and often thinking to escape runs straight into his opponent's arms.

At first while they were still moving along the Kaluga road, Napoleon's armies made their presence known, but later when they reached the Smolensk road they ran
holding the clapper of their bell tight-and often thinking they were escaping ran right into the Russians.

Owing to the rapidity of the French flight and the Russian pursuit and the consequent exhaustion of the horses, the chief means of approximately ascertaining the
enemy's position-by cavalry scouting-was not available. Besides, as a result of the frequent and rapid change of position by each army, even what information was
obtained could not be delivered in time. If news was received one day that the enemy had been in a certain position the day before, by the third day when something
could have been done, that army was already two days' march farther on and in quite another position.

One army fled and the other pursued. Beyond Smolensk there were several different roads available for the French, and one would have thought that during their stay
of four days they might have learned where the enemy was, might have arranged some more advantageous plan and undertaken something new. But after a four days'
halt the mob, with no maneuvers or plans, again began running along the beaten track, neither to the right nor to the left but along the old-the worst-road, through
Krasnoe and Orsha.

Expecting the enemy from behind and not in front, the French separated in their flight and spread out over a distance of twenty-four hours. In front of them all fled the
Emperor, then the kings, then the dukes. The Russian army, expecting Napoleon to take the road to the right beyond the Dnieper-which was the only reasonable thing
for him to do-themselves turned to the right and came out onto the highroad at Krasnoe. And here as in a game of blindman's buff the French ran into our vanguard.
Seeing their enemy unexpectedly the French fell into confusion and stopped short from the sudden fright, but then they resumed their flight, abandoning their comrades
who were farther behind. Then for three days separate portions of the French army-first Murat's (the vice-king's), then Davout's, and then Ney's-ran, as it were, the
gauntlet of the Russian army. They abandoned one another, abandoned all their heavy baggage, their artillery, and half their men, and fled, getting past the Russians by
night by making semicircles to the right.

Ney, who came last, had been busying himself blowing up the walls of Smolensk which were in nobody's way, because despite the unfortunate plight of the French or
because of it, they wished to punish the floor against which they had hurt themselves. Ney, who had had a corps of ten thousand men, reached Napoleon at Orsha with
only one thousand men left, having abandoned all the rest and all his cannon, and having crossed the Dnieper at night by stealth at a wooded spot.

From Orsha they fled farther along the road to Vilna, still playing at blindman's buff with the pursuing army. At the Berezina they again became disorganized, many were
drowned and many surrendered, but those who got across the river fled farther. Their supreme chief donned a fur coat and, having seated himself in a sleigh, galloped
on alone, abandoning his companions. The others who could do so drove away too, leaving those who could not to surrender or die.

Chapter XVIII

This campaign consisted in a flight of the French during which they did all they could to destroy themselves. From the time they turned onto the Kaluga road to the day
their leader fled from the army, none of the movements of the crowd had any sense. So one might have thought that regarding this period of the campaign the historians,
who attributed the actions of the mass to the will of one man, would have found it impossible to make the story of the retreat fit their theory. But no! Mountains of
books have been written by the historians about this campaign, and everywhere are described Napoleon's arrangements, the maneuvers, and his profound plans which
guided the army, as well as the military genius shown by his marshals.

The retreat from Malo-Yaroslavets when he had a free road into a well-supplied district and the parallel road was open to him along which Kutuzov afterwards
pursued him-this unnecessary retreat along a devastated road-is explained to us as being due to profound considerations. Similarly profound considerations are given
for his retreat from Smolensk to Orsha. Then his heroism at Krasnoe is described, where he is reported to have been prepared to accept battle and take personal
command, and to have walked about with a birch stick and said:

"J'ai assez fait l'empereur; il est temps de faire le general," but nevertheless immediately ran away again, abandoning to its fate the scattered fragments of the army he left
behind.

Then we are told of the greatness of soul of the marshals, especially of Ney-a greatness of soul consisting in this: that he made his way by night around through the
forest and across the Dnieper and escaped to Orsha, abandoning standards, artillery, and nine tenths of his men.

And lastly, the final departure of the great Emperor from his heroic army is presented to us by the historians as something great and characteristic of genius. Even that
final running away, described in ordinary language as the lowest depth of baseness which every child is taught to be ashamed of-even that act finds justification in the
historians' language.

When it is impossible to stretch the very elastic threads of historical ratiocination any farther, when actions are clearly contrary to all that humanity calls right or even
just, the historians produce a saving conception of "greatness." "Greatness," it seems, excludes the standards of right and wrong. For the "great" man nothing is wrong,
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there         (c) 2005-2009,
       is no atrocity for whichInfobase
                                a "great" Media Corp.
                                          man can  be blamed.                                                                                             Page 476 / 536

"C'est grand!" say the historians, and there no longer exists either good or evil but only "grand" and "not grand." Grand is good, not grand is bad. Grand is the
historians' language.

When it is impossible to stretch the very elastic threads of historical ratiocination any farther, when actions are clearly contrary to all that humanity calls right or even
just, the historians produce a saving conception of "greatness." "Greatness," it seems, excludes the standards of right and wrong. For the "great" man nothing is wrong,
there is no atrocity for which a "great" man can be blamed.

"C'est grand!" say the historians, and there no longer exists either good or evil but only "grand" and "not grand." Grand is good, not grand is bad. Grand is the
characteristic, in their conception, of some special animals called "heroes." And Napoleon, escaping home in a warm fur coat and leaving to perish those who were not
merely his comrades but were (in his opinion) men he had brought there, feels que c'est grand,[2] and his soul is tranquil.

"Du sublime (he saw something sublime in himself) au ridicule il n'y a qu'un pas," said he. And the whole world for fifty years has been repeating: "Sublime! Grand!
Napoleon le Grand!" Du sublime au ridicule il n'y a qu'un pas.

And it occurs to no one that to admit a greatness not commensurable with the standard of right and wrong is merely to admit one's own nothingness and immeasurable
meanness.

For us with the standard of good and evil given us by Christ, no human actions are incommensurable. And there is no greatness where simplicity, goodness, and truth
are absent.

Chapter XIX

What Russian, reading the account of the last part of the campaign of 1812, has not experienced an uncomfortable feeling of regret, dissatisfaction, and perplexity?
Who has not asked himself how it is that the French were not all captured or destroyed when our three armies surrounded them in superior numbers, when the
disordered French, hungry and freezing, surrendered in crowds, and when (as the historians relate) the aim of the Russians was to stop the French, to cut them off, and
capture them all?

How was it that the Russian army, which when numerically weaker than the French had given battle at Borodino, did not achieve its purpose when it had surrounded
the French on three sides and when its aim was to capture them? Can the French be so enormously superior to us that when we had surrounded them with superior
forces we could not beat them? How could that happen?

History (or what is called by that name) replying to these questions says that this occurred because Kutuzov and Tormasov and Chichagov, and this man and that man,
did not execute such and such maneuvers...

But why did they not execute those maneuvers? And why if they were guilty of not carrying out a prearranged plan were they not tried and punished? But even if we
admitted that Kutuzov, Chichagov, and others were the cause of the Russian failures, it is still incomprehensible why, the position of the Russian army being what it was
at Krasnoe and at the Berezina (in both cases we had superior forces), the French army with its marshals, kings, and Emperor was not captured, if that was what the
Russians aimed at.

The explanation of this strange fact given by Russian military historians (to the effect that Kutuzov hindered an attack) is unfounded, for we know that he could not
restrain the troops from attacking at Vyazma and Tarutino.

Why was the Russian army-which with inferior forces had withstood the enemy in full strength at Borodino-defeated at Krasnoe and the Berezina by the disorganized
crowds of the French when it was numerically superior?

If the aim of the Russians consisted in cutting off and capturing Napoleon and his marshals-and that aim was not merely frustrated but all attempts to attain it were most
shamefully baffled-then this last period of the campaign is quite rightly considered by the French to be a series of victories, and quite wrongly considered victorious by
Russian historians.

The Russian military historians in so far as they submit to claims of logic must admit that conclusion, and in spite of their lyrical rhapsodies about valor, devotion, and so
forth, must reluctantly admit that the French retreat from Moscow was a series of victories for Napoleon and defeats for Kutuzov.

But putting national vanity entirely aside one feels that such a conclusion involves a contradiction, since the series of French victories brought the French complete
destruction, while the series of Russian defeats led to the total destruction of their enemy and the liberation of their country.

The source of this contradiction lies in the fact that the historians studying the events from the letters of the sovereigns and the generals, from memoirs, reports, projects,
and so forth, have attributed to this last period of the war of 1812 an aim that never existed, namely that of cutting off and capturing Napoleon with his marshals and his
army.

There never was or could have been such an aim, for it would have been senseless and its attainment quite impossible.

It would have been senseless, first because Napoleon's disorganized army was flying from Russia with all possible speed, that is to say, was doing just what every
Russian desired. So what was the use of performing various operations on the French who were running away as fast as they possibly could?

Secondly, it would have been senseless to block the passage of men whose whole energy was directed to flight.

Thirdly, it would have been senseless to sacrifice one's own troops in order to destroy the French army, which without external interference was destroying itself at such
a rate that, though its path was not blocked, it could not carry across the frontier more than it actually did in December, namely a hundredth part of the original army.

Fourthly, it would have been senseless to wish to take captive the Emperor, kings, and dukes-whose capture would have been in the highest degree embarrassing for
the Russians, as the most adroit diplomatists of the time (Joseph de Maistre and others) recognized. Still more senseless would have been the wish to capture army
corps of the French, when our own army had melted away to half before reaching Krasnoe and a whole division would have been needed to convoy the corps of
prisoners, and when our men were not always getting full rations and the prisoners already taken were perishing of hunger.

All the profound plans about cutting off and capturing Napoleon and his army were like the plan of a market gardener who, when driving out of his garden a cow that
had trampled down the beds he had planted, should run to the gate and hit the cow on the head. The only thing to be said in excuse of that gardener would be that he
was very angry. But not even that could be said for those who drew up this project, for it was not they who had suffered from the trampled beds.

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            the2005-2009,     Infobase
                fact that cutting       Media Corp.
                                  off Napoleon with his army would have been senseless, it was impossible.                                              Page 477 / 536

It was impossible first because-as experience shows that a three-mile movement of columns on a battlefield never coincides with the plans-the probability of Chichagov,
All the profound plans about cutting off and capturing Napoleon and his army were like the plan of a market gardener who, when driving out of his garden a cow that
had trampled down the beds he had planted, should run to the gate and hit the cow on the head. The only thing to be said in excuse of that gardener would be that he
was very angry. But not even that could be said for those who drew up this project, for it was not they who had suffered from the trampled beds.

But besides the fact that cutting off Napoleon with his army would have been senseless, it was impossible.

It was impossible first because-as experience shows that a three-mile movement of columns on a battlefield never coincides with the plans-the probability of Chichagov,
Kutuzov, and Wittgenstein effecting a junction on time at an appointed place was so remote as to be tantamount to impossibility, as in fact thought Kutuzov, who when
he received the plan remarked that diversions planned over great distances do not yield the desired results.

Secondly it was impossible, because to paralyze the momentum with which Napoleon's army was retiring, incomparably greater forces than the Russians possessed
would have been required.

Thirdly it was impossible, because the military term "to cut off" has no meaning. One can cut off a slice of bread, but not an army. To cut off an army-to bar its road-is
quite impossible, for there is always plenty of room to avoid capture and there is the night when nothing can be seen, as the military scientists might convince themselves
by the example of Krasnoe and of the Berezina. It is only possible to capture prisoners if they agree to be captured, just as it is only possible to catch a swallow if it
settles on one's hand. Men can only be taken prisoners if they surrender according to the rules of strategy and tactics, as the Germans did. But the French troops quite
rightly did not consider that this suited them, since death by hunger and cold awaited them in flight or captivity alike.

Fourthly and chiefly it was impossible, because never since the world began has a war been fought under such conditions as those that obtained in 1812, and the
Russian army in its pursuit of the French strained its strength to the utmost and could not have done more without destroying itself.

During the movement of the Russian army from Tarutino to Krasnoe it lost fifty thousand sick or stragglers, that is a number equal to the population of a large provincial
town. Half the men fell out of the army without a battle.

And it is of this period of the campaign-when the army lacked boots and sheepskin coats, was short of provisions and without vodka, and was camping out at night for
months in the snow with fifteen degrees of frost, when there were only seven or eight hours of daylight and the rest was night in which the influence of discipline cannot
be maintained, when men were taken into that region of death where discipline fails, not for a few hours only as in a battle, but for months, where they were every
moment fighting death from hunger and cold, when half the army perished in a single month-it is of this period of the campaign that the historians tell us how
Miloradovich should have made a flank march to such and such a place, Tormasov to another place, and Chichagov should have crossed (more than knee-deep in
snow) to somewhere else, and how so-and-so "routed" and "cut off" the French and so on and so on.

The Russians, half of whom died, did all that could and should have been done to attain an end worthy of the nation, and they are not to blame because other Russians,
sitting in warm rooms, proposed that they should do what was impossible.

All that strange contradiction now difficult to understand between the facts and the historical accounts only arises because the historians dealing with the matter have
written the history of the beautiful words and sentiments of various generals, and not the history of the events.

To them the words of Miloradovich seem very interesting, and so do their surmises and the rewards this or that general received; but the question of those fifty
thousand men who were left in hospitals and in graves does not even interest them, for it does not come within the range of their investigation.

Yet one need only discard the study of the reports and general plans and consider the movement of those hundreds of thousands of men who took a direct part in the
events, and all the questions that seemed insoluble easily and simply receive an immediate and certain solution.

The aim of cutting off Napoleon and his army never existed except in the imaginations of a dozen people. It could not exist because it was senseless and unattainable.

The people had a single aim: to free their land from invasion. That aim was attained in the first place of itself, as the French ran away, and so it was only necessary not
to stop their flight. Secondly it was attained by the guerrilla warfare which was destroying the French, and thirdly by the fact that a large Russian army was following the
French, ready to use its strength in case their movement stopped.

The Russian army had to act like a whip to a running animal. And the experienced driver knew it was better to hold the whip raised as a menace than to strike the
running animal on the head.

Book Fifteen-1812-13
Chapter I

When seeing a dying animal a man feels a sense of horror: substance similar to his own is perishing before his eyes. But when it is a beloved and intimate human being
that is dying, besides this horror at the extinction of life there is a severance, a spiritual wound, which like a physical wound is sometimes fatal and sometimes heals, but
always aches and shrinks at any external irritating touch.

After Prince Andrew's death Natasha and Princess Mary alike felt this. Drooping in spirit and closing their eyes before the menacing cloud of death that overhung them,
they dared not look life in the face. They carefully guarded their open wounds from any rough and painful contact. Everything: a carriage passing rapidly in the street, a
summons to dinner, the maid's inquiry what dress to prepare, or worse still any word of insincere or feeble sympathy, seemed an insult, painfully irritated the wound,
interrupting that necessary quiet in which they both tried to listen to the stern and dreadful choir that still resounded in their imagination, and hindered their gazing into
those mysterious limitless vistas that for an instant had opened out before them.

Only when alone together were they free from such outrage and pain. They spoke little even to one another, and when they did it was of very unimportant matters.

Both avoided any allusion to the future. To admit the possibility of a future seemed to them to insult his memory. Still more carefully did they avoid anything relating to
him who was dead. It seemed to them that what they had lived through and experienced could not be expressed in words, and that any reference to the details of his
life infringed the majesty and sacredness of the mystery that had been accomplished before their eyes.

Continued abstention from speech, and constant avoidance of everything that might lead up to the subject-this halting on all sides at the boundary of what they might not
mention-brought before their minds with still greater purity and clearness what they were both feeling.

But pure and complete sorrow is as impossible as pure and complete joy. Princess Mary, in her position as absolute and independent arbiter of her own fate and
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guardian  and instructor of her nephew, was the first to be called back to life from that realm of sorrow in which she had dwelt for the first fortnight.Page   478 / letters
                                                                                                                                                          She received 536
from her relations to which she had to reply; the room in which little Nicholas had been put was damp and he began to cough; Alpatych came to Yaroslavl with reports
on the state of their affairs and with advice and suggestions that they should return to Moscow to the house on the Vozdvizhenka Street, which had remained uninjured
mention-brought before their minds with still greater purity and clearness what they were both feeling.

But pure and complete sorrow is as impossible as pure and complete joy. Princess Mary, in her position as absolute and independent arbiter of her own fate and
guardian and instructor of her nephew, was the first to be called back to life from that realm of sorrow in which she had dwelt for the first fortnight. She received letters
from her relations to which she had to reply; the room in which little Nicholas had been put was damp and he began to cough; Alpatych came to Yaroslavl with reports
on the state of their affairs and with advice and suggestions that they should return to Moscow to the house on the Vozdvizhenka Street, which had remained uninjured
and needed only slight repairs. Life did not stand still and it was necessary to live. Hard as it was for Princess Mary to emerge from the realm of secluded
contemplation in which she had lived till then, and sorry and almost ashamed as she felt to leave Natasha alone, yet the cares of life demanded her attention and she
involuntarily yielded to them. She went through the accounts with Alpatych, conferred with Dessalles about her nephew, and gave orders and made preparations for the
journey to Moscow.

Natasha remained alone and, from the time Princess Mary began making preparations for departure, held aloof from her too.

Princess Mary asked the countess to let Natasha go with her to Moscow, and both parents gladly accepted this offer, for they saw their daughter losing strength every
day and thought that a change of scene and the advice of Moscow doctors would be good for her.

"I am not going anywhere," Natasha replied when this was proposed to her. "Do please just leave me alone!" And she ran out of the room, with difficulty refraining from
tears of vexation and irritation rather than of sorrow.

After she felt herself deserted by Princes Mary and alone in her grief, Natasha spent most of the time in her room by herself, sitting huddled up feet and all in the corner
of the sofa, tearing and twisting something with her slender nervous fingers and gazing intently and fixedly at whatever her eyes chanced to fall on. This solitude
exhausted and tormented her but she was in absolute need of it. As soon as anyone entered she got up quickly, changed her position and expression, and picked up a
book or some sewing, evidently waiting impatiently for the intruder to go.

She felt all the time as if she might at any moment penetrate that on which-with a terrible questioning too great for her strength-her spiritual gaze was fixed.

One day toward the end of December Natasha, pale and thin, dressed in a black woolen gown, her plaited hair negligently twisted into a knot, was crouched feet and
all in the corner of her sofa, nervously crumpling and smoothing out the end of her sash while she looked at a corner of the door.

She was gazing in the direction in which he had gone-to the other side of life. And that other side of life, of which she had never before thought and which had formerly
seemed to her so far away and improbable, was now nearer and more akin and more comprehensible than this side of life, where everything was either emptiness and
desolation or suffering and indignity.

She was gazing where she knew him to be; but she could not imagine him otherwise than as he had been here. She now saw him again as he had been at Mytishchi, at
Troitsa, and at Yaroslavl.

She saw his face, heard his voice, repeated his words and her own, and sometimes devised other words they might have spoken.

There he is lying back in an armchair in his velvet cloak, leaning his head on his thin pale hand. His chest is dreadfully hollow and his shoulders raised. His lips are firmly
closed, his eyes glitter, and a wrinkle comes and goes on his pale forehead. One of his legs twitches just perceptibly, but rapidly. Natasha knows that he is struggling
with terrible pain. "What is that pain like? Why does he have that pain? What does he feel? How does it hurt him?" thought Natasha. He noticed her watching him,
raised his eyes, and began to speak seriously:

"One thing would be terrible," said he: "to bind oneself forever to a suffering man. It would be continual torture." And he looked searchingly at her. Natasha as usual
answered before she had time to think what she would say. She said: "This can't go on-it won't. You will get well-quite well."

She now saw him from the commencement of that scene and relived what she had then felt. She recalled his long sad and severe look at those words and understood
the meaning of the rebuke and despair in that protracted gaze.

"I agreed," Natasha now said to herself, "that it would be dreadful if he always continued to suffer. I said it then only because it would have been dreadful for him, but
he understood it differently. He thought it would be dreadful for me. He then still wished to live and feared death. And I said it so awkwardly and stupidly! I did not say
what I meant. I thought quite differently. Had I said what I thought, I should have said: even if he had to go on dying, to die continually before my eyes, I should have
been happy compared with what I am now. Now there is nothing... nobody. Did he know that? No, he did not and never will know it. And now it will never, never be
possible to put it right." And now he again seemed to be saying the same words to her, only in her imagination Natasha this time gave him a different answer. She
stopped him and said: "Terrible for you, but not for me! You know that for me there is nothing in life but you, and to suffer with you is the greatest happiness for me,"
and he took her hand and pressed it as he had pressed it that terrible evening four days before his death. And in her imagination she said other tender and loving words
which she might have said then but only spoke now: "I love thee!... thee! I love, love..." she said, convulsively pressing her hands and setting her teeth with a desperate
effort...

She was overcome by sweet sorrow and tears were already rising in her eyes; then she suddenly asked herself to whom she was saying this. Again everything was
shrouded in hard, dry perplexity, and again with a strained frown she peered toward the world where he was. And now, now it seemed to her she was penetrating the
mystery.... But at the instant when it seemed that the incomprehensible was revealing itself to her a loud rattle of the door handle struck painfully on her ears. Dunyasha,
her maid, entered the room quickly and abruptly with a frightened look on her face and showing no concern for her mistress.

"Come to your Papa at once, please!" said she with a strange, excited look. "A misfortune... about Peter Ilynich... a letter," she finished with a sob.

Chapter II

Besides a feeling of aloofness from everybody Natasha was feeling a special estrangement from the members of her own family. All of them-her father, mother, and
Sonya-were so near to her, so familiar, so commonplace, that all their words and feelings seemed an insult to the world in which she had been living of late, and she felt
not merely indifferent to them but regarded them with hostility. She heard Dunyasha's words about Peter Ilynich and a misfortune, but did not grasp them.

"What misfortune? What misfortune can happen to them? They just live their own old, quiet, and commonplace life," thought Natasha.

As she entered the ballroom her father was hurriedly coming out of her mother's room. His face was puckered up and wet with tears. He had evidently run out of that
room to give vent to the sobs that were choking him. When he saw Natasha he waved his arms despairingly and burst into convulsively painful sobs that distorted his
soft round face.
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"Pe... Petya... Go, go, she... is calling..." and weeping like a child and quickly shuffling on his feeble legs to a chair, he almost fell into it, covering his face with his hands.
"What misfortune? What misfortune can happen to them? They just live their own old, quiet, and commonplace life," thought Natasha.

As she entered the ballroom her father was hurriedly coming out of her mother's room. His face was puckered up and wet with tears. He had evidently run out of that
room to give vent to the sobs that were choking him. When he saw Natasha he waved his arms despairingly and burst into convulsively painful sobs that distorted his
soft round face.

"Pe... Petya... Go, go, she... is calling..." and weeping like a child and quickly shuffling on his feeble legs to a chair, he almost fell into it, covering his face with his hands.

Suddenly an electric shock seemed to run through Natasha's whole being. Terrible anguish struck her heart, she felt a dreadful ache as if something was being torn
inside her and she were dying. But the pain was immediately followed by a feeling of release from the oppressive constraint that had prevented her taking part in life.
The sight of her father, the terribly wild cries of her mother that she heard through the door, made her immediately forget herself and her own grief.

She ran to her father, but he feebly waved his arm, pointing to her mother's door. Princess Mary, pale and with quivering chin, came out from that room and taking
Natasha by the arm said something to her. Natasha neither saw nor heard her. She went in with rapid steps, pausing at the door for an instant as if struggling with
herself, and then ran to her mother.

The countess was lying in an armchair in a strange and awkward position, stretching out and beating her head against the wall. Sonya and the maids were holding her
arms.

"Natasha! Natasha!..." cried the countess. "It's not true... it's not true... He's lying... Natasha!" she shrieked, pushing those around her away. "Go away, all of you; it's
not true! Killed!... ha, ha, ha!... It's not true!"

Natasha put one knee on the armchair, stooped over her mother, embraced her, and with unexpected strength raised her, turned her face toward herself, and clung to
her.

"Mummy!... darling!... I am here, my dearest Mummy," she kept on whispering, not pausing an instant.

She did not let go of her mother but struggled tenderly with her, demanded a pillow and hot water, and unfastened and tore open her mother's dress.

"My dearest darling... Mummy, my precious!..." she whispered incessantly, kissing her head, her hands, her face, and feeling her own irrepressible and streaming tears
tickling her nose and cheeks.

The countess pressed her daughter's hand, closed her eyes, and became quiet for a moment. Suddenly she sat up with unaccustomed swiftness, glanced vacantly
around her, and seeing Natasha began to press her daughter's head with all her strength. Then she turned toward her daughter's face which was wincing with pain and
gazed long at it.

"Natasha, you love me?" she said in a soft trustful whisper. "Natasha, you would not deceive me? You'll tell me the whole truth?"

Natasha looked at her with eyes full of tears and in her look there was nothing but love and an entreaty for forgiveness.

"My darling Mummy!" she repeated, straining all the power of her love to find some way of taking on herself the excess of grief that crushed her mother.

And again in a futile struggle with reality her mother, refusing to believe that she could live when her beloved boy was killed in the bloom of life, escaped from reality
into a world of delirium.

Natasha did not remember how that day passed nor that night, nor the next day and night. She did not sleep and did not leave her mother. Her persevering and patient
love seemed completely to surround the countess every moment, not explaining or consoling, but recalling her to life.

During the third night the countess kept very quiet for a few minutes, and Natasha rested her head on the arm of her chair and closed her eyes, but opened them again
on hearing the bedstead creak. The countess was sitting up in bed and speaking softly.

"How glad I am you have come. You are tired. Won't you have some tea?" Natasha went up to her. "You have improved in looks and grown more manly," continued
the countess, taking her daughter's hand.

"Mamma! What are you saying..."

"Natasha, he is no more, no more!"

And embracing her daughter, the countess began to weep for the first time.

Chapter III

Princess Mary postponed her departure. Sonya and the count tried to replace Natasha but could not. They saw that she alone was able to restrain her mother from
unreasoning despair. For three weeks Natasha remained constantly at her mother's side, sleeping on a lounge chair in her room, making her eat and drink, and talking
to her incessantly because the mere sound of her tender, caressing tones soothed her mother.

The mother's wounded spirit could not could not heal. Petya's death had torn from her half her life. When the news of Petya's death had come she had been a fresh and
vigorous woman of fifty, but a month later she left her room a listless old woman taking no interest in life. But the same blow that almost killed the countess, this second
blow, restored Natasha to life.

A spiritual wound produced by a rending of the spiritual body is like a physical wound and, strange as it may seem, just as a deep wound may heal and its edges join,
physical and spiritual wounds alike can yet heal completely only as the result of a vital force from within.

Natasha's wound healed in that way. She thought her life was ended, but her love for her mother unexpectedly showed her that the essence of life-love-was still active
within her. Love awoke and so did life.

Prince Andrew's last days had bound Princess Mary and Natasha together; this new sorrow brought them still closer to one another. Princess Mary put off her
 Copyrightand
departure, (c) for
               2005-2009,   Infobase
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                                     after Natasha                                                                                                    480
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strength.
within her. Love awoke and so did life.

Prince Andrew's last days had bound Princess Mary and Natasha together; this new sorrow brought them still closer to one another. Princess Mary put off her
departure, and for three weeks looked after Natasha as if she had been a sick child. The last weeks passed in her mother's bedroom had strained Natasha's physical
strength.

One afternoon noticing Natasha shivering with fever, Princess Mary took her to her own room and made her lie down on the bed. Natasha lay down, but when
Princess Mary had drawn the blinds and was going away she called her back.

"I don't want to sleep, Mary, sit by me a little."

"You are tired-try to sleep."

"No, no. Why did you bring me away? She will be asking for me."

"She is much better. She spoke so well today," said Princess Mary.

Natasha lay on the bed and in the semidarkness of the room scanned Princess Mary's face.

"Is she like him?" thought Natasha. "Yes, like and yet not like. But she is quite original, strange, new, and unknown. And she loves me. What is in her heart? All that is
good. But how? What is her mind like? What does she think about me? Yes, she is splendid!"

"Mary," she said timidly, drawing Princess Mary's hand to herself, "Mary, you mustn't think me wicked. No? Mary darling, how I love you! Let us be quite, quite
friends."

And Natasha, embracing her, began kissing her face and hands, making Princess Mary feel shy but happy by this demonstration of her feelings.

From that day a tender and passionate friendship such as exists only between women was established between Princess Mary and Natasha. They were continually
kissing and saying tender things to one another and spent most of their time together. When one went out the other became restless and hastened to rejoin her.
Together they felt more in harmony with one another than either of them felt with herself when alone. A feeling stronger than friendship sprang up between them; an
exclusive feeling of life being possible only in each other's presence.

Sometimes they were silent for hours; sometimes after they were already in bed they would begin talking and go on till morning. They spoke most of what was long
past. Princess Mary spoke of her childhood, of her mother, her father, and her daydreams; and Natasha, who with a passive lack of understanding had formerly turned
away from that life of devotion, submission, and the poetry of Christian self-sacrifice, now feeling herself bound to Princess Mary by affection, learned to love her past
too and to understand a side of life previously incomprehensible to her. She did not think of applying submission and self-abnegation to her own life, for she was
accustomed to seek other joys, but she understood and loved in another those previously incomprehensible virtues. For Princess Mary, listening to Natasha's tales of
childhood and early youth, there also opened out a new and hitherto uncomprehended side of life: belief in life and its enjoyment.

Just as before, they never mentioned him so as not to lower (as they thought) their exalted feelings by words; but this silence about him had the effect of making them
gradually begin to forget him without being conscious of it.

Natasha had grown thin and pale and physically so weak that they all talked about her health, and this pleased her. But sometimes she was suddenly overcome by fear
not only of death but of sickness, weakness, and loss of good looks, and involuntarily she examined her bare arm carefully, surprised at its thinness, and in the morning
noticed her drawn and, as it seemed to her, piteous face in her glass. It seemed to her that things must be so, and yet it was dreadfully sad.

One day she went quickly upstairs and found herself out of breath. Unconsciously she immediately invented a reason for going down, and then, testing her strength, ran
upstairs again, observing the result.

Another time when she called Dunyasha her voice trembled, so she called again-though she could hear Dunyasha coming-called her in the deep chest tones in which
she had been wont to sing, sing, and listened attentively to herself.

She did not know and would not have believed it, but beneath the layer of slime that covered her soul and seemed to her impenetrable, delicate young shoots of grass
were already sprouting, which taking root would so cover with their living verdure the grief that weighed her down that it would soon no longer be seen or noticed. The
wound had begun to heal from within.

At the end of January Princess Mary left for Moscow, and the count insisted on Natasha's going with her to consult the doctors.

Chapter IV

After the encounter at Vyazma, where Kutuzov had been unable to hold back his troops in their anxiety to overwhelm and cut off the enemy and so on, the farther
movement of the fleeing French, and of the Russians who pursued them, continued as far as Krasnoe without a battle. The flight was so rapid that the Russian army
pursuing the French could not keep up with them; cavalry and artillery horses broke down, and the information received of the movements of the French was never
reliable.

The men in the Russian army were so worn out by this continuous marching at the rate of twenty-seven miles a day that they could not go any faster.

To realize the degree of exhaustion of the Russian army it is only necessary to grasp clearly the meaning of the fact that, while not losing more than five thousand killed
and wounded after Tarutino and less than a hundred prisoners, the Russian army which left that place a hundred thousand strong reached Krasnoe with only fifty
thousand.

The rapidity of the Russian pursuit was just as destructive to our army as the flight of the French was to theirs. The only difference was that the Russian army moved
voluntarily, with no such threat of destruction as hung over the French, and that the sick Frenchmen were left behind in enemy hands while the sick Russians left behind
were among their own people. The chief cause of the wastage of Napoleon's army was the rapidity of its movement, and a convincing proof of this is the corresponding
decrease of the Russian army.

Kutuzov
Copyrightas (c)
            far 2005-2009,
                as was in his Infobase
                               power, instead
                                        MediaofCorp.
                                                trying to check the movement of the French as was desired in Petersburg and by the Russian army generals, directed his
whole activity here, as he had done at Tarutino and Vyazma, to hastening it on while easing the movement of our army.
                                                                                                                                                Page 481 / 536

But besides this, since the exhaustion and enormous diminution of the army caused by the rapidity of the advance had become evident, another reason for slackening
were among their own people. The chief cause of the wastage of Napoleon's army was the rapidity of its movement, and a convincing proof of this is the corresponding
decrease of the Russian army.

Kutuzov as far as was in his power, instead of trying to check the movement of the French as was desired in Petersburg and by the Russian army generals, directed his
whole activity here, as he had done at Tarutino and Vyazma, to hastening it on while easing the movement of our army.

But besides this, since the exhaustion and enormous diminution of the army caused by the rapidity of the advance had become evident, another reason for slackening
the pace and delaying presented itself to Kutuzov. The aim of the Russian army was to pursue the French. The road the French would take was unknown, and so the
closer our troops trod on their heels the greater distance they had to cover. Only by following at some distance could one cut across the zigzag path of the French. All
the artful maneuvers suggested by our generals meant fresh movements of the army and a lengthening of its marches, whereas the only reasonable aim was to shorten
those marches. To that end Kutuzov's activity was directed during the whole campaign from Moscow to Vilna-not casually or intermittently but so consistently that he
never once deviated from it.

Kutuzov felt and knew-not by reasoning or science but with the whole of his Russian being-what every Russian soldier felt: that the French were beaten, that the enemy
was flying and must be driven out; but at the same time he like the soldiers realized all the hardship of this march, the rapidity of which was unparalleled for such a time
of the year.

But to the generals, especially the foreign ones in the Russian army, who wished to distinguish themselves, to astonish somebody, and for some reason to capture a king
or a duke-it seemed that now-when any battle must be horrible and senseless-was the very time to fight and conquer somebody. Kutuzov merely shrugged his
shoulders when one after another they presented projects of maneuvers to be made with those soldiers-ill-shod, insufficiently clad, and half starved-who within a month
and without fighting a battle had dwindled to half their number, and who at the best if the flight continued would have to go a greater distance than they had already
traversed, before they reached the frontier.

This longing to distinguish themselves, to maneuver, to overthrow, and to cut off showed itself particularly whenever the Russians stumbled on the French army.

So it was at Krasnoe, where they expected to find one of the three French columns and stumbled instead on Napoleon himself with sixteen thousand men. Despite all
Kutuzov's efforts to avoid that ruinous encounter and to preserve his troops, the massacre of the broken mob of French soldiers by worn-out Russians continued at
Krasnoe for three days.

Toll wrote a disposition: "The first column will march to so and so," etc. And as usual nothing happened in accord with the disposition. Prince Eugene of Wurttemberg
fired from a hill over the French crowds that were running past, and demanded reinforcements which did not arrive. The French, avoiding the Russians, dispersed and
hid themselves in the forest by night, making their way round as best they could, and continued their flight.

Miloradovich, who said he did not want to know anything about the commissariat affairs of his detachment, and could never be found when he was wanted-that
chevalier sans peur et sans reproche as he styled himself-who was fond of parleys with the French, sent envoys demanding their surrender, wasted time, and did not do
what he was ordered to do.

"I give you that column, lads," he said, riding up to the troops and pointing out the French to the cavalry.

And the cavalry, with spurs and sabers urging on horses that could scarcely move, trotted with much effort to the column presented to them-that is to say, to a crowd
of Frenchmen stark with cold, frost-bitten, and starving-and the column that had been presented to them threw down its arms and surrendered as it had long been
anxious to do.

At Krasnoe they took twenty-six thousand prisoners, several hundred cannon, and a stick called a "marshal's staff," and disputed as to who had distinguished himself
and were pleased with their achievement-though they much regretted not having taken Napoleon, or at least a marshal or a hero of some sort, and reproached one
another and especially Kutuzov for having failed to do so.

These men, carried away by their passions, were but blind tools of the most melancholy law of necessity, but considered themselves heroes and imagined that they
were accomplishing a most noble and honorable deed. They blamed Kutuzov and said that from the very beginning of the campaign he had prevented their vanquishing
Napoleon, that he thought nothing but satisfying his passions and would not advance from the Linen Factories because he was comfortable there, that at Krasnoe he
checked the advance because on learning that Napoleon was there he had quite lost his head, and that it was probable that he had an understanding with Napoleon and
had been bribed by him, and so on, and so on.

Not only did his contempories, carried away by their passions, talk in this way, but posterity and history have acclaimed Napoleon as grand, while Kutuzov is
described by foreigners as a crafty, dissolute, weak old courtier, and by Russians as something indefinite-a sort of puppet useful only because he had a Russian name.

Chapter V

In 1812 and 1813 Kutuzov was openly accused of blundering. The Emperor was dissatisfied with him. And in a history recently written by order of the Highest
Authorities it is said that Kutuzov was a cunning court liar, frightened of the name of Napoleon, and that by his blunders at Krasnoe and the Berezina he deprived the
Russian army of the glory of complete victory over the French.

Such is the fate not of great men (grands hommes) whom the Russian mind does not acknowledge, but of those rare and always solitary individuals who, discerning the
will of Providence, submit their personal will to it. The hatred and contempt of the crowd punish such men for discerning the higher laws.

For Russian historians, strange and terrible to say, Napoleon-that most insignificant tool of history who never anywhere, even in exile, showed human dignity-Napoleon
is the object of adulation and enthusiasm; he is grand. But Kutuzov-the man who from the beginning to the end of his activity in 1812, never once swerving by word or
deed from Borodino to Vilna, presented an example exceptional in history of self-sacrifice and a present conciousness of the future importance of what was happening-
Kutuzov seems to them something indefinite and pitiful, and when speaking of him and of the year 1812 they always seem a little ashamed.

And yet it is difficult to imagine an historical character whose activity was so unswervingly directed to a single aim; and it would be difficult to imagine any aim more
worthy or more consonant with the will of the whole people. Still more difficult would it be to find an instance in history of the aim of an historical personage being so
completely accomplished as that to which all Kutuzov's efforts were directed in 1812.

Kutuzov never talked of "forty centuries looking down from the Pyramids," of the sacrifices he offered for the fatherland, or of what he intended to accomplish or had
accomplished; in general he said nothing about himself, adopted no prose, always appeared to be the simplest and most ordinary of men, and said the simplest and
most ordinary things. He wrote letters to his daughters and to Madame de Stael, read novels, liked the society of pretty women, jested with generals, officers, and
 Copyright
soldiers, and(c) 2005-2009,
              never          Infobase
                    contradicted those Media   Corp.
                                       who tried to prove anything to him. When Count Rostopchin at the Yauza bridge galloped up to Kutuzov with    Page   482 / 536
                                                                                                                                                       personal
reproaches for having caused the destruction of Moscow, and said: "How was it you promised not to abandon Moscow without a battle?" Kutuzov replied: "And I
shall not abandon Moscow without a battle," though Moscow was then already abandoned. When Arakcheev, coming to him from the Emperor, said that Ermolov
Kutuzov never talked of "forty centuries looking down from the Pyramids," of the sacrifices he offered for the fatherland, or of what he intended to accomplish or had
accomplished; in general he said nothing about himself, adopted no prose, always appeared to be the simplest and most ordinary of men, and said the simplest and
most ordinary things. He wrote letters to his daughters and to Madame de Stael, read novels, liked the society of pretty women, jested with generals, officers, and
soldiers, and never contradicted those who tried to prove anything to him. When Count Rostopchin at the Yauza bridge galloped up to Kutuzov with personal
reproaches for having caused the destruction of Moscow, and said: "How was it you promised not to abandon Moscow without a battle?" Kutuzov replied: "And I
shall not abandon Moscow without a battle," though Moscow was then already abandoned. When Arakcheev, coming to him from the Emperor, said that Ermolov
ought to be appointed chief of the artillery, Kutuzov replied: "Yes, I was just saying so myself," though a moment before he had said quite the contrary. What did it
matter to him-who then alone amid a senseless crowd understood the whole tremendous significance of what was happening-what did it matter to him whether
Rostopchin attributed the calamities of Moscow to him or to himself? Still less could it matter to him who was appointed chief of the artillery.

Not merely in these cases but continually did that old man-who by experience of life had reached the conviction that thoughts and the words serving as their expression
are not what move people-use quite meaningless words that happened to enter his head.

But that man, so heedless of his words, did not once during the whole time of his activity utter one word inconsistent with the single aim toward which he moved
throughout the whole war. Obviously in spite of himself, in very diverse circumstances, he repeatedly expressed his real thoughts with the bitter conviction that he would
not be understood. Beginning with the battle of Borodino, from which time his disagreement with those about him began, he alone said that the battle of Borodino was a
victory, and repeated this both verbally and in his dispatches and reports up to the time of his death. He alone said that the loss of Moscow is not the loss of Russia. In
reply to Lauriston's proposal of peace, he said: There can be no peace, for such is the people's will. He alone during the retreat of the French said that all our
maneuvers are useless, everything is being accomplished of itself better than we could desire; that the enemy must be offered "a golden bridge"; that neither the
Tarutino, the Vyazma, nor the Krasnoe battles were necessary; that we must keep some force to reach the frontier with, and that he would not sacrifice a single Russian
for ten Frenchmen.

And this courtier, as he is described to us, who lies to Arakcheev to please the Emperor, he alone-incurring thereby the Emperor's displeasure-said in Vilna that to
carry the war beyond the frontier is useless and harmful.

Nor do words alone prove that only he understood the meaning of the events. His actions-without the smallest deviation-were all directed to one and the same
threefold end: (1) to brace all his strength for conflict with the French, (2) to defeat them, and (3) to drive them out of Russia, minimizing as far as possible the sufferings
of our people and of our army.

This procrastinator Kutuzov, whose motto was "Patience and Time," this enemy of decisive action, gave battle at Borodino, investing the preparations for it with
unparalleled solemnity. This Kutuzov who before the battle of Austerlitz began said that it would be lost, he alone, in contradiction to everyone else, declared till his
death that Borodino was a victory, despite the assurance of generals that the battle was lost and despite the fact that for an army to have to retire after winning a battle
was unprecedented. He alone during the whole retreat insisted that battles, which were useless then, should not be fought, and that a new war should not be begun nor
the frontiers of Russia crossed.

It is easy now to understand the significance of these events-if only we abstain from attributing to the activity of the mass aims that existed only in the heads of a dozen
individuals-for the events and results now lie before us.

But how did that old man, alone, in opposition to the general opinion, so truly discern the importance of the people's view of the events that in all his activity he was
never once untrue to it?

The source of that extraordinary power of penetrating the meaning of the events then occuring lay in the national feeling which he possessed in full purity and strength.

Only the recognition of the fact that he possessed this feeling caused the people in so strange a manner, contrary to the Tsar's wish, to select him-an old man in
disfavor-to be their representative in the national war. And only that feeling placed him on that highest human pedestal from which he, the commander in chief, devoted
all his powers not to slaying and destroying men but to saving and showing pity on them.

That simple, modest, and therefore truly great, figure could not be cast in the false mold of a European hero-the supposed ruler of men-that history has invented.

To a lackey no man can be great, for a lackey has his own conception of greatness.

Chapter VI

The fifth of November was the first day of what is called the battle of Krasnoe. Toward evening-after much disputing and many mistakes made by generals who did not
go to their proper places, and after adjutants had been sent about with counterorders-when it had become plain that the enemy was everywhere in flight and that there
could and would be no battle, Kutuzov left Krasnoe and went to Dobroe whither his headquarters had that day been transferred.

The day was clear and frosty. Kutuzov rode to Dobroe on his plump little white horse, followed by an enormous suite of discontented generals who whispered among
themselves behind his back. All along the road groups of French prisoners captured that day (there were seven thousand of them) were crowding to warm themselves
at campfires. Near Dobroe an immense crowd of tattered prisoners, buzzing with talk and wrapped and bandaged in anything they had been able to get hold of, were
standing in the road beside a long row of unharnessed French guns. At the approach of the commander in chief the buzz of talk ceased and all eyes were fixed on
Kutuzov who, wearing a white cap with a red band and a padded overcoat that bulged on his round shoulders, moved slowly along the road on his white horse. One of
the generals was reporting to him where the guns and prisoners had been captured.

Kutuzov seemed preoccupied and did not listen to what the general was saying. He screwed up his eyes with a dissatisfied look as he gazed attentively and fixedly at
these prisoners, who presented a specially wretched appearance. Most of them were disfigured by frost-bitten noses and cheeks, and nearly all had red, swollen and
festering eyes.

One group of the French stood close to the road, and two of them, one of whom had his face covered with sores, were tearing a piece of raw flesh with their hands.
There was something horrible and bestial in the fleeting glance they threw at the riders and in the malevolent expression with which, after a glance at Kutuzov, the
soldier with the sores immediately turned away and went on with what he was doing.

Kutuzov looked long and intently at these two soldiers. He puckered his face, screwed up his eyes, and pensively swayed his head. At another spot he noticed a
Russian soldier laughingly patting a Frenchman on the shoulder, saying something to him in a friendly manner, and Kutuzov with the same expression on his face again
swayed his head.

 Copyright
"What  were(c)
             you2005-2009,
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                              asked theMedia  Corp.
                                        general,                                                                                                  Page
                                                 who continuing his report directed the commander in chief's attention to some standards captured from the483  / 536
                                                                                                                                                           French and
standing in front of the Preobrazhensk regiment.
Kutuzov looked long and intently at these two soldiers. He puckered his face, screwed up his eyes, and pensively swayed his head. At another spot he noticed a
Russian soldier laughingly patting a Frenchman on the shoulder, saying something to him in a friendly manner, and Kutuzov with the same expression on his face again
swayed his head.

"What were you saying?" he asked the general, who continuing his report directed the commander in chief's attention to some standards captured from the French and
standing in front of the Preobrazhensk regiment.

"Ah, the standards!" said Kutuzov, evidently detaching himself with difficulty from the thoughts that preoccupied him.

He looked about him absently. Thousands of eyes were looking at him from all sides awaiting a word from him.

He stopped in front of the Preobrazhensk regiment, sighed deeply, and closed his eyes. One of his suite beckoned to the soldiers carrying the standards to advance and
surround the commander in chief with them. Kutuzov was silent for a few seconds and then, submitting with evident reluctance to the duty imposed by his position,
raised his head and began to speak. A throng of officers surrounded him. He looked attentively around at the circle of officers, recognizing several of them.

"I thank you all!" he said, addressing the soldiers and then again the officers. In the stillness around him his slowly uttered words were distinctly heard. "I thank you all
for your hard and faithful service. The victory is complete and Russia will not forget you! Honor to you forever."

He paused and looked around.

"Lower its head, lower it!" he said to a soldier who had accidentally lowered the French eagle he was holding before the Preobrazhensk standards. "Lower, lower,
that's it. Hurrah lads!" he added, addressing the men with a rapid movement of his chin.

"Hur-r-rah!" roared thousands of voices.

While the soldiers were shouting Kutuzov leaned forward in his saddle and bowed his head, and his eye lit up with a mild and apparently ironic gleam.

"You see, brothers..." said he when the shouts had ceased... and all at once his voice and the expression of his face changed. It was no longer the commander in chief
speaking but an ordinary old man who wanted to tell his comrades something very important.

There was a stir among the throng of officers and in the ranks of the soldiers, who moved that they might hear better what he was going to say.

"You see, brothers, I know it's hard for you, but it can't be helped! Bear up; it won't be for long now! We'll see our visitors off and then we'll rest. The Tsar won't
forget your service. It is hard for you, but still you are at home while they-you see what they have come to," said he, pointing to the prisoners. "Worse off than our
poorest beggars. While they were strong we didn't spare ourselves, but now we may even pity them. They are human beings too. Isn't it so, lads?"

He looked around, and in the direct, respectful, wondering gaze fixed upon him he read sympathy with what he had said. His face grew brighter and brighter with an
old man's mild smile, which drew the corners of his lips and eyes into a cluster of wrinkles. He ceased speaking and bowed his head as if in perplexity.

"But after all who asked them here? Serves them right, the bloody bastards!" he cried, suddenly lifting his head.

And flourishing his whip he rode off at a gallop for the first time during the whole campaign, and left the broken ranks of the soldiers laughing joyfully and shouting
"Hurrah!"

Kutuzov's words were hardly understood by the troops. No one could have repeated the field marshal's address, begun solemnly and then changing into an old man's
simplehearted talk; but the hearty sincerity of that speech, the feeling of majestic triumph combined with pity for the foe and consciousness of the justice of our cause,
exactly expressed by that old man's good-natured expletives, was not merely understood but lay in the soul of every soldier and found expression in their joyous and
long-sustained shouts. Afterwards when one of the generals addressed Kutuzov asking whether he wished his caleche to be sent for, Kutuzov in answering
unexpectedly gave a sob, being evidently greatly moved.

Chapter VII

When the troops reached their night's halting place on the eighth of November, the last day of the Krasnoe battles, it was already growing dusk. All day it had been
calm and frosty with occasional lightly falling snow and toward evening it began to clear. Through the falling snow a purple-black and starry sky showed itself and the
frost grew keener.

An infantry regiment which had left Tarutino three thousand strong but now numbered only nine hundred was one of the first to arrive that night at its halting place-a
village on the highroad. The quartermasters who met the regiment announced that all the huts were full of sick and dead Frenchmen, cavalrymen, and members of the
staff. There was only one hut available for the regimental commander.

The commander rode up to his hut. The regiment passed through the village and stacked its arms in front of the last huts.

Like some huge many-limbed animal, the regiment began to prepare its lair and its food. One part of it dispersed and waded knee-deep through the snow into a birch
forest to the right of the village, and immediately the sound of axes and swords, the crashing of branches, and merry voices could be heard from there. Another section
amid the regimental wagons and horses which were standing in a group was busy getting out caldrons and rye biscuit, and feeding the horses. A third section scattered
through the village arranging quarters for the staff officers, carrying out the French corpses that were in the huts, and dragging away boards, dry wood, and thatch from
the roofs, for the campfires, or wattle fences to serve for shelter.

Some fifteen men with merry shouts were shaking down the high wattle wall of a shed, the roof of which had already been removed.

"Now then, all together-shove!" cried the voices, and the huge surface of the wall, sprinkled with snow and creaking with frost, was seen swaying in the gloom of the
night. The lower stakes cracked more and more and at last the wall fell, and with it the men who had been pushing it. Loud, coarse laughter and joyous shouts ensued.

"Now then, catch hold in twos! Hand up the lever! That's it... Where are you shoving to?"

"Now, all together! But wait a moment, boys... With a song!"

 Copyright
All          (c) 2005-2009,
    stood silent,              Infobase
                  and a soft, pleasant   Mediavoice
                                       velvety Corp.began to sing. At the end of the third verse as the last note died away, twenty voices roared out Page
                                                                                                                                                       at once:484    / 536
                                                                                                                                                                "Oo-oo-oo-
oo! That's it. All together! Heave away, boys!..." but despite their united efforts the wattle hardly moved, and in the silence that followed the heavy breathing of the men
was audible.
"Now then, catch hold in twos! Hand up the lever! That's it... Where are you shoving to?"

"Now, all together! But wait a moment, boys... With a song!"

All stood silent, and a soft, pleasant velvety voice began to sing. At the end of the third verse as the last note died away, twenty voices roared out at once: "Oo-oo-oo-
oo! That's it. All together! Heave away, boys!..." but despite their united efforts the wattle hardly moved, and in the silence that followed the heavy breathing of the men
was audible.

"Here, you of the Sixth Company! Devils that you are! Lend a hand... will you? You may want us one of these days."

Some twenty men of the Sixth Company who were on their way into the village joined the haulers, and the wattle wall, which was about thirty-five feet long an seven
feet high, moved forward along the village street, swaying, pressing upon and cutting the shoulders of the gasping men.

"Get along... Falling? What are you stopping for? There now..."

Merry senseless words of abuse flowed freely.

"What are you up to?" suddenly came the authoritative voice of a sergeant major who came upon the men who were hauling their burden. "There are gentry here; the
general himself is in that hut, and you foul-mouthed devils, you brutes, I'll give it to you!" shouted he, hitting the first man who came in his way a swinging blow on the
back. "Can't you make less noise?"

The men became silent. The soldier who had been struck groaned and wiped his face, which had been scratched till it bled by his falling against the wattle.

"There, how that devil hits out! He's made my face all bloody," said he in a frightened whisper when the sergeant major had passed on.

"Don't you like it?" said a laughing voice, and moderating their tones the men moved forward.

When they were out of the village they began talking again as loud as before, interlarding their talk with the same aimless expletives.

In the hut which the men had passed, the chief officers had gathered and were in animated talk over their tea about the events of the day and the maneuvers suggested
for tomorrow. It was proposed to make a flank march to the left, cut off the Vice-King (Murat) and capture him.

By the time the soldiers had dragged the wattle fence to its place the campfires were blazing on all sides ready for cooking, the wood crackled, the snow was melting,
and black shadows of soldiers flitted to and fro all over the occupied space where the snow had been trodden down.

Axes and choppers were plied all around. Everything was done without any orders being given. Stores of wood were brought for the night, shelters were rigged up for
the officers, caldrons were being boiled, and muskets and accouterments put in order.

The wattle wall the men had brought was set up in a semicircle by the Eighth Company as a shelter from the north, propped up by musket rests, and a campfire was
built before it. They beat the tattoo, called the roll, had supper, and settled down round the fires for the night-some repairing their footgear, some smoking pipes, and
some stripping themselves naked to steam the lice out of their shirts.

Chapter VIII

One would have thought that under the almost incredibly wretched conditions the Russian soldiers were in at that time-lacking warm boots and sheepskin coats, without
a roof over their heads, in the snow with eighteen degrees of frost, and without even full rations (the commissariat did not always keep up with the troops)-they would
have presented a very sad and depressing spectacle.

On the contrary, the army had never under the best material conditions presented a more cheerful and animated aspect. This was because all who began to grow
depressed or who lost strength were sifted out of the army day by day. All the physically or morally weak had long since been left behind and only the flower of the
army-physically and mentally-remained.

More men collected behind the wattle fence of the Eighth Company than anywhere else. Two sergeants major were sitting with them and their campfire blazed brighter
than others. For leave to sit by their wattle they demanded contributions of fuel.

"Eh, Makeev! What has become of you, you son of a bitch? Are you lost or have the wolves eaten you? Fetch some more wood!" shouted a red-haired and red-faced
man, screwing up his eyes and blinking because of the smoke but not moving back from the fire. "And you, Jackdaw, go and fetch some wood!" said he to another
soldier.

This red-haired man was neither a sergeant nor a corporal, but being robust he ordered about those weaker than himself. The soldier they called "Jackdaw," a thin little
fellow with a sharp nose, rose obediently and was about to go but at that instant there came into the light of the fire the slender, handsome figure of a young soldier
carrying a load of wood.

"Bring it here-that's fine!"

They split up the wood, pressed it down on the fire, blew at it with their mouths, and fanned it with the skirts of their greatcoats, making the flames hiss and crackle.
The men drew nearer and lit their pipes. The handsome young soldier who had brought the wood, setting his arms akimbo, began stamping his cold feet rapidly and
deftly on the spot where he stood.

"Mother! The dew is cold but clear.... It's well that I'm a musketeer..." he sang, pretending to hiccough after each syllable.

"Look out, your soles will fly off!" shouted the red-haired man, noticing that the sole of the dancer's boot was hanging loose. "What a fellow you are for dancing!"

The dancer stopped, pulled off the loose piece of leather, and threw it on the fire.

"Right enough, friend," said he, and, having sat down, took out of his knapsack a scrap of blue French cloth, and wrapped it round his foot. "It's the steam that spoils
them," he added, stretching out his feet toward the fire.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 485 / 536
"They'll soon be issuing us new ones. They say that when we've finished hammering them, we're to receive double kits!"
The dancer stopped, pulled off the loose piece of leather, and threw it on the fire.

"Right enough, friend," said he, and, having sat down, took out of his knapsack a scrap of blue French cloth, and wrapped it round his foot. "It's the steam that spoils
them," he added, stretching out his feet toward the fire.

"They'll soon be issuing us new ones. They say that when we've finished hammering them, we're to receive double kits!"

"And that son of a bitch Petrov has lagged behind after all, it seems," said one sergeant major.

"I've had an eye on him this long while," said the other.

"Well, he's a poor sort of soldier..."

"But in the Third Company they say nine men were missing yesterday."

"Yes, it's all very well, but when a man's feet are frozen how can he walk?"

"Eh? Don't talk nonsense!" said a sergeant major.

"Do you want to be doing the same?" said an old soldier, turning reproachfully to the man who had spoken of frozen feet.

"Well, you know," said the sharp-nosed man they called Jackdaw in a squeaky and unsteady voice, raising himself at the other side of the fire, "a plump man gets thin,
but for a thin one it's death. Take me, now! I've got no strength left," he added, with sudden resolution turning to the sergeant major. "Tell them to send me to hospital;
I'm aching all over; anyway I shan't be able to keep up."

"That'll do, that'll do!" replied the sergeant major quietly.

The soldier said no more and the talk went on.

"What a lot of those Frenchies were taken today, and the fact is that not one of them had what you might call real boots on," said a soldier, starting a new theme. "They
were no more than make-believes."

"The Cossacks have taken their boots. They were clearing the hut for the colonel and carried them out. It was pitiful to see them, boys," put in the dancer. "As they
turned them over one seemed still alive and, would you believe it, he jabbered something in their lingo."

"But they're a clean folk, lads," the first man went on; "he was white-as white as birchbark-and some of them are such fine fellows, you might think they were nobles."

"Well, what do you think? They make soldiers of all classes there."

"But they don't understand our talk at all," said the dancer with a puzzled smile. "I asked him whose subject he was, and he jabbered in his own way. A queer lot!"

"But it's strange, friends," continued the man who had wondered at their whiteness, "the peasants at Mozhaysk were saying that when they began burying the dead-
where the battle was you know-well, those dead had been lying there for nearly a month, and says the peasant, 'they lie as white as paper, clean, and not as much smell
as a puff of powder smoke.'"

"Was it from the cold?" asked someone.

"You're a clever fellow! From the cold indeed! Why, it was hot. If it had been from the cold, ours would not have rotted either. 'But,' he says, 'go up to ours and they
are all rotten and maggoty. So,' he says, 'we tie our faces up with kerchiefs and turn our heads away as we drag them off: we can hardly do it. But theirs,' he says, 'are
white as paper and not so much smell as a whiff of gunpowder.'"

All were silent.

"It must be from their food," said the sergeant major. "They used to gobble the same food as the gentry."

No one contradicted him.

"That peasant near Mozhaysk where the battle was said the men were all called up from ten villages around and they carted for twenty days and still didn't finish carting
the dead away. And as for the wolves, he says..."

"That was a real battle," said an old soldier. "It's the only one worth remembering; but since that... it's only been tormenting folk."

"And do you know, Daddy, the day before yesterday we ran at them and, my word, they didn't let us get near before they just threw down their muskets and went on
their knees. 'Pardon!' they say. That's only one case. They say Platov took 'Poleon himself twice. But he didn't know the right charm. He catches him and catches him-
no good! He turns into a bird in his hands and flies away. And there's no way of killing him either."

"You're a first-class liar, Kiselev, when I come to look at you!"

"Liar, indeed! It's the real truth."

"If he fell into my hands, when I'd caught him I'd bury him in the ground with an aspen stake to fix him down. What a lot of men he's ruined!"

"Well, anyhow we're going to end it. He won't come here again," remarked the old soldier, yawning.

The conversation flagged, and the soldiers began settling down to sleep.

"Look at the stars. It's wonderful how they shine! You would think the women had spread out their linen," said one of the men, gazing with admiration at the Milky
Way.
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                   Page 486 / 536
"That's a sign of a good harvest next year."
The conversation flagged, and the soldiers began settling down to sleep.

"Look at the stars. It's wonderful how they shine! You would think the women had spread out their linen," said one of the men, gazing with admiration at the Milky
Way.

"That's a sign of a good harvest next year."

"We shall want some more wood."

"You warm your back and your belly gets frozen. That's queer."

"O Lord!"

"What are you pushing for? Is the fire only for you? Look how he's sprawling!"

In the silence that ensued, the snoring of those who had fallen asleep could be heard. Others turned over and warmed themselves, now and again exchanging a few
words. From a campfire a hundred paces off came a sound of general, merry laughter.

"Hark at them roaring there in the Fifth Company!" said one of the soldiers, and what a lot of them there are!"

One of the men got up and went over to the Fifth Company.

"They're having such fun," said he, coming back. "Two Frenchies have turned up. One's quite frozen and the other's an awful swaggerer. He's singing songs...."

"Oh, I'll go across and have a look...."

And several of the men went over to the Fifth Company.

Chapter IX

The fifth company was bivouacking at the very edge of the forest. A huge campfire was blazing brightly in the midst of the snow, lighting up the branches of trees heavy
with hoarfrost.

About midnight they heard the sound of steps in the snow of the forest, and the crackling of dry branches.

"A bear, lads," said one of the men.

They all raised their heads to listen, and out of the forest into the bright firelight stepped two strangely clad human figures clinging to one another.

These were two Frenchmen who had been hiding in the forest. They came up to the fire, hoarsely uttering something in a language our soldiers did not understand. One
was taller than the other; he wore an officer's hat and seemed quite exhausted. On approaching the fire he had been going to sit down, but fell. The other, a short sturdy
soldier with a shawl tied round his head, was stronger. He raised his companion and said something, pointing to his mouth. The soldiers surrounded the Frenchmen,
spread a greatcoat on the ground for the sick man, and brought some buckwheat porridge and vodka for both of them.

The exhausted French officer was Ramballe and the man with his head wrapped in the shawl was Morel, his orderly.

When Morel had drunk some vodka and finished his bowl of porridge he suddenly became unnaturally merry and chattered incessantly to the soldiers, who could not
understand him. Ramballe refused food and resting his head on his elbow lay silent beside the campfire, looking at the Russian soldiers with red and vacant eyes.
Occasionally he emitted a long-drawn groan and then again became silent. Morel, pointing to his shoulders, tried to impress on the soldiers the fact that Ramballe was
an officer and ought to be warmed. A Russian officer who had come up to the fire sent to ask his colonel whether he would not take a French officer into his hut to
warm him, and when the messenger returned and said that the colonel wished the officer to be brought to him, Ramballe was told to go. He rose and tried to walk, but
staggered and would have fallen had not a soldier standing by held him up.

"You won't do it again, eh?" said one of the soldiers, winking and turning mockingly to Ramballe.

"Oh, you fool! Why talk rubbish, lout that you are-a real peasant!" came rebukes from all sides addressed to the jesting soldier.

They surrounded Ramballe, lifted him on the crossed arms of two soldiers, and carried him to the hut. Ramballe put his arms around their necks while they carried him
and began wailing plaintively:

"Oh, you fine fellows, my kind, kind friends! These are men! Oh, my brave, kind friends," and he leaned his head against the shoulder of one of the men like a child.

Meanwhile Morel was sitting in the best place by the fire, surrounded by the soldiers.

Morel, a short sturdy Frenchman with inflamed and streaming eyes, was wearing a woman's cloak and had a shawl tied woman fashion round his head over his cap. He
was evidently tipsy, and was singing a French song in a hoarse broken voice, with an arm thrown round the nearest soldier. The soldiers simply held their sides as they
watched him.

"Now then, now then, teach us how it goes! I'll soon pick it up. How is it?" said the man-a singer and a wag-whom Morel was embracing.

"Vive Henri Quatre! Vive ce roi valiant!" sang Morel, winking. "Ce diable a quatre..."

"Vivarika! Vif-seruvaru! Sedyablyaka!" repeated the soldier, flourishing his arm and really catching the tune.

"Bravo! Ha, ha, ha!" rose their rough, joyous laughter from all sides.

Morel, wrinkling up his face, laughed too.
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"Well, go on, go on!"
"Bravo! Ha, ha, ha!" rose their rough, joyous laughter from all sides.

Morel, wrinkling up his face, laughed too.

"Well, go on, go on!"

"Qui eut le triple talent,

De boire, de battre,

Et d'etre un vert galant."

"It goes smoothly, too. Well, now, Zaletaev!"

"Ke..." Zaletaev, brought out with effort: "ke-e-e-e," he drawled, laboriously pursing his lips, "le-trip-ta-la-de-bu-de-ba, e de-tra-va-ga-la " he sang.

"Fine! Just like the Frenchie! Oh, ho ho! Do you want some more to eat?"

"Give him some porridge: it takes a long time to get filled up after starving."

They gave him some more porridge and Morel with a laugh set to work on his third bowl. All the young soldiers smiled gaily as they watched him. The older men, who
thought it undignified to amuse themselves with such nonsense, continued to lie at the opposite side of the fire, but one would occasionally raise himself on an elbow and
glance at Morel with a smile.

"They are men too," said one of them as he wrapped himself up in his coat. "Even wormwood grows on its own root."

"O Lord, O Lord! How starry it is! Tremendous! That means a hard frost...."

They all grew silent. The stars, as if knowing that no one was looking at them, began to disport themselves in the dark sky: now flaring up, now vanishing, now
trembling, they were busy whispering something gladsome and mysterious to one another.

Chapter X

The French army melted away at the uniform rate of a mathematical progression; and that crossing of the Berezina about which so much has been written was only one
intermediate stage in its destruction, and not at all the decisive episode of the campaign. If so much has been and still is written about the Berezina, on the French side
this is only because at the broken bridge across that river the calamities their army had been previously enduring were suddenly concentrated at one moment into a
tragic spectacle that remained in every memory, and on the Russian side merely because in Petersburg-far from the seat of war-a plan (again one of Pfuel's) had been
devised to catch Napoleon in a strategic trap at the Berezina River. Everyone assured himself that all would happen according to plan, and therefore insisted that it was
just the crossing of the Berezina that destroyed the French army. In reality the results of the crossing were much less disastrous to the French-in guns and men lost-than
Krasnoe had been, as the figures show.

The sole importance of the crossing of the Berezina lies in the fact that it plainly and indubitably proved the fallacy of all the plans for cutting off the enemy's retreat and
the soundness of the only possible line of action-the one Kutuzov and the general mass of the army demanded-namely, simply to follow the enemy up. The French
crowd fled at a continually increasing speed and all its energy was directed to reaching its goal. It fled like a wounded animal and it was impossible to block its path.
This was shown not so much by the arrangements it made for crossing as by what took place at the bridges. When the bridges broke down, unarmed soldiers, people
from Moscow and women with children who were with the French transport, all-carried on by vis inertiae-pressed forward into boats and into the ice-covered water
and did not, surrender.

That impulse was reasonable. The condition of fugitives and of pursuers was equally bad. As long as they remained with their own people each might hope for help
from his fellows and the definite place he held among them. But those who surrendered, while remaining in the same pitiful plight, would be on a lower level to claim a
share in the necessities of life. The French did not need to be informed of the fact that half the prisoners-with whom the Russians did not know what to do-perished of
cold and hunger despite their captors' desire to save them; they felt that it could not be otherwise. The most compassionate Russian commanders, those favorable to the
French-and even the Frenchmen in the Russian service-could do nothing for the prisoners. The French perished from the conditions to which the Russian army was
itself exposed. It was impossible to take bread and clothes from our hungry and indispensable soldiers to give to the French who, though not harmful, or hated, or
guilty, were simply unnecessary. Some Russians even did that, but they were exceptions.

Certain destruction lay behind the French but in front there was hope. Their ships had been burned, there was no salvation save in collective flight, and on that the
whole strength of the French was concentrated.

The farther they fled the more wretched became the plight of the remnant, especially after the Berezina, on which (in consequence of the Petersburg plan) special hopes
had been placed by the Russians, and the keener grew the passions of the Russian commanders, blamed one another and Kutuzov most of all. Anticipation that the
failure of the Petersburg Berezina plan would be attributed to Kutuzov led to dissatisfaction, contempt, and ridicule, more and more strongly expressed. The ridicule
and contempt were of course expressed in a respectful form, making it impossible for him to ask wherein he was to blame. They did not talk seriously to him; when
reporting to him or asking for his sanction they appeared to be fulfilling a regrettable formality, but they winked behind his back and tried to mislead him at every turn.

Because they could not understand him all these people assumed that it was useless to talk to the old man; that he would never grasp the profundity of their plans, that
he would answer with his phrases (which they thought were mere phrases) about a "golden bridge," about the impossibility of crossing the frontier with a crowd of
tatterdemalions, and so forth. They had heard all that before. And all he said-that it was necessary to await provisions, or that the men had no boots-was so simple,
while what they proposed was so complicated and clever, that it was evident that he was old and stupid and that they, though not in power, were commanders of
genius.

After the junction with the army of the brilliant admiral and Petersburg hero Wittgenstein, this mood and the gossip of the staff reached their maximum. Kutuzov saw this
and merely sighed and shrugged his shoulders. Only once, after the affair of the Berezina, did he get angry and write to Bennigsen (who reported separately to the
Emperor) the following letter:

"On account of your spells of ill health, will your excellency please be so good as to set off for Kaluga on receipt of this, and there await further commands and
appointments
 Copyright (c)from His Imperial
                2005-2009,        Majesty."
                            Infobase    Media Corp.                                                                                                     Page 488 / 536
But after Bennigsen's departure, the Grand Duke Tsarevich Constantine Pavlovich joined the army. He had taken part in the beginning of the campaign but had
subsequently been removed from the army by Kutuzov. Now having come to the army, he informed Kutuzov of the Emperor's displeasure at the poor success of our
Emperor) the following letter:

"On account of your spells of ill health, will your excellency please be so good as to set off for Kaluga on receipt of this, and there await further commands and
appointments from His Imperial Majesty."

But after Bennigsen's departure, the Grand Duke Tsarevich Constantine Pavlovich joined the army. He had taken part in the beginning of the campaign but had
subsequently been removed from the army by Kutuzov. Now having come to the army, he informed Kutuzov of the Emperor's displeasure at the poor success of our
forces and the slowness of their advance. The Emperor intended to join the army personally in a few days' time.

The old man, experienced in court as well as in military affairs-this same Kutuzov who in August had been chosen commander in chief against the sovereign's wishes
and who had removed the Grand Duke and heir-apparent from the army-who on his own authority and contrary to the Emperor's will had decided on the abandonment
of Moscow, now realized at once that his day was over, that his part was played, and that the power he was supposed to hold was no longer his. And he understood
this not merely from the attitude of the court. He saw on the one hand that the military business in which he had played his part was ended and felt that his mission was
accomplished; and at the same time he began to be conscious of the physical weariness of his aged body and of the necessity of physical rest.

On the twenty-ninth of November Kutuzov entered Vilna-his "dear Vilna" as he called it. Twice during his career Kutuzov had been governor of Vilna. In that wealthy
town, which had not been injured, he found old friends and associations, besides the comforts of life of which he had so long been deprived. And he suddenly turned
from the cares of army and state and, as far as the passions that seethed around him allowed, immersed himself in the quiet life to which he had formerly been
accustomed, as if all that was taking place and all that had still to be done in the realm of history did not concern him at all.

Chichagov, one of the most zealous "cutters-off" and "breakers-up," who had first wanted to effect a diversion in Greece and then in Warsaw but never wished to go
where he was sent: Chichagov, noted for the boldness with which he spoke to the Emperor, and who considered Kutuzov to be under an obligation to him because
when he was sent to make peace with Turkey in 1811 independently of Kutuzov, and found that peace had already been concluded, he admitted to the Emperor that
the merit of securing that peace was really Kutuzov's; this Chichagov was the first to meet Kutuzov at the castle where the latter was to stay. In undress naval uniform,
with a dirk, and holding his cap under his arm, he handed Kutuzov a garrison report and the keys of the town. The contemptuously respectful attitude of the younger
men to the old man in his dotage was expressed in the highest degree by the behavior of Chichagov, who knew of the accusations that were being directed against
Kutuzov.

When speaking to Chichagov, Kutuzov incidentally mentioned that the vehicles packed with china that had been captured from him at Borisov had been recovered and
would be restored to him.

"You mean to imply that I have nothing to eat out of.... On the contrary, I can supply you with everything even if you want to give dinner parties," warmly replied
Chichagov, who tried by every word he spoke to prove his own rectitude and therefore imagined Kutuzov to be animated by the same desire.

Kutuzov, shrugging his shoulders, replied with his subtle penetrating smile: "I meant merely to say what I said."

Contrary to the Emperor's wish Kutuzov detained the greater part of the army at Vilna. Those about him said that he became extraordinarily slack and physically feeble
during his stay in that town. He attended to army affairs reluctantly, left everything to his generals, and while awaiting the Emperor's arrival led a dissipated life.

Having left Petersburg on the seventh of December with his suite-Count Tolstoy, Prince Volkonski, Arakcheev, and others-the Emperor reached Vilna on the eleventh,
and in his traveling sleigh drove straight to the castle. In spite of the severe frost some hundred generals and staff officers in full parade uniform stood in front of the
castle, as well as a guard of honor of the Semenov regiment.

A courier who galloped to the castle in advance, in a troyka with three foam-flecked horses, shouted "Coming!" and Konovnitsyn rushed into the vestibule to inform
Kutuzov, who was waiting in the hall porter's little lodge.

A minute later the old man's large stout figure in full-dress uniform, his chest covered with orders and a scarf drawn round his stomach, waddled out into the porch. He
put on his hat with its peaks to the sides and, holding his gloves in his hand and walking with an effort sideways down the steps to the level of the street, took in his hand
the report he had prepared for the Emperor.

There was running to and fro and whispering; another troyka furiously up, and then all eyes were turned on an approaching sleigh in which the figures of the Emperor
and Volkonski could already be descried.

From the habit of fifty years all this had a physically agitating effect on the old general. He carefully and hastily felt himself all over, readjusted his hat, and pulling himself
together drew himself up and, at the very moment when the Emperor, having alighted from the sleigh, lifted his eyes to him, handed him the report and began speaking
in his smooth, ingratiating voice.

The Emperor with a rapid glance scanned Kutuzov from head to foot, frowned for an instant, but immediately mastering himself went up to the old man, extended his
arms and embraced him. And this embrace too, owing to a long-standing impression related to his innermost feelings, had its usual effect on Kutuzov and he gave a
sob.

The Emperor greeted the officers and the Semenov guard, and again pressing the old man's hand went with him into the castle.

When alone with the field marshal the Emperor expressed his dissatisfaction at the slowness of the pursuit and at the mistakes made at Krasnoe and the Berezina, and
informed him of his intentions for a future campaign abroad. Kutuzov made no rejoinder or remark. The same submissive, expressionless look with which he had
listened to the Emperor's commands on the field of Austerlitz seven years before settled on his face now.

When Kutuzov came out of the study and with lowered head was crossing the ballroom with his heavy waddling gait, he was arrested by someone's voice saying:

"Your Serene Highness!"

Kutuzov raised his head and looked for a long while into the eyes of Count Tolstoy, who stood before him holding a silver salver on which lay a small object. Kutuzov
seemed not to understand what was expected of him.

Suddenly he seemed to remember; a scarcely perceptible smile flashed across his puffy face, and bowing low and respectfully he took the object that lay on the salver.
It was the Order of St. George of the First Class.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 489 / 536
Chapter XI

Next day the field marshal gave a dinner and ball which the Emperor honored by his presence. Kutuzov had received the Order of St. George of the First Class and the
Suddenly he seemed to remember; a scarcely perceptible smile flashed across his puffy face, and bowing low and respectfully he took the object that lay on the salver.
It was the Order of St. George of the First Class.

Chapter XI

Next day the field marshal gave a dinner and ball which the Emperor honored by his presence. Kutuzov had received the Order of St. George of the First Class and the
Emperor showed him the highest honors, but everyone knew of the imperial dissatisfaction with him. The proprieties were observed and the Emperor was the first to
set that example, but everybody understood that the old man was blameworthy and good-for-nothing. When Kutuzov, conforming to a custom of Catherine's day,
ordered the standards that had been captured to be lowered at the Emperor's feet on his entering the ballroom, the Emperor made a wry face and muttered something
in which some people caught the words, "the old comedian."

The Emperor's displeasure with Kutuzov was specially increased at Vilna by the fact that Kutuzov evidently could not or would not understand the importance of the
coming campaign.

When on the following morning the Emperor said to the officers assembled about him: "You have not only saved Russia, you have saved Europe!" they all understood
that the war was not ended.

Kutuzov alone would not see this and openly expressed his opinion that no fresh war could improve the position or add to the glory of Russia, but could only spoil and
lower the glorious position that Russia had gained. He tried to prove to the Emperor the impossibility of levying fresh troops, spoke of the hardships already endured by
the people, of the possibility of failure and so forth.

This being the field marshal's frame of mind he was naturally regarded as merely a hindrance and obstacle to the impending war.

To avoid unpleasant encounters with the old man, the natural method was to do what had been done with him at Austerlitz and with Barclay at the beginning of the
Russian campaign-to transfer the authority to the Emperor himself, thus cutting the ground from under the commander in chief's feet without upsetting the old man by
informing him of the change.

With this object his staff was gradually reconstructed and its real strength removed and transferred to the Emperor. Toll, Konovnitsyn, and Ermolov received fresh
appointments. Everyone spoke loudly of the field marshal's great weakness and failing health.

His health had to be bad for his place to be taken away and given to another. And in fact his health was poor.

So naturally, simply, and gradually-just as he had come from Turkey to the Treasury in Petersburg to recruit the militia, and then to the army when he was needed
there-now when his part was played out, Kutuzov's place was taken by a new and necessary performer.

The war 1812, besides its national significance dear to every Russian heart, was now to assume another, a European, significance.

The movement of peoples from west to east was to be succeeded by a movement of peoples from east to west, and for this fresh war another leader was necessary,
having qualities and views differing from Kutuzov's and animated by different motives.

Alexander I was as necessary for the movement of the peoples from east to west and for the refixing of national frontiers as Kutuzov had been for the salvation and
glory of Russia.

Kutuzov did not understand what Europe, the balance of power, or Napoleon meant. He could not understand it. For the representative of the Russian people, after
the enemy had been destroyed and Russia had been liberated and raised to the summit of her glory, there was nothing left to do as a Russian. Nothing remained for the
representative of the national war but to die, and Kutuzov died.

Chapter XII

As generally happens, Pierre did not feel the full effects of the physical privation and strain he had suffered as prisoner until after they were over. After his liberation he
reached Orel, and on the third day there, when preparing to go to Kiev, he fell ill and was laid up for three months. He had what the doctors termed "bilious fever." But
despite the fact that the doctors treated him, bled him, and gave him medicines to drink, he recovered.

Scarcely any impression was left on Pierre's mind by all that happened to him from the time of his rescue till his illness. He remembered only the dull gray weather now
rainy and now snowy, internal physical distress, and pains in his feet and side. He remembered a general impression of the misfortunes and sufferings of people and of
being worried by the curiosity of officers and generals who questioned him, he also remembered his difficulty in procuring a conveyance and horses, and above all he
remembered his incapacity to think and feel all that time. On the day of his rescue he had seen the body of Petya Rostov. That same day he had learned that Prince
Andrew, after surviving the battle of Borodino for more than a month had recently died in the Rostovs' house at Yaroslavl, and Denisov who told him this news also
mentioned Helene's death, supposing that Pierre had heard of it long before. All this at the time seemed merely strange to Pierre: he felt he could not grasp its
significance. Just then he was only anxious to get away as quickly as possible from places where people were killing one another, to some peaceful refuge where he
could recover himself, rest, and think over all the strange new facts he had learned; but on reaching Orel he immediately fell ill. When he came to himself after his illness
he saw in attendance on him two of his servants, Terenty and Vaska, who had come from Moscow; and also his cousin the eldest princess, who had been living on his
estate at Elets and hearing of his rescue and illness had come to look after him.

It was only gradually during his convalescence that Pierre lost the impressions he had become accustomed to during the last few months and got used to the idea that no
one would oblige him to go anywhere tomorrow, that no one would deprive him of his warm bed, and that he would be sure to get his dinner, tea, and supper. But for a
long time in his dreams he still saw himself in the conditions of captivity. In the same way little by little he came to understand the news he had been told after his rescue,
about the death of Prince Andrew, the death of his wife, and the destruction of the French.

A joyous feeling of freedom-that complete inalienable freedom natural to man which he had first experienced at the first halt outside Moscow-filled Pierre's soul during
his convalescence. He was surprised to find that this inner freedom, which was independent of external conditions, now had as it were an additional setting of external
liberty. He was alone in a strange town, without acquaintances. No one demanded anything of him or sent him anywhere. He had all he wanted: the thought of his wife
which had been a continual torment to him was no longer there, since she was no more.

"Oh, how good! How splendid!" said he to himself when a cleanly laid table was moved up to him with savory beef tea, or when he lay down for the night on a soft
clean bed, or when he remembered that the French had gone and that his wife was no more. "Oh, how good, how splendid!"
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 490 / 536
And by old habit he asked himself the question: "Well, and what then? What am I going to do?" And he immediately gave himself the answer: "Well, I shall live. Ah,
how splendid!"
which had been a continual torment to him was no longer there, since she was no more.

"Oh, how good! How splendid!" said he to himself when a cleanly laid table was moved up to him with savory beef tea, or when he lay down for the night on a soft
clean bed, or when he remembered that the French had gone and that his wife was no more. "Oh, how good, how splendid!"

And by old habit he asked himself the question: "Well, and what then? What am I going to do?" And he immediately gave himself the answer: "Well, I shall live. Ah,
how splendid!"

The very question that had formerly tormented him, the thing he had continually sought to find-the aim of life-no longer existed for him now. That search for the aim of
life had not merely disappeared temporarily-he felt that it no longer existed for him and could not present itself again. And this very absence of an aim gave him the
complete, joyous sense of freedom which constituted his happiness at this time.

He could not see an aim, for he now had faith-not faith in any kind of rule, or words, or ideas, but faith in an ever-living, ever-manifest God. Formerly he had sought
Him in aims he set himself. That search for an aim had been simply a search for God, and suddenly in his captivity he had learned not by words or reasoning but by
direct feeling what his nurse had told him long ago: that God is here and everywhere. In his captivity he had learned that in Karataev God was greater, more infinite and
unfathomable than in the Architect of the Universe recognized by the Freemasons. He felt like a man who after straining his eyes to see into the far distance finds what
he sought at his very feet. All his life he had looked over the heads of the men around him, when he should have merely looked in front of him without straining his eyes.

In the past he had never been able to find that great inscrutable infinite something. He had only felt that it must exist somewhere and had looked for it. In everything near
and comprehensible he had only what was limited, petty, commonplace, and senseless. He had equipped himself with a mental telescope and looked into remote space,
where petty worldliness hiding itself in misty distance had seemed to him great and infinite merely because it was not clearly seen. And such had European life, politics,
Freemasonry, philosophy, and philanthropy seemed to him. But even then, at moments of weakness as he had accounted them, his mind had penetrated to those
distances and he had there seen the same pettiness, worldliness, and senselessness. Now, however, he had learned to see the great, eternal, and infinite in everything,
and therefore-to see it and enjoy its contemplation-he naturally threw away the telescope through which he had till now gazed over men's heads, and gladly regarded
the ever-changing, eternally great, unfathomable, and infinite life around him. And the closer he looked the more tranquil and happy he became. That dreadful question,
"What for?" which had formerly destroyed all his mental edifices, no longer existed for him. To that question, "What for?" a simple answer was now always ready in his
soul: "Because there is a God, that God without whose will not one hair falls from a man's head."

Chapter XIII

In external ways Pierre had hardly changed at all. In appearance he was just what he used to be. As before he was absent-minded and seemed occupied not with what
was before his eyes but with something special of his own. The difference between his former and present self was that formerly when he did not grasp what lay before
him or was said to him, he had puckered his forehead painfully as if vainly seeking to distinguish something at a distance. At present he still forgot what was said to him
and still did not see what was before his eyes, but he now looked with a scarcely perceptible and seemingly ironic smile at what was before him and listened to what
was said, though evidently seeing and hearing something quite different. Formerly he had appeared to be a kindhearted but unhappy man, and so people had been
inclined to avoid him. Now a smile at the joy of life always played round his lips, and sympathy for others, shone in his eyes with a questioning look as to whether they
were as contented as he was, and people felt pleased by his presence.

Previously he had talked a great deal, grew excited when he talked, and seldom listened; now he was seldom carried away in conversation and knew how to listen so
that people readily told him their most intimate secrets.

The princess, who had never liked Pierre and had been particularly hostile to him since she had felt herself under obligations to him after the old count's death, now after
staying a short time in Orel-where she had come intending to show Pierre that in spite of his ingratitude she considered it her duty to nurse him-felt to her surprise and
vexation that she had become fond of him. Pierre did not in any way seek her approval, he merely studied her with interest. Formerly she had felt that he regarded her
with indifference and irony, and so had shrunk into herself as she did with others and had shown him only the combative side of her nature; but now he seemed to be
trying to understand the most intimate places of her heart, and, mistrustfully at first but afterwards gratefully, she let him see the hidden, kindly sides of her character.

The most cunning man could not have crept into her confidence more successfully, evoking memories of the best times of her youth and showing sympathy with them.
Yet Pierre's cunning consisted simply in finding pleasure in drawing out the human qualities of the embittered, hard, and (in her own way) proud princess.

"Yes, he is a very, very kind man when he is not under the influence of bad people but of people such as myself," thought she.

His servants too-Terenty and Vaska-in their own way noticed the change that had taken place in Pierre. They considered that he had become much "simpler." Terenty,
when he had helped him undress and wished him good night, often lingered with his master's boots in his hands and clothes over his arm, to see whether he would not
start a talk. And Pierre, noticing that Terenty wanted a chat, generally kept him there.

"Well, tell me... now, how did you get food?" he would ask.

And Terenty would begin talking of the destruction of Moscow, and of the old count, and would stand for a long time holding the clothes and talking, or sometimes
listening to Pierre's stories, and then would go out into the hall with a pleasant sense of intimacy with his master and affection for him.

The doctor who attended Pierre and visited him every day, though he considered it his duty as a doctor to pose as a man whose every moment was of value to
suffering humanity, would sit for hours with Pierre telling him his favorite anecdotes and his observations on the characters of his patients in general, and especially of the
ladies.

"It's a pleasure to talk to a man like that; he is not like our provincials," he would say.

There were several prisoners from the French army in Orel, and the doctor brought one of them, a young Italian, to see Pierre.

This officer began visiting Pierre, and the princess used to make fun of the tenderness the Italian expressed for him.

The Italian seemed happy only when he could come to see Pierre, talk with him, tell him about his past, his life at home, and his love, and pour out to him his indignation
against the French and especially against Napoleon.

"If all Russians are in the least like you, it is sacrilege to fight such a nation," he said to Pierre. "You, who have suffered so from the French, do not even feel animosity
toward them."

 Copyright
Pierre      (c) 2005-2009,
       had evoked            Infobase
                   the passionate      Media
                                  affection    Corp.
                                            of the Italian merely by evoking the best side of his nature and taking a pleasure in so doing.              Page 491 / 536

During the last days of Pierre's stay in Orel his old Masonic acquaintance Count Willarski, who had introduced him to the lodge in 1807, came to see him. Willarski
"If all Russians are in the least like you, it is sacrilege to fight such a nation," he said to Pierre. "You, who have suffered so from the French, do not even feel animosity
toward them."

Pierre had evoked the passionate affection of the Italian merely by evoking the best side of his nature and taking a pleasure in so doing.

During the last days of Pierre's stay in Orel his old Masonic acquaintance Count Willarski, who had introduced him to the lodge in 1807, came to see him. Willarski
was married to a Russian heiress who had a large estate in Orel province, and he occupied a temporary post in the commissariat department in that town.

Hearing that Bezukhov was in Orel, Willarski, though they had never been intimate, came to him with the professions of friendship and intimacy that people who meet in
a desert generally express for one another. Willarski felt dull in Orel and was pleased to meet a man of his own circle and, as he supposed, of similar interests.

But to his surprise Willarski soon noticed that Pierre had lagged much behind the times, and had sunk, as he expressed it to himself, into apathy and egotism.

"You are letting yourself go, my dear fellow," he said.

But for all that Willarski found it pleasanter now than it had been formerly to be with Pierre, and came to see him every day. To Pierre as he looked at and listened to
Willarski, it seemed strange to think that he had been like that himself but a short time before.

Willarski was a married man with a family, busy with his family affairs, his wife's affairs, and his official duties. He regarded all these occupations as hindrances to life,
and considered that they were all contemptible because their aim was the welfare of himself and his family. Military, administrative, political, and Masonic interests
continually absorbed his attention. And Pierre, without trying to change the other's views and without condemning him, but with the quiet, joyful, and amused smile now
habitual to him, was interested in this strange though very familiar phenomenon.

There was a new feature in Pierre's relations with Willarski, with the princess, with the doctor, and with all the people he now met, which gained for him the general
good will. This was his acknowledgment of the impossibility of changing a man's convictions by words, and his recognition of the possibility of everyone thinking,
feeling, and seeing things each from his own point of view. This legitimate peculiarity of each individual which used to excite and irritate Pierre now became a basis of
the sympathy he felt for, and the interest he took in, other people. The difference, and sometimes complete contradiction, between men's opinions and their lives, and
between one man and another, pleased him and drew from him an amused and gentle smile.

In practical matters Pierre unexpectedly felt within himself a center of gravity he had previously lacked. Formerly all pecuniary questions, especially requests for money
to which, as an extremely wealthy man, he was very exposed, produced in him a state of hopeless agitation and perplexity. "To give or not to give?" he had asked
himself. "I have it and he needs it. But someone else needs it still more. Who needs it most? And perhaps they are both impostors?" In the old days he had been unable
to find a way out of all these surmises and had given to all who asked as long as he had anything to give. Formerly he had been in a similar state of perplexity with
regard to every question concerning his property, when one person advised one thing and another something else.

Now to his surprise he found that he no longer felt either doubt or perplexity about these questions. There was now within him a judge who by some rule unknown to
him decided what should or should not be done.

He was as indifferent as heretofore to money matters, but now he felt certain of what ought and what ought not to be done. The first time he had recourse to his new
judge was when a French prisoner, a colonel, came to him and, after talking a great deal about his exploits, concluded by making what amounted to a demand that
Pierre should give him four thousand francs to send to his wife and children. Pierre refused without the least difficulty or effort, and was afterwards surprised how
simple and easy had been what used to appear so insurmountably difficult. At the same time that he refused the colonel's demand he made up his mind that he must
have recourse to artifice when leaving Orel, to induce the Italian officer to accept some money of which he was evidently in need. A further proof to Pierre of his own
more settled outlook on practical matters was furnished by his decision with regard to his wife's debts and to the rebuilding of his houses in and near Moscow.

His head steward came to him at Orel and Pierre reckoned up with him his diminished income. The burning of Moscow had cost him, according to the head steward's
calculation, about two million rubles.

To console Pierre for these losses the head steward gave him an estimate showing that despite these losses his income would not be diminished but would even be
increased if he refused to pay his wife's debts which he was under no obligation to meet, and did not rebuild his Moscow house and the country house on his Moscow
estate, which had cost him eighty thousand rubles a year and brought in nothing.

"Yes, of course that's true," said Pierre with a cheerful smile. "I don't need all that at all. By being ruined I have become much richer."

But in January Savelich came from Moscow and gave him an account of the state of things there, and spoke of the estimate an architect had made of the cost of
rebuilding the town and country houses, speaking of this as of a settled matter. About the same time he received letters from Prince Vasili and other Petersburg
acquaintances speaking of his wife's debts. And Pierre decided that the steward's proposals which had so pleased him were wrong and that he must go to Petersburg
and settle his wife's affairs and must rebuild in Moscow. Why this was necessary he did not know, but he knew for certain that it was necessary. His income would be
reduced by three fourths, but he felt it must be done.

Willarski was going to Moscow and they agreed to travel together.

During the whole time of his convalescence in Orel Pierre had experienced a feeling of joy, freedom, and life; but when during his journey he found himself in the open
world and saw hundreds of new faces, that feeling was intensified. Throughout his journey he felt like a schoolboy on holiday. Everyone-the stagecoach driver, the
post-house overseers, the peasants on the roads and in the villages-had a new significance for him. The presence and remarks of Willarski who continually deplored the
ignorance and poverty of Russia and its backwardness compared with Europe only heightened Pierre's pleasure. Where Willarski saw deadness Pierre saw an
extraordinary strength and vitality-the strength which in that vast space amid the snows maintained the life of this original, peculiar, and unique people. He did not
contradict Willarski and even seemed to agree with him-an apparent agreement being the simplest way to avoid discussions that could lead to nothing-and he smiled
joyfully as he listened to him.

Chapter XIV

It would be difficult to explain why and whither ants whose heap has been destroyed are hurrying: some from the heap dragging bits of rubbish, larvae, and corpses,
others back to the heap, or why they jostle, overtake one another, and fight, and it would be equally difficult to explain what caused the Russians after the departure of
the French to throng to the place that had formerly been Moscow. But when we watch the ants round their ruined heap, the tenacity, energy, and immense number of
the delving insects prove that despite the destruction of the heap, something indestructible, which though intangible is the real strength of the colony, still exists; and
 Copyrightthough
similarly,  (c) 2005-2009,
                  in MoscowInfobase     Media
                               in the month     Corp. there was no government no churches, shrines, riches, or houses-it was still the Moscow it had
                                             of October                                                                                                 Page
                                                                                                                                                           been in492    / 536
                                                                                                                                                                     August. All
was destroyed, except something intangible yet powerful and indestructible.
It would be difficult to explain why and whither ants whose heap has been destroyed are hurrying: some from the heap dragging bits of rubbish, larvae, and corpses,
others back to the heap, or why they jostle, overtake one another, and fight, and it would be equally difficult to explain what caused the Russians after the departure of
the French to throng to the place that had formerly been Moscow. But when we watch the ants round their ruined heap, the tenacity, energy, and immense number of
the delving insects prove that despite the destruction of the heap, something indestructible, which though intangible is the real strength of the colony, still exists; and
similarly, though in Moscow in the month of October there was no government no churches, shrines, riches, or houses-it was still the Moscow it had been in August. All
was destroyed, except something intangible yet powerful and indestructible.

The motives of those who thronged from all sides to Moscow after it had been cleared of the enemy were most diverse and personal, and at first for the most part
savage and brutal. One motive only they all had in common: a desire to get to the place that had been called Moscow, to apply their activities there.

Within a week Moscow already had fifteen thousand inhabitants, in a fortnight twenty-five thousand, and so on. By the autumn of 1813 the number, ever increasing and
increasing, exceeded what it had been in 1812.

The first Russians to enter Moscow were the Cossacks of Wintzingerode's detachment, peasants from the adjacent villages, and residents who had fled from Moscow
and had been hiding in its vicinity. The Russians who entered Moscow, finding it plundered, plundered it in their turn. They continued what the French had begun. Trains
of peasant carts came to Moscow to carry off to the villages what had been abandoned in the ruined houses and the streets. The Cossacks carried off what they could
to their camps, and the householders seized all they could find in other houses and moved it to their own, pretending that it was their property.

But the first plunderers were followed by a second and a third contingent, and with increasing numbers plundering became more and more difficult and assumed more
definite forms.

The French found Moscow abandoned but with all the organizations of regular life, with diverse branches of commerce and craftsmanship, with luxury, and
governmental and religious institutions. These forms were lifeless but still existed. There were bazaars, shops, warehouses, market stalls, granaries-for the most part still
stocked with goods-and there were factories and workshops, palaces and wealthy houses filled with luxuries, hospitals, prisons, government offices, churches, and
cathedrals. The longer the French remained the more these forms of town life perished, until finally all was merged into one confused, lifeless scene of plunder.

The more the plundering by the French continued, the more both the wealth of Moscow and the strength of its plunderers was destroyed. But plundering by the
Russians, with which the reoccupation of the city began, had an opposite effect: the longer it continued and the greater the number of people taking part in it the more
rapidly was the wealth of the city and its regular life restored.

Besides the plunderers, very various people, some drawn by curiosity, some by official duties, some by self-interest-house owners, clergy, officials of all kinds,
tradesmen, artisans, and peasants-streamed into Moscow as blood flows to the heart.

Within a week the peasants who came with empty carts to carry off plunder were stopped by the authorities and made to cart the corpses out of the town. Other
peasants, having heard of their comrades' discomfiture, came to town bringing rye, oats, and hay, and beat down one another's prices to below what they had been in
former days. Gangs of carpenters hoping for high pay arrived in Moscow every day, and on all sides logs were being hewn, new houses built, and old, charred ones
repaired. Tradesmen began trading in booths. Cookshops and taverns were opened in partially burned houses. The clergy resumed the services in many churches that
had not been burned. Donors contributed Church property that had been stolen. Government clerks set up their baize-covered tables and their pigeonholes of
documents in small rooms. The higher authorities and the police organized the distribution of goods left behind by the French. The owners of houses in which much
property had been left, brought there from other houses, complained of the injustice of taking everything to the Faceted Palace in the Kremlin; others insisted that as the
French had gathered things from different houses into this or that house, it would be unfair to allow its owner to keep all that was found there. They abused the police
and bribed them, made out estimates at ten times their value for government stores that had perished in the fire, and demanded relief. And Count Rostopchin wrote
proclamations.

Chapter XV

At the end of January Pierre went to Moscow and stayed in an annex of his house which had not been burned. He called on Count Rostopchin and on some
acquaintances who were back in Moscow, and he intended to leave for Petersburg two days later. Everybody was celebrating the victory, everything was bubbling
with life in the ruined but reviving city. Everyone was pleased to see Pierre, everyone wished to meet him, and everyone questioned him about what he had seen. Pierre
felt particularly well disposed toward them all, but was now instinctively on his guard for fear of binding himself in any way. To all questions put to him-whether
important or quite trifling-such as: Where would he live? Was he going to rebuild? When was he going to Petersburg and would he mind taking a parcel for someone?-
he replied: "Yes, perhaps," or, "I think so," and so on.

He had heard that the Rostovs were at Kostroma but the thought of Natasha seldom occurred to him. If it did it was only as a pleasant memory of the distant past. He
felt himself not only free from social obligations but also from that feeling which, it seemed to him, he had aroused in himself.

On the third day after his arrival he heard from the Drubetskoys that Princess Mary was in Moscow. The death, sufferings, and last days of Prince Andrew had often
occupied Pierre's thoughts and now recurred to him with fresh vividness. Having heard at dinner that Princess Mary was in Moscow and living in her house-which had
not been burned-in Vozdvizhenka Street, he drove that same evening to see her.

On his way to the house Pierre kept thinking of Prince Andrew, of their friendship, of his various meetings with him, and especially of the last one at Borodino.

"Is it possible that he died in the bitter frame of mind he was then in? Is it possible that the meaning of life was not disclosed to him before he died?" thought Pierre. He
recalled Karataev and his death and involuntarily began to compare these two men, so different, and yet so similar in that they had both lived and both died and in the
love he felt for both of them.

Pierre drove up to the house of the old prince in a most serious mood. The house had escaped the fire; it showed signs of damage but its general aspect was
unchanged. The old footman, who met Pierre with a stern face as if wishing to make the visitor feel that the absence of the old prince had not disturbed the order of
things in the house, informed him that the princess had gone to her own apartments, and that she received on Sundays.

"Announce me. Perhaps she will see me," said Pierre.

"Yes, sir," said the man. "Please step into the portrait gallery."

A few minutes later the footman returned with Dessalles, who brought word from the princess that she would be very glad to see Pierre if he would excuse her want of
ceremony and come upstairs to her apartment.

 Copyright
In           (c) 2005-2009,
   a rather low               Infobase
                 room lit by one candle Media
                                        sat the Corp.                                                                                              Page
                                                princess and with her another person dressed in black. Pierre remembered that the princess always had lady493 / 536
                                                                                                                                                          companions,
but who they were and what they were like he never knew or remembered. "This must be one of her companions," he thought, glancing at the lady in the black dress.
A few minutes later the footman returned with Dessalles, who brought word from the princess that she would be very glad to see Pierre if he would excuse her want of
ceremony and come upstairs to her apartment.

In a rather low room lit by one candle sat the princess and with her another person dressed in black. Pierre remembered that the princess always had lady companions,
but who they were and what they were like he never knew or remembered. "This must be one of her companions," he thought, glancing at the lady in the black dress.

The princess rose quickly to meet him and held out her hand.

"Yes," she said, looking at his altered face after he had kissed her hand, "so this is how we meet again. He of spoke of you even at the very last," she went on, turning
her eyes from Pierre to her companion with a shyness that surprised him for an instant.

"I was so glad to hear of your safety. It was the first piece of good news we had received for a long time."

Again the princess glanced round at her companion with even more uneasiness in her manner and was about to add something, but Pierre interrupted her.

"Just imagine-I knew nothing about him!" said he. "I thought he had been killed. All I know I heard at second hand from others. I only know that he fell in with the
Rostovs.... What a strange coincidence!"

Pierre spoke rapidly and with animation. He glanced once at the companion's face, saw her attentive and kindly gaze fixed on him, and, as often happens when one is
talking, felt somehow that this companion in the black dress was a good, kind, excellent creature who would not hinder his conversing freely with Princess Mary.

But when he mentioned the Rostovs, Princess Mary's face expressed still greater embarrassment. She again glanced rapidly from Pierre's face to that of the lady in the
black dress and said:

"Do you really not recognize her?"

Pierre looked again at the companion's pale, delicate face with its black eyes and peculiar mouth, and something near to him, long forgotten and more than sweet,
looked at him from those attentive eyes.

"But no, it can't be!" he thought. "This stern, thin, pale face that looks so much older! It cannot be she. It merely reminds me of her." But at that moment Princess Mary
said, "Natasha!" And with difficulty, effort, and stress, like the opening of a door grown rusty on its hinges, a smile appeared on the face with the attentive eyes, and
from that opening door came a breath of fragrance which suffused Pierre with a happiness he had long forgotten and of which he had not even been thinking-especially
at that moment. It suffused him, seized him, and enveloped him completely. When she smiled doubt was no longer possible, it was Natasha and he loved her.

At that moment Pierre involuntarily betrayed to her, to Princess Mary, and above all to himself, a secret of which he himself had been unaware. He flushed joyfully yet
with painful distress. He tried to hide his agitation. But the more he tried to hide it the more clearly-clearer than any words could have done-did he betray to himself, to
her, and to Princess Mary that he loved her.

"No, it's only the unexpectedness of it," thought Pierre. But as soon as he tried to continue the conversation he had begun with Princess Mary he again glanced at
Natasha, and a still-deeper flush suffused his face and a still-stronger agitation of mingled joy and fear seized his soul. He became confused in his speech and stopped in
the middle of what he was saying.

Pierre had failed to notice Natasha because he did not at all expect to see her there, but he had failed to recognize her because the change in her since he last saw her
was immense. She had grown thin and pale, but that was not what made her unrecognizable; she was unrecognizable at the moment he entered because on that face
whose eyes had always shone with a suppressed smile of the joy of life, now when he first entered and glanced at her there was not the least shadow of a smile: only
her eyes were kindly attentive and sadly interrogative.

Pierre's confusion was not reflected by any confusion on Natasha's part, but only by the pleasure that just perceptibly lit up her whole face.

Chapter XVI

"She has come to stay with me," said Princess Mary. "The count and countess will be here in a few days. The countess is in a dreadful state; but it was necessary for
Natasha herself to see a doctor. They insisted on her coming with me."

"Yes, is there a family free from sorrow now?" said Pierre, addressing Natasha. "You know it happened the very day we were rescued. I saw him. What a delightful
boy he was!"

Natasha looked at him, and by way of answer to his words her eyes widened and lit up.

"What can one say or think of as a consolation?" said Pierre. "Nothing! Why had such a splendid boy, so full of life, to die?"

"Yes, in these days it would be hard to live without faith..." remarked Princess Mary.

"Yes, yes, that is really true," Pierre hastily interrupted her.

"Why is it true?" Natasha asked, looking attentively into Pierre's eyes.

"How can you ask why?" said Princess Mary. "The thought alone of what awaits..."

Natasha without waiting for Princess Mary to finish again looked inquiringly at Pierre.

"And because," Pierre continued, "only one who believes that there is a God ruling us can bear a loss such as hers and... yours."

Natasha had already opened her mouth to speak but suddenly stopped. Pierre hurriedly turned away from her and again addressed Princess Mary, asking about his
friend's last days.

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                                  vanished, Corp.                                                                                                Page
                                               at the same time he felt that his freedom had also completely gone. He felt that there was now a judge    494
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                                                                                                                                                             every
word and action whose judgment mattered more to him than that of all the rest of the world. As he spoke now he was considering what impression his words would
make on Natasha. He did not purposely say things to please her, but whatever he was saying he regarded from her standpoint.
Natasha had already opened her mouth to speak but suddenly stopped. Pierre hurriedly turned away from her and again addressed Princess Mary, asking about his
friend's last days.

Pierre's confusion had now almost vanished, but at the same time he felt that his freedom had also completely gone. He felt that there was now a judge of his every
word and action whose judgment mattered more to him than that of all the rest of the world. As he spoke now he was considering what impression his words would
make on Natasha. He did not purposely say things to please her, but whatever he was saying he regarded from her standpoint.

Princess Mary-reluctantly as is usual in such cases-began telling of the condition in which she had found Prince Andrew. But Pierre's face quivering with emotion, his
questions and his eager restless expression, gradually compelled her to go into details which she feared to recall for her own sake.

"Yes, yes, and so...? " Pierre kept saying as he leaned toward her with his whole body and eagerly listened to her story. "Yes, yes... so he grew tranquil and softened?
With all his soul he had always sought one thing-to be perfectly good-so he could not be afraid of death. The faults he had-if he had any-were not of his making. So he
did soften?... What a happy thing that he saw you again," he added, suddenly turning to Natasha and looking at her with eyes full of tears.

Natasha's face twitched. She frowned and lowered her eyes for a moment. She hesitated for an instant whether to speak or not.

"Yes, that was happiness," she then said in her quiet voice with its deep chest notes. "For me it certainly was happiness." She paused. "And he... he... he said he was
wishing for it at the very moment I entered the room...."

Natasha's voice broke. She blushed, pressed her clasped hands on her knees, and then controlling herself with an evident effort lifted her head and began to speak
rapidly.

"We knew nothing of it when we started from Moscow. I did not dare to ask about him. Then suddenly Sonya told me he was traveling with us. I had no idea and
could not imagine what state he was in, all I wanted was to see him and be with him," she said, trembling, and breathing quickly.

And not letting them interrupt her she went on to tell what she had never yet mentioned to anyone-all she had lived through during those three weeks of their journey
and life at Yaroslavl.

Pierre listened to her with lips parted and eyes fixed upon her full of tears. As he listened he did not think of Prince Andrew, nor of death, nor of what she was telling.
He listened to her and felt only pity for her, for what she was suffering now while she was speaking.

Princess Mary, frowning in her effort to hold back her tears, sat beside Natasha, and heard for the first time the story of those last days of her brother's and Natasha's
love.

Evidently Natasha needed to tell that painful yet joyful tale.

She spoke, mingling most trifling details with the intimate secrets of her soul, and it seemed as if she could never finish. Several times she repeated the same thing twice.

Dessalles' voice was heard outside the door asking whether little Nicholas might come in to say good night.

"Well, that's all-everything," said Natasha.

She got up quickly just as Nicholas entered, almost ran to the door which was hidden by curtains, struck her head against it, and rushed from the room with a moan
either of pain or sorrow.

Pierre gazed at the door through which she had disappeared and did not understand why he suddenly felt all alone in the world.

Princess Mary roused him from his abstraction by drawing his attention to her nephew who had entered the room.

At that moment of emotional tenderness young Nicholas' face, which resembled his father's, affected Pierre so much that when he had kissed the boy he got up quickly,
took out his handkerchief, and went to the window. He wished to take leave of Princess Mary, but she would not let him go.

"No, Natasha and I sometimes don't go to sleep till after two, so please don't go. I will order supper. Go downstairs, we will come immediately."

Before Pierre left the room Princess Mary told him: "This is the first time she has talked of him like that."

Chapter XVII

Pierre was shown into the large, brightly lit dining room; a few minutes later he heard footsteps and Princess Mary entered with Natasha. Natasha was calm, though a
severe and grave expression had again settled on her face. They all three of them now experienced that feeling of awkwardness which usually follows after a serious
and heartfelt talk. It is impossible to go back to the same conversation, to talk of trifles is awkward, and yet the desire to speak is there and silence seems like
affectation. They went silently to table. The footmen drew back the chairs and pushed them up again. Pierre unfolded his cold table napkin and, resolving to break the
silence, looked at Natasha and at Princess Mary. They had evidently both formed the same resolution; the eyes of both shone with satisfaction and a confession that
besides sorrow life also has joy.

"Do you take vodka, Count?" asked Princess Mary, and those words suddenly banished the shadows of the past. "Now tell us about yourself," said she. "One hears
such improbable wonders about you."

"Yes," replied Pierre with the smile of mild irony now habitual to him. "They even tell me wonders I myself never dreamed of! Mary Abramovna invited me to her house
and kept telling me what had happened, or ought to have happened, to me. Stepan Stepanych also instructed me how I ought to tell of my experiences. In general I
have noticed that it is very easy to be an interesting man (I am an interesting man now); people invite me out and tell me all about myself."

Natasha smiled and was on the point of speaking.

"We have been told," Princess Mary interrupted her, "that you lost two millions in Moscow. Is that true?"

 Copyright
"But        (c) 2005-2009,
     I am three  times as richInfobase  Media
                               as before,"      Corp.
                                           returned Pierre.                                                                                            Page 495 / 536

Though the position was now altered by his decision to pay his wife's debts and to rebuild his houses, Pierre still maintained that he had become three times as rich as
Natasha smiled and was on the point of speaking.

"We have been told," Princess Mary interrupted her, "that you lost two millions in Moscow. Is that true?"

"But I am three times as rich as before," returned Pierre.

Though the position was now altered by his decision to pay his wife's debts and to rebuild his houses, Pierre still maintained that he had become three times as rich as
before.

"What I have certainly gained is freedom," he began seriously, but did not continue, noticing that this theme was too egotistic.

"And are you building?"

"Yes. Savelich says I must!"

"Tell me, you did not know of the countess' death when you decided to remain in Moscow?" asked Princess Mary and immediately blushed, noticing that her question,
following his mention of freedom, ascribed to his words a meaning he had perhaps not intended.

"No," answered Pierre, evidently not considering awkward the meaning Princess Mary had given to his words. "I heard of it in Orel and you cannot imagine how it
shocked me. We were not an exemplary couple," he added quickly, glancing at Natasha and noticing on her face curiosity as to how he would speak of his wife, "but
her death shocked me terribly. When two people quarrel they are always both in fault, and one's own guilt suddenly becomes terribly serious when the other is no
longer alive. And then such a death... without friends and without consolation! I am very, very sorry for her," he concluded, and was pleased to notice a look of glad
approval on Natasha's face.

"Yes, and so you are once more an eligible bachelor," said Princess Mary.

Pierre suddenly flushed crimson and for a long time tried not to look at Natasha. When he ventured to glance her way again her face was cold, stern, and he fancied
even contemptuous.

"And did you really see and speak to Napoleon, as we have been told?" said Princess Mary.

Pierre laughed.

"No, not once! Everybody seems to imagine that being taken prisoner means being Napoleon's guest. Not only did I never see him but I heard nothing about him-I was
in much lower company!"

Supper was over, and Pierre who at first declined to speak about his captivity was gradually led on to do so.

"But it's true that you remained in Moscow to kill Napoleon?" Natasha asked with a slight smile. "I guessed it then when we met at the Sukharev tower, do you
remember?"

Pierre admitted that it was true, and from that was gradually led by Princess Mary's questions and especially by Natasha's into giving a detailed account of his
adventures.

At first he spoke with the amused and mild irony now customary with him toward everybody and especially toward himself, but when he came to describe the horrors
and sufferings he had witnessed he was unconsciously carried away and began speaking with the suppressed emotion of a man re-experiencing in recollection strong
impressions he has lived through.

Princess Mary with a gentle smile looked now at Pierre and now at Natasha. In the whole narrative she saw only Pierre and his goodness. Natasha, leaning on her
elbow, the expression of her face constantly changing with the narrative, watched Pierre with an attention that never wandered-evidently herself experiencing all that he
described. Not only her look, but her exclamations and the brief questions she put, showed Pierre that she understood just what he wished to convey. It was clear that
she understood not only what he said but also what he wished to, but could not, express in words. The account Pierre gave of the incident with the child and the
woman for protecting whom he was arrested was this: "It was an awful sight-children abandoned, some in the flames... One was snatched out before my eyes... and
there were women who had their things snatched off and their earrings torn out..." he flushed and grew confused. "Then a patrol arrived and all the men-all those who
were not looting, that is-were arrested, and I among them."

"I am sure you're not telling us everything; I am sure you did something..." said Natasha and pausing added, "something fine?"

Pierre continued. When he spoke of the execution he wanted to pass over the horrible details, but Natasha insisted that he should not omit anything.

Pierre began to tell about Karataev, but paused. By this time he had risen from the table and was pacing the room, Natasha following him with her eyes. Then he
added:

"No, you can't understand what I learned from that illiterate man-that simple fellow."

"Yes, yes, go on!" said Natasha. "Where is he?"

"They killed him almost before my eyes."

And Pierre, his voice trembling continually, went on to tell of the last days of their retreat, of Karataev's illness and his death.

He told of his adventures as he had never yet recalled them. He now, as it were, saw a new meaning in all he had gone through. Now that he was telling it all to
Natasha he experienced that pleasure which a man has when women listen to him-not clever women who when listening either try to remember what they hear to enrich
their minds and when opportunity offers to retell it, or who wish to adopt it to some thought of their own and promptly contribute their own clever comments prepared
in their little mental workshop-but the pleasure given by real women gifted with a capacity to select and absorb the very best a man shows of himself. Natasha without
knowing it was all attention: she did not lose a word, no single quiver in Pierre's voice, no look, no twitch of a muscle in his face, nor a single gesture. She caught the
unfinished word in its flight and took it straight into her open heart, divining the secret meaning of all Pierre's mental travail.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 496 / 536
Princess Mary understood his story and sympathized with him, but she now saw something else that absorbed all her attention. She saw the possibility of love and
happiness between Natasha and Pierre, and the first thought of this filled her heart with gladness.
their minds and when opportunity offers to retell it, or who wish to adopt it to some thought of their own and promptly contribute their own clever comments prepared
in their little mental workshop-but the pleasure given by real women gifted with a capacity to select and absorb the very best a man shows of himself. Natasha without
knowing it was all attention: she did not lose a word, no single quiver in Pierre's voice, no look, no twitch of a muscle in his face, nor a single gesture. She caught the
unfinished word in its flight and took it straight into her open heart, divining the secret meaning of all Pierre's mental travail.

Princess Mary understood his story and sympathized with him, but she now saw something else that absorbed all her attention. She saw the possibility of love and
happiness between Natasha and Pierre, and the first thought of this filled her heart with gladness.

It was three o'clock in the morning. The footmen came in with sad and stern faces to change the candles, but no one noticed them.

Pierre finished his story. Natasha continued to look at him intently with bright, attentive, and animated eyes, as if trying to understand something more which he had
perhaps left untold. Pierre in shamefaced and happy confusion glanced occasionally at her, and tried to think what to say next to introduce a fresh subject. Princess
Mary was silent. It occurred to none of them that it was three o'clock and time to go to bed.

"People speak of misfortunes and sufferings," remarked Pierre, "but if at this moment I were asked: 'Would you rather be what you were before you were taken
prisoner, or go through all this again?' then for heaven's sake let me again have captivity and horseflesh! We imagine that when we are thrown out of our usual ruts all is
lost, but it is only then that what is new and good begins. While there is life there is happiness. There is much, much before us. I say this to you," he added, turning to
Natasha.

"Yes, yes," she said, answering something quite different. "I too should wish nothing but to relive it all from the beginning."

Pierre looked intently at her.

"Yes, and nothing more." said Natasha.

"It's not true, not true!" cried Pierre. "I am not to blame for being alive and wishing to live-nor you either."

Suddenly Natasha bent her head, covered her face with her hands, and began to cry.

"What is it, Natasha?" said Princess Mary.

"Nothing, nothing." She smiled at Pierre through her tears. "Good night! It is time for bed."

Pierre rose and took his leave.

Princess Mary and Natasha met as usual in the bedroom. They talked of what Pierre had told them. Princess Mary did not express her opinion of Pierre nor did
Natasha speak of him.

"Well, good night, Mary!" said Natasha. "Do you know, I am often afraid that by not speaking of him" (she meant Prince Andrew) "for fear of not doing justice to our
feelings, we forget him."

Princess Mary sighed deeply and thereby acknowledged the justice of Natasha's remark, but she did not express agreement in words.

"Is it possible to forget?" said she.

"It did me so much good to tell all about it today. It was hard and painful, but good, very good!" said Natasha. "I am sure he really loved him. That is why I told him...
Was it all right?" she added, suddenly blushing.

"To tell Pierre? Oh, yes. What a splendid man he is!" said Princess Mary.

"Do you know, Mary..." Natasha suddenly said with a mischievous smile such as Princess Mary had not seen on her face for a long time, "he has somehow grown so
clean, smooth, and fresh-as if he had just come out of a Russian bath; do you understand? Out of a moral bath. Isn't it true?"

"Yes," replied Princess Mary. "He has greatly improved."

"With a short coat and his hair cropped; just as if, well, just as if he had come straight from the bath... Papa used to..."

"I understand why he" (Prince Andrew) "liked no one so much as him," said Princess Mary.

"Yes, and yet he is quite different. They say men are friends when they are quite different. That must be true. Really he is quite unlike him-in everything."

"Yes, but he's wonderful."

"Well, good night," said Natasha.

And the same mischievous smile lingered for a long time on her face as if it had been forgotten there.

Chapter XVIII

It was a long time before Pierre could fall asleep that night. He paced up and down his room, now turning his thoughts on a difficult problem and frowning, now
suddenly shrugging his shoulders and wincing, and now smiling happily.

He was thinking of Prince Andrew, of Natasha, and of their love, at one moment jealous of her past, then reproaching himself for that feeling. It was already six in the
morning and he still paced up and down the room.

"Well, what's to be done if it cannot be avoided? What's to be done? Evidently it has to be so," said he to himself, and hastily undressing he got into bed, happy and
agitated but free from hesitation or indecision.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 497 / 536
"Strange and impossible as such happiness seems, I must do everything that she and I may be man and wife," he told himself.
morning and he still paced up and down the room.

"Well, what's to be done if it cannot be avoided? What's to be done? Evidently it has to be so," said he to himself, and hastily undressing he got into bed, happy and
agitated but free from hesitation or indecision.

"Strange and impossible as such happiness seems, I must do everything that she and I may be man and wife," he told himself.

A few days previously Pierre had decided to go to Petersburg on the Friday. When he awoke on the Thursday, Savelich came to ask him about packing for the
journey.

"What, to Petersburg? What is Petersburg? Who is there in Petersburg?" he asked involuntarily, though only to himself. "Oh, yes, long ago before this happened I did
for some reason mean to go to Petersburg," he reflected. "Why? But perhaps I shall go. What a good fellow he is and how attentive, and how he remembers
everything," he thought, looking at Savelich's old face, "and what a pleasant smile he has!"

"Well, Savelich, do you still not wish to accept your freedom?" Pierre asked him.

"What's the good of freedom to me, your excellency? We lived under the late count-the kingdom of heaven be his!-and we have lived under you too, without ever
being wronged."

"And your children?"

"The children will live just the same. With such masters one can live."

"But what about my heirs?" said Pierre. "Supposing I suddenly marry... it might happen," he added with an involuntary smile.

"If I may take the liberty, your excellency, it would be a good thing."

"How easy he thinks it," thought Pierre. "He doesn't know how terrible it is and how dangerous. Too soon or too late... it is terrible!"

"So what are your orders? Are you starting tomorrow?" asked Savelich.

"No, I'll put it off for a bit. I'll tell you later. You must forgive the trouble I have put you to," said Pierre, and seeing Savelich smile, he thought: "But how strange it is that
he should not know that now there is no Petersburg for me, and that that must be settled first of all! But probably he knows it well enough and is only pretending. Shall I
have a talk with him and see what he thinks?" Pierre reflected. "No, another time."

At breakfast Pierre told the princess, his cousin, that he had been to see Princess Mary the day before and had there met-"Whom do you think? Natasha Rostova!"

The princess seemed to see nothing more extraordinary in that than if he had seen Anna Semenovna.

"Do you know her?" asked Pierre.

"I have seen the princess," she replied. "I heard that they were arranging a match for her with young Rostov. It would be a very good thing for the Rostovs, they are
said to be utterly ruined."

"No; I mean do you know Natasha Rostova?"

"I heard about that affair of hers at the time. It was a great pity."

"No, she either doesn't understand or is pretending," thought Pierre. "Better not say anything to her either."

The princess too had prepared provisions for Pierre's journey.

"How kind they all are," thought Pierre. "What is surprising is that they should trouble about these things now when it can no longer be of interest to them. And all for
me!"

On the same day the Chief of Police came to Pierre, inviting him to send a representative to the Faceted Palace to recover things that were to be returned to their
owners that day.

"And this man too," thought Pierre, looking into the face of the Chief of Police. "What a fine, good-looking officer and how kind. Fancy bothering about such trifies
now! And they actually say he is not honest and takes bribes. What nonsense! Besides, why shouldn't he take bribes? That's the way he was brought up, and
everybody does it. But what a kind, pleasant face and how he smiles as he looks at me."

Pierre went to Princess Mary's to dinner.

As he drove through the streets past the houses that had been burned down, he was surprised by the beauty of those ruins. The picturesqueness of the chimney stacks
and tumble-down walls of the burned-out quarters of the town, stretching out and concealing one another, reminded him of the Rhine and the Colosseum. The cabmen
he met and their passengers, the carpenters cutting the timber for new houses with axes, the women hawkers, and the shopkeepers, all looked at him with cheerful
beaming eyes that seemed to say: "Ah, there he is! Let's see what will come of it!"

At the entrance to Princess Mary's house Pierre felt doubtful whether he had really been there the night before and really seen Natasha and talked to her. "Perhaps I
imagined it; perhaps I shall go in and find no one there." But he had hardly entered the room before he felt her presence with his whole being by the loss of his sense of
freedom. She was in the same black dress with soft folds and her hair was done the same way as the day before, yet she was quite different. Had she been like this
when he entered the day before he could not for a moment have failed to recognize her.

She was as he had known her almost as a child and later on as Prince Andrew's fiancee. A bright questioning light shone in her eyes, and on her face was a friendly and
strangely roguish expression.

Pierre dined(c)
 Copyright   with them and would
                2005-2009,       haveMedia
                           Infobase   spent Corp.
                                            the whole evening there, but Princess Mary was going to vespers and Pierre left the house with her. Page 498 / 536

Next day he came early, dined, and stayed the whole evening. Though Princess Mary and Natasha were evidently glad to see their visitor and though all Pierre's
interest was now centered in that house, by the evening they had talked over everything and the conversation passed from one trivial topic to another and repeatedly
She was as he had known her almost as a child and later on as Prince Andrew's fiancee. A bright questioning light shone in her eyes, and on her face was a friendly and
strangely roguish expression.

Pierre dined with them and would have spent the whole evening there, but Princess Mary was going to vespers and Pierre left the house with her.

Next day he came early, dined, and stayed the whole evening. Though Princess Mary and Natasha were evidently glad to see their visitor and though all Pierre's
interest was now centered in that house, by the evening they had talked over everything and the conversation passed from one trivial topic to another and repeatedly
broke off. He stayed so long that Princess Mary and Natasha exchanged glances, evidently wondering when he would go. Pierre noticed this but could not go. He felt
uneasy and embarrassed, but sat on because he simply could not get up and take his leave.

Princess Mary, foreseeing no end to this, rose first, and complaining of a headache began to say good night.

"So you are going to Petersburg tomorrow?" she asked.

"No, I am not going," Pierre replied hastily, in a surprised tone and as though offended. "Yes... no... to Petersburg? Tomorrow-but I won't say good-by yet. I will call
round in case you have any commissions for me," said he, standing before Princess Mary and turning red, but not taking his departure.

Natasha gave him her hand and went out. Princess Mary on the other hand instead of going away sank into an armchair, and looked sternly and intently at him with her
deep, radiant eyes. The weariness she had plainly shown before had now quite passed off. With a deep and long-drawn sigh she seemed to be prepared for a lengthy
talk.

When Natasha left the room Pierre's confusion and awkwardness immediately vanished and were replaced by eager excitement. He quickly moved an armchair toward
Princess Mary.

"Yes, I wanted to tell you," said he, answering her look as if she had spoken. "Princess, help me! What am I to do? Can I hope? Princess, my dear friend, listen! I
know it all. I know I am not worthy of her, I know it's impossible to speak of it now. But I want to be a brother to her. No, not that, I don't, I can't..."

He paused and rubbed his face and eyes with his hands.

"Well," he went on with an evident effort at self-control and coherence. "I don't know when I began to love her, but I have loved her and her alone all my life, and I
love her so that I cannot imagine life without her. I cannot propose to her at present, but the thought that perhaps she might someday be my wife and that I may be
missing that possibility... that possibility... is terrible. Tell me, can I hope? Tell me what I am to do, dear princess!" he added after a pause, and touched her hand as she
did not reply.

"I am thinking of what you have told me," answered Princess Mary. "This is what I will say. You are right that to speak to her of love at present..."

Princess Mary stopped. She was going to say that to speak of love was impossible, but she stopped because she had seen by the sudden change in Natasha two days
before that she would not only not be hurt if Pierre spoke of his love, but that it was the very thing she wished for.

"To speak to her now wouldn't do," said the princess all the same.

"But what am I to do?

"Leave it to me," said Princess Mary. "I know..."

Pierre was looking into Princess Mary's eyes.

"Well?... Well?..." he said.

"I know that she loves... will love you," Princess Mary corrected herself.

Before her words were out, Pierre had sprung up and with a frightened expression seized Princess Mary's hand.

"What makes you think so? You think I may hope? You think...?"

"Yes, I think so," said Princess Mary with a smile. "Write to her parents, and leave it to me. I will tell her when I can. I wish it to happen and my heart tells me it will."

"No, it cannot be! How happy I am! But it can't be.... How happy I am! No, it can't be!" Pierre kept saying as he kissed Princess Mary's hands.

"Go to Petersburg, that will be best. And I will write to you," she said.

"To Petersburg? Go there? Very well, I'll go. But I may come again tomorrow?"

Next day Pierre came to say good-by. Natasha was less animated than she had been the day before; but that day as he looked at her Pierre sometimes felt as if he was
vanishing and that neither he nor she existed any longer, that nothing existed but happiness. "Is it possible? No, it can't be," he told himself at every look, gesture, and
word that filled his soul with joy.

When on saying good-by he took her thin, slender hand, he could not help holding it a little longer in his own.

"Is it possible that this hand, that face, those eyes, all this treasure of feminine charm so strange to me now, is it possible that it will one day be mine forever, as familiar
to me as I am to myself?... No, that's impossible!..."

"Good-by, Count," she said aloud. "I shall look forward very much to your return," she added in a whisper.

And these simple words, her look, and the expression on her face which accompanied them, formed for two months the subject of inexhaustible memories,
interpretations, and happy meditations for Pierre. "'I shall look forward very much to your return....' Yes, yes, how did she say it? Yes, 'I shall look forward very much
toCopyright
   your return.' Oh, how happy
             (c) 2005-2009,    I am! What
                            Infobase  Media is Corp.
                                               happening to me? How happy I am!" said Pierre to himself.                                               Page 499 / 536

Chapter XIX
"Good-by, Count," she said aloud. "I shall look forward very much to your return," she added in a whisper.

And these simple words, her look, and the expression on her face which accompanied them, formed for two months the subject of inexhaustible memories,
interpretations, and happy meditations for Pierre. "'I shall look forward very much to your return....' Yes, yes, how did she say it? Yes, 'I shall look forward very much
to your return.' Oh, how happy I am! What is happening to me? How happy I am!" said Pierre to himself.

Chapter XIX

There was nothing in Pierre's soul now at all like what had troubled it during his courtship of Helene.

He did not repeat to himself with a sickening feeling of shame the words he had spoken, or say: "Oh, why did I not say that?" and, "Whatever made me say 'Je vous
aime'?" On the contrary, he now repeated in imagination every word that he or Natasha had spoken and pictured every detail of her face and smile, and did not wish to
diminish or add anything, but only to repeat it again and again. There was now not a shadow of doubt in his mind as to whether what he had undertaken was right or
wrong. Only one terrible doubt sometimes crossed his mind: "Wasn't it all a dream? Isn't Princess Mary mistaken? Am I not too conceited and self-confident? I believe
all this-and suddenly Princess Mary will tell her, and she will be sure to smile and say: 'How strange! He must be deluding himself. Doesn't he know that he is a man,
just a man, while I...? I am something altogether different and higher.'"

That was the only doubt often troubling Pierre. He did not now make any plans. The happiness before him appeared so inconceivable that if only he could attain it, it
would be the end of all things. Everything ended with that.

A joyful, unexpected frenzy, of which he had thought himself incapable, possessed him. The whole meaning of life-not for him alone but for the whole world-seemed to
him centered in his love and the possibility of being loved by her. At times everybody seemed to him to be occupied with one thing only-his future happiness.
Sometimes it seemed to him that other people were all as pleased as he was himself and merely tried to hide that pleasure by pretending to be busy with other interests.
In every word and gesture he saw allusions to his happiness. He often surprised those he met by his significantly happy looks and smiles which seemed to express a
secret understanding between him and them. And when he realized that people might not be aware of his happiness, he pitied them with his whole heart and felt a desire
somehow to explain to them that all that occupied them was a mere frivolous trifle unworthy of attention.

When it was suggested to him that he should enter the civil service, or when the war or any general political affairs were discussed on the assumption that everybody's
welfare depended on this or that issue of events, he would listen with a mild and pitying smile and surprise people by his strange comments. But at this time he saw
everybody-both those who, as he imagined, understood the real meaning of life (that is, what he was feeling) and those unfortunates who evidently did not understand
it-in the bright light of the emotion that shone within himself, and at once without any effort saw in everyone he met everything that was good and worthy of being loved.

When dealing with the affairs and papers of his dead wife, her memory aroused in him no feeling but pity that she had not known the bliss he now knew. Prince Vasili,
who having obtained a new post and some fresh decorations was particularly proud at this time, seemed to him a pathetic, kindly old man much to be pitied.

Often in afterlife Pierre recalled this period of blissful insanity. All the views he formed of men and circumstances at this time remained true for him always. He not only
did not renounce them subsequently, but when he was in doubt or inwardly at variance, he referred to the views he had held at this time of his madness and they always
proved correct.

"I may have appeared strange and queer then," he thought, "but I was not so mad as I seemed. On the contrary I was then wiser and had more insight than at any other
time, and understood all that is worth understanding in life, because... because I was happy."

Pierre's insanity consisted in not waiting, as he used to do, to discover personal attributes which he termed "good qualities" in people before loving them; his heart was
now overflowing with love, and by loving people without cause he discovered indubitable causes for loving them.

Chapter XX

After Pierre's departure that first evening, when Natasha had said to Princess Mary with a gaily mocking smile: "He looks just, yes, just as if he had come out of a
Russian bath-in a short coat and with his hair cropped," something hidden and unknown to herself, but irrepressible, awoke in Natasha's soul.

Everything: her face, walk, look, and voice, was suddenly altered. To her own surprise a power of life and hope of happiness rose to the surface and demanded
satisfaction. From that evening she seemed to have forgotten all that had happened to her. She no longer complained of her position, did not say a word about the past,
and no longer feared to make happy plans for the future. She spoke little of Pierre, but when Princess Mary mentioned him a long-extinguished light once more kindled
in her eyes and her lips curved with a strange smile.

The change that took place in Natasha at first surprised Princess Mary; but when she understood its meaning it grieved her. "Can she have loved my brother so little as
to be able to forget him so soon?" she thought when she reflected on the change. But when she was with Natasha she was not vexed with her and did not reproach her.
The reawakened power of life that had seized Natasha was so evidently irrepressible and unexpected by her that in her presence Princess Mary felt that she had no
right to reproach her even in her heart.

Natasha gave herself up so fully and frankly to this new feeling that she did not try to hide the fact that she was no longer sad, but bright and cheerful.

When Princess Mary returned to her room after her nocturnal talk with Pierre, Natasha met her on the threshold.

"He has spoken? Yes? He has spoken?" she repeated.

And a joyful yet pathetic expression which seemed to beg forgiveness for her joy settled on Natasha's face.

"I wanted to listen at the door, but I knew you would tell me."

Understandable and touching as the look with which Natasha gazed at her seemed to Princess Mary, and sorry as she was to see her agitation, these words pained her
for a moment. She remembered her brother and his love.

"But what's to be done? She can't help it," thought the princess.

And with a sad and rather stern look she told Natasha all that Pierre had said. On hearing that he was going to Petersburg Natasha was astounded.

 Copyright
"To        (c) 2005-2009,
    Petersburg!"           Infobase
                 she repeated         Media
                              as if unable to Corp.
                                              understand.                                                                                              Page 500 / 536

But noticing the grieved expression on Princess Mary's face she guessed the reason of that sadness and suddenly began to cry.
"But what's to be done? She can't help it," thought the princess.

And with a sad and rather stern look she told Natasha all that Pierre had said. On hearing that he was going to Petersburg Natasha was astounded.

"To Petersburg!" she repeated as if unable to understand.

But noticing the grieved expression on Princess Mary's face she guessed the reason of that sadness and suddenly began to cry.

"Mary," said she, "tell me what I should do! I am afraid of being bad. Whatever you tell me, I will do. Tell me...."

"You love him?"

"Yes," whispered Natasha.

"Then why are you crying? I am happy for your sake," said Princess Mary, who because of those tears quite forgave Natasha's joy.

"It won't be just yet-someday. Think what fun it will be when I am his wife and you marry Nicholas!"

"Natasha, I have asked you not to speak of that. Let us talk about you."

They were silent awhile.

"But why go to Petersburg?" Natasha suddenly asked, and hastily replied to her own question. "But no, no, he must... Yes, Mary, He must...."

First Epilogue-1813-20
Chapter I

Seven years had passed. The storm-tossed sea of European history had subsided within its shores and seemed to have become calm. But the mysterious forces that
move humanity (mysterious because the laws of their motion are unknown to us) continued to operate.

Though the surface of the sea of history seemed motionless, the movement of humanity went on as unceasingly as the flow of time. Various groups of people formed
and dissolved, the coming formation and dissolution of kingdoms and displacement of peoples was in course of preparation.

The sea of history was not driven spasmodically from shore to shore as previously. It was seething in its depths. Historic figures were not borne by the waves from one
shore to another as before. They now seemed to rotate on one spot. The historical figures at the head of armies, who formerly reflected the movement of the masses by
ordering wars, campaigns, and battles, now reflected the restless movement by political and diplomatic combinations, laws, and treaties.

The historians call this activity of the historical figures "the reaction."

In dealing with this period they sternly condemn the historical personages who, in their opinion, caused what they describe as the reaction. All the well-known people of
that period, from Alexander and Napoleon to Madame de Stael, Photius, Schelling, Fichte, Chateaubriand, and the rest, pass before their stern judgment seat and are
acquitted or condemned according to whether they conduced to progress or to reaction.

According to their accounts a reaction took place at that time in Russia also, and the chief culprit was Alexander I, the same man who according to them was the chief
cause of the liberal movement at the commencement of his reign, being the savior of Russia.

There is no one in Russian literature now, from schoolboy essayist to learned historian, who does not throw his little stone at Alexander for things he did wrong at this
period of his reign.

"He ought to have acted in this way and in that way. In this case he did well and in that case badly. He behaved admirably at the beginning of his reign and during 1812,
but acted badly by giving a constitution to Poland, forming the Holy Alliance, entrusting power to Arakcheev, favoring Golitsyn and mysticism, and afterwards Shishkov
and Photius. He also acted badly by concerning himself with the active army and disbanding the Semenov regiment."

It would take a dozen pages to enumerate all the reproaches the historians address to him, based on their knowledge of what is good for humanity.

What do these reproaches mean?

Do not the very actions for which the historians praise Alexander I (the liberal attempts at the beginning of his reign, his struggle with Napoleon, the firmness he
displayed in 1812 and the campaign of 1813) flow from the same sources-the circumstances of his birth, education, and life-that made his personality what it was and
from which the actions for which they blame him (the Holy Alliance, the restoration of Poland, and the reaction of 1820 and later) also flowed?

In what does the substance of those reproaches lie?

It lies in the fact that an historic character like Alexander I, standing on the highest possible pinnacle of human power with the blinding light of history focused upon him;
a character exposed to those strongest of all influences: the intrigues, flattery, and self-deception inseparable from power; a character who at every moment of his life
felt a responsibility for all that was happening in Europe; and not a fictitious but a live character who like every man had his personal habits, passions, and impulses
toward goodness, beauty, and truth-that this character-though not lacking in virtue (the historians do not accuse him of that)-had not the same conception of the welfare
of humanity fifty years ago as a present-day professor who from his youth upwards has been occupied with learning: that is, with books and lectures and with taking
notes from them.

But even if we assume that fifty years ago Alexander I was mistaken in his view of what was good for the people, we must inevitably assume that the historian who
judges Alexander will also after the lapse of some time turn out to be mistaken in his view of what is good for humanity. This assumption is all the more natural and
inevitable because, watching the movement of history, we see that every year and with each new writer, opinion as to what is good for mankind changes; so that what
once seemed good, ten years later seems bad, and vice versa. And what is more, we find at one and the same time quite contradictory views as to what is bad and
what is good in history: some people regard giving a constitution to Poland and forming the Holy Alliance as praiseworthy in Alexander, while others regard it as
blameworthy.
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The activity of Alexander or of Napoleon cannot be called useful or harmful, for it is impossible to say for what it was useful or harmful. If that activity displeases
somebody, this is only because it does not agree with his limited understanding of what is good. Whether the preservation of my father's house in Moscow, or the glory
inevitable because, watching the movement of history, we see that every year and with each new writer, opinion as to what is good for mankind changes; so that what
once seemed good, ten years later seems bad, and vice versa. And what is more, we find at one and the same time quite contradictory views as to what is bad and
what is good in history: some people regard giving a constitution to Poland and forming the Holy Alliance as praiseworthy in Alexander, while others regard it as
blameworthy.

The activity of Alexander or of Napoleon cannot be called useful or harmful, for it is impossible to say for what it was useful or harmful. If that activity displeases
somebody, this is only because it does not agree with his limited understanding of what is good. Whether the preservation of my father's house in Moscow, or the glory
of the Russian arms, or the prosperity of the Petersburg and other universities, or the freedom of Poland or the greatness of Russia, or the balance of power in Europe,
or a certain kind of European culture called "progress" appear to me to be good or bad, I must admit that besides these things the action of every historic character has
other more general purposes inaccessible to me.

But let us assume that what is called science can harmonize all contradictions and possesses an unchanging standard of good and bad by which to try historic characters
and events; let us say that Alexander could have done everything differently; let us say that with guidance from those who blame him and who profess to know the
ultimate aim of the movement of humanity, he might have arranged matters according to the program his present accusers would have given him-of nationality, freedom,
equality, and progress (these, I think, cover the ground). Let us assume that this program was possible and had then been formulated, and that Alexander had acted on
it. What would then have become of the activity of all those who opposed the tendency that then prevailed in the government-an activity that in the opinion of the
historians was good and beneficent? Their activity would not have existed: there would have been no life, there would have been nothing.

If we admit that human life can be ruled by reason, the possibility of life is destroyed.

Chapter II

If we assume as the historians do that great men lead humanity to the attainment of certain ends-the greatness of Russia or of France, the balance of power in Europe,
the diffusion of the ideas of the Revolution general progress or anything else-then it is impossible to explain the facts of history without introducing the conceptions of
chance and genius.

If the aim of the European wars at the beginning of the nineteenth century had been the aggrandizement of Russia, that aim might have been accomplished without all the
preceding wars and without the invasion. If the aim wag the aggrandizement of France, that might have been attained without the Revolution and without the Empire. If
the aim was the dissemination of ideas, the printing press could have accomplished that much better than warfare. If the aim was the progress of civilization, it is easy to
see that there are other ways of diffusing civilization more expedient than by the destruction of wealth and of human lives.

Why did it happen in this and not in some other way?

Because it happened so! "Chance created the situation; genius utilized it," says history.

But what is chance? What is genius?

The words chance and genius do not denote any really existing thing and therefore cannot be defined. Those words only denote a certain stage of understanding of
phenomena. I do not know why a certain event occurs; I think that I cannot know it; so I do not try to know it and I talk about chance. I see a force producing effects
beyond the scope of ordinary human agencies; I do not understand why this occurs and I talk of genius.

To a herd of rams, the ram the herdsman drives each evening into a special enclosure to feed and that becomes twice as fat as the others must seem to be a genius.
And it must appear an astonishing conjunction of genius with a whole series of extraordinary chances that this ram, who instead of getting into the general fold every
evening goes into a special enclosure where there are oats-that this very ram, swelling with fat, is killed for meat.

But the rams need only cease to suppose that all that happens to them happens solely for the attainment of their sheepish aims; they need only admit that what happens
to them may also have purposes beyond their ken, and they will at once perceive a unity and coherence in what happened to the ram that was fattened. Even if they do
not know for what purpose they are fattened, they will at least know that all that happened to the ram did not happen accidentally, and will no longer need the
conceptions of chance or genius.

Only by renouncing our claim to discern a purpose immediately intelligible to us, and admitting the ultimate purpose to be beyond our ken, may we discern the sequence
of experiences in the lives of historic characters and perceive the cause of the effect they produce (incommensurable with ordinary human capabilities), and then the
words chance and genius become superfluous.

We need only confess that we do not know the purpose of the European convulsions and that we know only the facts-that is, the murders, first in France, then in Italy,
in Africa, in Prussia, in Austria, in Spain, and in Russia-and that the movements from the west to the east and from the east to the west form the essence and purpose of
these events, and not only shall we have no need to see exceptional ability and genius in Napoleon and Alexander, but we shall be unable to consider them to be
anything but like other men, and we shall not be obliged to have recourse to chance for an explanation of those small events which made these people what they were,
but it will be clear that all those small events were inevitable.

By discarding a claim to knowledge of the ultimate purpose, we shall clearly perceive that just as one cannot imagine a blossom or seed for any single plant better suited
to it than those it produces, so it is impossible to imagine any two people more completely adapted down to the smallest detail for the purpose they had to fulfill, than
Napoleon and Alexander with all their antecedents.

Chapter III

The fundamental and essential significance of the European events of the beginning of the nineteenth century lies in the movement of the mass of the European peoples
from west to east and afterwards from east to west. The commencement of that movement was the movement from west to east. For the peoples of the west to be able
to make their warlike movement to Moscow it was necessary: (1) that they should form themselves into a military group of a size able to endure a collision with the
warlike military group of the east, (2) that they should abandon all established traditions and customs, and (3) that during their military movement they should have at
their head a man who could justify to himself and to them the deceptions, robberies, and murders which would have to be committed during that movement.

And beginning with the French Revolution the old inadequately large group was destroyed, as well as the old habits and traditions, and step by step a group was
formed of larger dimensions with new customs and traditions, and a man was produced who would stand at the head of the coming movement and bear the
responsibility for all that had to be done.

A man without convictions, without habits, without traditions, without a name, and not even a Frenchman, emerges-by what seem the strangest chances-from among all
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The ignorance of his colleagues, the weakness and insignificance of his opponents, the frankness of his falsehoods, and the dazzling and self-confident limitations of this
responsibility for all that had to be done.

A man without convictions, without habits, without traditions, without a name, and not even a Frenchman, emerges-by what seem the strangest chances-from among all
the seething French parties, and without joining any one of them is borne forward to a prominent position.

The ignorance of his colleagues, the weakness and insignificance of his opponents, the frankness of his falsehoods, and the dazzling and self-confident limitations of this
man raise him to the head of the army. The brilliant qualities of the soldiers of the army sent to Italy, his opponents' reluctance to fight, and his own childish audacity and
self-confidence secure him military fame. Innumerable so called chances accompany him everywhere. The disfavor into which he falls with the rulers of France turns to
his advantage. His attempts to avoid his predestined path are unsuccessful: he is not received into the Russian service, and the appointment he seeks in Turkey comes to
nothing. During the war in Italy he is several times on the verge of destruction and each time is saved in an unexpected manner. Owing to various diplomatic
considerations the Russian armies-just those which might have destroyed his prestige-do not appear upon the scene till he is no longer there.

On his return from Italy he finds the government in Paris in a process of dissolution in which all those who are in it are inevitably wiped out and destroyed. And by
chance an escape from this dangerous position presents itself in the form of an aimless and senseless expedition to Africa. Again so-called chance accompanies him.
Impregnable Malta surrenders without a shot; his most reckless schemes are crowned with success. The enemy's fleet, which subsequently did not let a single boat
pass, allows his entire army to elude it. In Africa a whole series of outrages are committed against the almost unarmed inhabitants. And the men who commit these
crimes, especially their leader, assure themselves that this is admirable, this is glory-it resembles Caesar and Alexander the Great and is therefore good.

This ideal of glory and grandeur-which consists not merely in considering nothing wrong that one does but in priding oneself on every crime one commits, ascribing to it
an incomprehensible supernatural significance-that ideal, destined to guide this man and his associates, had scope for its development in Africa. Whatever he does
succeeds. The plague does not touch him. The cruelty of murdering prisoners is not imputed to him as a fault. His childishly rash, uncalled-for, and ignoble departure
from Africa, leaving his comrades in distress, is set down to his credit, and again the enemy's fleet twice lets him slip past. When, intoxicated by the crimes he has
committed so successfully, he reaches Paris, the dissolution of the republican government, which a year earlier might have ruined him, has reached its extreme limit, and
his presence there now as a newcomer free from party entanglements can only serve to exalt him-and though he himself has no plan, he is quite ready for his new role.

He had no plan, he was afraid of everything, but the parties snatched at him and demanded his participation.

He alone-with his ideal of glory and grandeur developed in Italy and Egypt, his insane self-adulation, his boldness in crime and frankness in lying-he alone could justify
what had to be done.

He is needed for the place that awaits him, and so almost apart from his will and despite his indecision, his lack of a plan, and all his mistakes, he is drawn into a
conspiracy that aims at seizing power and the conspiracy is crowned with success.

He is pushed into a meeting of the legislature. In alarm he wishes to flee, considering himself lost. He pretends to fall into a swoon and says senseless things that should
have ruined him. But the once proud and shrewd rulers of France, feeling that their part is played out, are even more bewildered than he, and do not say the words they
should have said to destroy him and retain their power.

Chance, millions of chances, give him power, and all men as if by agreement co-operate to confirm that power. Chance forms the characters of the rulers of France,
who submit to him; chance forms the character of Paul I of Russia who recognizes his government; chance contrives a plot against him which not only fails to harm him
but confirms his power. Chance puts the Duc d'Enghien in his hands and unexpectedly causes him to kill him-thereby convincing the mob more forcibly than in any other
way that he had the right, since he had the might. Chance contrives that though he directs all his efforts to prepare an expedition against England (which would inevitably
have ruined him) he never carries out that intention, but unexpectedly falls upon Mack and the Austrians, who surrender without a battle. Chance and genius give him
the victory at Austerlitz; and by chance all men, not only the French but all Europe-except England which does not take part in the events about to happen-despite their
former horror and detestation of his crimes, now recognize his authority, the title he has given himself, and his ideal of grandeur and glory, which seems excellent and
reasonable to them all.

As if measuring themselves and preparing for the coming movement, the western forces push toward the east several times in 1805, 1806, 1807, and 1809, gaining
strength and growing. In 1811 the group of people that had formed in France unites into one group with the peoples of Central Europe. The strength of the justification
of the man who stands at the head of the movement grows with the increased size of the group. During the ten-year preparatory period this man had formed relations
with all the crowned heads of Europe. The discredited rulers of the world can oppose no reasonable ideal to the insensate Napoleonic ideal of glory and grandeur. One
after another they hasten to display their insignificance before him. The King of Prussia sends his wife to seek the great man's mercy; the Emperor of Austria considers it
a favor that this man receives a daughter the Caesars into his bed; the Pope, the guardian of all that the nations hold sacred, utilizes religion for the aggrandizement of
the great man. It is not Napoleon who prepares himself for the accomplishment of his role, so much as all those round him who prepare him to take on himself the
whole responsibility for what is happening and has to happen. There is no step, no crime or petty fraud he commits, which in the mouths of those around him is not at
once represented as a great deed. The most suitable fete the Germans can devise for him is a celebration of Jena and Auerstadt. Not only is he great, but so are his
ancestors, his brothers, his stepsons, and his brothers-in-law. Everything is done to deprive him of the remains of his reason and to prepare him for his terrible part.
And when he is ready so too are the forces.

The invasion pushes eastward and reaches its final goal-Moscow. That city is taken; the Russian army suffers heavier losses than the opposing armies had suffered in
the former war from Austerlitz to Wagram. But suddenly instead of those chances and that genius which hitherto had so consistently led him by an uninterrupted series
of successes to the predestined goal, an innumerable sequence of inverse chances occur-from the cold in his head at Borodino to the sparks which set Moscow on fire,
and the frosts-and instead of genius, stupidity and immeasurable baseness become evident.

The invaders flee, turn back, flee again, and all the chances are now not for Napoleon but always against him.

A countermovement is then accomplished from east to west with a remarkable resemblance to the preceding movement from west to east. Attempted drives from east
to west-similar to the contrary movements of 1805, 1807, and 1809-precede the great westward movement; there is the same coalescence into a group of enormous
dimensions; the same adhesion of the people of Central Europe to the movement; the same hesitation midway, and the same increasing rapidity as the goal is
approached.

Paris, the ultimate goal, is reached. The Napoleonic government and army are destroyed. Napoleon himself is no longer of any account; all his actions are evidently
pitiful and mean, but again an inexplicable chance occurs. The allies detest Napoleon whom they regard as the cause of their sufferings. Deprived of power and
authority, his crimes and his craft exposed, he should have appeared to them what he appeared ten years previously and one year later-an outlawed brigand. But by
some strange chance no one perceives this. His part is not yet ended. The man who ten years before and a year later was considered an outlawed brigand is sent to an
island two days' sail from France, which for some reason is presented to him as his dominion, and guards are given to him and millions of money are paid him.

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The flood of nations begins to subside into its normal channels. The waves of the great movement abate, and on the calm surface eddies are formed in which float the
diplomatists, who imagine that they have caused the floods to abate.
some strange chance no one perceives this. His part is not yet ended. The man who ten years before and a year later was considered an outlawed brigand is sent to an
island two days' sail from France, which for some reason is presented to him as his dominion, and guards are given to him and millions of money are paid him.

Chapter IV

The flood of nations begins to subside into its normal channels. The waves of the great movement abate, and on the calm surface eddies are formed in which float the
diplomatists, who imagine that they have caused the floods to abate.

But the smooth sea again suddenly becomes disturbed. The diplomatists think that their disagreements are the cause of this fresh pressure of natural forces; they
anticipate war between their sovereigns; the position seems to them insoluble. But the wave they feel to be rising does not come from the quarter they expect. It rises
again from the same point as before-Paris. The last backwash of the movement from the west occurs: a backwash which serves to solve the apparently insuperable
diplomatic difficulties and ends the military movement of that period of history.

The man who had devastated France returns to France alone, without any conspiracy and without soldiers. Any guard might arrest him, but by strange chance no one
does so and all rapturously greet the man they cursed the day before and will curse again a month later.

This man is still needed to justify the final collective act.

That act is performed.

The last role is played. The actor is bidden to disrobe and wash off his powder and paint: he will not be wanted any more.

And some years pass during which he plays a pitiful comedy to himself in solitude on his island, justifying his actions by intrigues and lies when the justification is no
longer needed, and displaying to the whole world what it was that people had mistaken for strength as long as an unseen hand directed his actions.

The manager having brought the drama to a close and stripped the actor shows him to us.

"See what you believed in! This is he! Do you now see that it was not he but I who moved you?"

But dazed by the force of the movement, it was long before people understood this.

Still greater coherence and inevitability is seen in the life of Alexander I, the man who stood at the head of the countermovement from east to west.

What was needed for him who, overshadowing others, stood at the head of that movement from east to west?

What was needed was a sense of justice and a sympathy with European affairs, but a remote sympathy not dulled by petty interests; a moral superiority over those
sovereigns of the day who co-operated with him; a mild and attractive personality; and a personal grievance against Napoleon. And all this was found in Alexander I;
all this had been prepared by innumerable so-called chances in his life: his education, his early liberalism, the advisers who surrounded him, and by Austerlitz, and Tilsit,
and Erfurt.

During the national war he was inactive because he was not needed. But as soon as the necessity for a general European war presented itself he appeared in his place
at the given moment and, uniting the nations of Europe, led them to the goal.

The goal is reached. After the final war of 1815 Alexander possesses all possible power. How does he use it?

Alexander I-the pacifier of Europe, the man who from his early years had striven only for his people's welfare, the originator of the liberal innovations in his fatherland-
now that he seemed to possess the utmost power and therefore to have the possibility of bringing about the welfare of his peoples-at the time when Napoleon in exile
was drawing up childish and mendacious plans of how he would have made mankind happy had he retained power-Alexander I, having fulfilled his mission and feeling
the hand of God upon him, suddenly recognizes the insignificance of that supposed power, turns away from it, and gives it into the hands of contemptible men whom he
despises, saying only:

"Not unto us, not unto us, but unto Thy Name!... I too am a man like the rest of you. Let me live like a man and think of my soul and of God."

As the sun and each atom of ether is a sphere complete in itself, and yet at the same time only a part of a whole too immense for man to comprehend, so each individual
has within himself his own aims and yet has them to serve a general purpose incomprehensible to man.

A bee settling on a flower has stung a child. And the child is afraid of bees and declares that bees exist to sting people. A poet admires the bee sucking from the chalice
of a flower and says it exists to suck the fragrance of flowers. A beekeeper, seeing the bee collect pollen from flowers and carry it to the hive, says that it exists to
gather honey. Another beekeeper who has studied the life of the hive more closely says that the bee gathers pollen dust to feed the young bees and rear a queen, and
that it exists to perpetuate its race. A botanist notices that the bee flying with the pollen of a male flower to a pistil fertilizes the latter, and sees in this the purpose of the
bee's existence. Another, observing the migration of plants, notices that the bee helps in this work, and may say that in this lies the purpose of the bee. But the ultimate
purpose of the bee is not exhausted by the first, the second, or any of the processes the human mind can discern. The higher the human intellect rises in the discovery of
these purposes, the more obvious it becomes, that the ultimate purpose is beyond our comprehension.

All that is accessible to man is the relation of the life of the bee to other manifestations of life. And so it is with the purpose of historic characters and nations.

Chapter V

Natasha's wedding to Bezukhov, which took place in 1813, was the last happy event in the family of the old Rostovs. Count Ilya Rostov died that same year and, as
always happens, after the father's death the family group broke up.

The events of the previous year: the burning of Moscow and the flight from it, the death of Prince Andrew, Natasha's despair, Petya's death, and the old countess' grief
fell blow after blow on the old count's head. He seemed to be unable to understand the meaning of all these events, and bowed his old head in a spiritual sense as if
expecting and inviting further blows which would finish him. He seemed now frightened and distraught and now unnaturally animated and enterprising.

The arrangements for Natasha's marriage occupied him for a while. He ordered dinners and suppers and obviously tried to appear cheerful, but his cheerfulness was
not infectious as it used to be: on the contrary it evoked the compassion of those who knew and liked him.
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When Pierre and his wife had left, he grew very quiet and began to complain of depression. A few days later he fell ill and took to his bed. He realized from the first
that he would not get up again, despite the doctor's encouragement. The countess passed a fortnight in an armchair by his pillow without undressing. Every time she
expecting and inviting further blows which would finish him. He seemed now frightened and distraught and now unnaturally animated and enterprising.

The arrangements for Natasha's marriage occupied him for a while. He ordered dinners and suppers and obviously tried to appear cheerful, but his cheerfulness was
not infectious as it used to be: on the contrary it evoked the compassion of those who knew and liked him.

When Pierre and his wife had left, he grew very quiet and began to complain of depression. A few days later he fell ill and took to his bed. He realized from the first
that he would not get up again, despite the doctor's encouragement. The countess passed a fortnight in an armchair by his pillow without undressing. Every time she
gave him his medicine he sobbed and silently kissed her hand. On his last day, sobbing, he asked her and his absent son to forgive him for having dissipated their
property-that being the chief fault of which he was conscious. After receiving communion and unction he quietly died; and next day a throng of acquaintances who came
to pay their last respects to the deceased filled the house rented by the Rostovs. All these acquaintances, who had so often dined and danced at his house and had so
often laughed at him, now said, with a common feeling of self-reproach and emotion, as if justifying themselves: "Well, whatever he may have been he was a most
worthy man. You don't meet such men nowadays.... And which of us has not weaknesses of his own?"

It was just when the count's affairs had become so involved that it was impossible to say what would happen if he lived another year that he unexpectedly died.

Nicholas was with the Russian army in Paris when the news of his father's death reached him. He at once resigned his commission, and without waiting for it to be
accepted took leave of absence and went to Moscow. The state of the count's affairs became quite obvious a month after his death, surprising everyone by the
immense total of small debts the existence of which no one had suspected. The debts amounted to double the value of the property.

Friends and relations advised Nicholas to decline the inheritance. But he regarded such a refusal as a slur on his father's memory, which he held sacred, and therefore
would not hear of refusing and accepted the inheritance together with the obligation to pay the debts.

The creditors who had so long been silent, restrained by a vague but powerful influence exerted on them while he lived by the count's careless good nature, all
proceeded to enforce their claims at once. As always happens in such cases rivalry sprang up as to which should get paid first, and those who like Mitenka held
promissory notes given them as presents now became the most exacting of the creditors. Nicholas was allowed no respite and no peace, and those who had seemed to
pity the old man-the cause of their losses (if they were losses)-now remorselessly pursued the young heir who had voluntarily undertaken the debts and was obviously
not guilty of contracting them.

Not one of the plans Nicholas tried succeeded; the estate was sold by auction for half its value, and half the debts still remained unpaid. Nicholas accepted thirty
thousand rubles offered him by his brother-in-law Bezukhov to pay off debts he regarded as genuinely due for value received. And to avoid being imprisoned for the
remainder, as the creditors threatened, he re-entered the government service.

He could not rejoin the army where he would have been made colonel at the next vacancy, for his mother now clung to him as her one hold on life; and so despite his
reluctant to remain in Moscow among people who had known him before, and despite his abhorrence of the civil service, he accepted a post in Moscow in that
service, doffed the uniform of which he was so fond, and moved with his mother and Sonya to a small house on the Sivtsev Vrazhek.

Natasha and Pierre were living in Petersburg at the time and had no clear idea of Nicholas' circumstances. Having borrowed money from his brother-in-law, Nicholas
tried to hide his wretched condition from him. His position was the more difficult because with his salary of twelve hundred rubles he had not only to keep himself, his
mother, and Sonya, but had to shield his mother from knowledge of their poverty. The countess could not conceive of life without the luxurious conditions she had been
used to from childhood and, unable to realize how hard it was for her son, kept demanding now a carriage (which they did not keep) to send for a friend, now some
expensive article of food for herself, or wine for her son, or money to buy a present as a surprise for Natasha or Sonya, or for Nicholas himself.

Sonya kept house, attended on her aunt, read to her, put up with her whims and secret ill-will, and helped Nicholas to conceal their poverty from the old countess.
Nicholas felt himself irredeemably indebted to Sonya for all she was doing for his mother and greatly admired her patience and devotion, but tried to keep aloof from
her.

He seemed in his heart to reproach her for being too perfect, and because there was nothing to reproach her with. She had all that people are valued for, but little that
could have made him love her. He felt that the more he valued her the less he loved her. He had taken her at her word when she wrote giving him his freedom and now
behaved as if all that had passed between them had been long forgotten and could never in any case be renewed.

Nicholas' position became worse and worse. The idea of putting something aside out of his salary proved a dream. Not only did he not save anything, but to comply
with his mother's demands he even incurred some small debts. He could see no way out of this situation. The idea of marrying some rich woman, which was suggested
to him by his female relations, was repugnant to him. The other way out-his mother's death-never entered his head. He wished for nothing and hoped for nothing, and
deep in his heart experienced a gloomy and stern satisfaction in an uncomplaining endurance of his position. He tried to avoid his old acquaintances with their
commiseration and offensive offers of assistance; he avoided all distraction and recreation, and even at home did nothing but play cards with his mother, pace silently up
and down the room, and smoke one pipe after another. He seemed carefully to cherish within himself the gloomy mood which alone enabled him to endure his position.

Chapter VI

At the beginning of winter Princess Mary came to Moscow. From reports current in town she learned how the Rostovs were situated, and how "the son has sacrificed
himself for his mother," as people were saying.

"I never expected anything else of him," said Princess Mary to herself, feeling a joyous sense of her love for him. Remembering her friendly relations with all the Rostovs
which had made her almost a member of the family, she thought it her duty to go to see them. But remembering her relations with Nicholas in Voronezh she was shy
about doing so. Making a great effort she did however go to call on them a few weeks after her arrival in Moscow.

Nicholas was the first to meet her, as the countess' room could only be reached through his. But instead of being greeted with pleasure as she had expected, at his first
glance at her his face assumed a cold, stiff, proud expression she had not seen on it before. He inquired about her health, led the way to his mother, and having sat there
for five minutes left the room.

When the princess came out of the countess' room Nicholas met her again, and with marked solemnity and stiffness accompanied her to the anteroom. To her remarks
about his mother's health he made no reply. "What's that to you? Leave me in peace," his looks seemed to say.

"Why does she come prowling here? What does she want? I can't bear these ladies and all these civilities!" said he aloud in Sonya's presence, evidently unable to
repress his vexation, after the princess' carriage had disappeared.

"Oh, Nicholas, how can you talk like that?" cried Sonya, hardly able to conceal her delight. "She is so kind and Mamma is so fond of her!"
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Nicholas did not reply and tried to avoid speaking of the princess any more. But after her visit the old countess spoke of her several times a day.
repress his vexation, after the princess' carriage had disappeared.

"Oh, Nicholas, how can you talk like that?" cried Sonya, hardly able to conceal her delight. "She is so kind and Mamma is so fond of her!"

Nicholas did not reply and tried to avoid speaking of the princess any more. But after her visit the old countess spoke of her several times a day.

She sang her praises, insisted that her son must call on her, expressed a wish to see her often, but yet always became ill-humored when she began to talk about her.

Nicholas tried to keep silence when his mother spoke of the princess, but his silence irritated her.

"She is a very admirable and excellent young woman," said she, "and you must go and call on her. You would at least be seeing somebody, and I think it must be dull
for you only seeing us."

"But I don't in the least want to, Mamma."

"You used to want to, and now you don't. Really I don't understand you, my dear. One day you are dull, and the next you refuse to see anyone."

"But I never said I was dull."

"Why, you said yourself you don't want even to see her. She is a very admirable young woman and you always liked her, but now suddenly you have got some notion
or other in your head. You hide everything from me."

"Not at all, Mamma."

"If I were asking you to do something disagreeable now-but I only ask you to return a call. One would think mere politeness required it.... Well, I have asked you, and
now I won't interfere any more since you have secrets from your mother."

"Well, then, I'll go if you wish it."

"It doesn't matter to me. I only wish it for your sake."

Nicholas sighed, bit his mustache, and laid out the cards for a patience, trying to divert his mother's attention to another topic.

The same conversation was repeated next day and the day after, and the day after that.

After her visit to the Rostovs and her unexpectedly chilly reception by Nicholas, Princess Mary confessed to herself that she had been right in not wishing to be the first
to call.

"I expected nothing else," she told herself, calling her pride to her aid. "I have nothing to do with him and I only wanted to see the old lady, who was always kind to me
and to whom I am under many obligations."

But she could not pacify herself with these reflections; a feeling akin to remorse troubled her when she thought of her visit. Though she had firmly resolved not to call on
the Rostovs again and to forget the whole matter, she felt herself all the time in an awkward position. And when she asked herself what distressed her, she had to admit
that it was her relation to Rostov. His cold, polite manner did not express his feeling for her (she knew that) but it concealed something, and until she could discover
what that something was, she felt that she could not be at ease.

One day in midwinter when sitting in the schoolroom attending to her nephew's lessons, she was informed that Rostov had called. With a firm resolution not to betray
herself and not show her agitation, she sent for Mademoiselle Bourienne and went with her to the drawing room.

Her first glance at Nicholas' face told her that he had only come to fulfill the demands of politeness, and she firmly resolved to maintain the tone in which he addressed
her.

They spoke of the countess' health, of their mutual friends, of the latest war news, and when the ten minutes required by propriety had elapsed after which a visitor may
rise, Nicholas got up to say good-by.

With Mademoiselle Bourienne's help the princess had maintained the conversation very well, but at the very last moment, just when he rose, she was so tired of talking
of what did not interest her, and her mind was so full of the question why she alone was granted so little happiness in life, that in a fit of absent-mindedness she sat still,
her luminous eyes gazing fixedly before her, not noticing that he had risen.

Nicholas glanced at her and, wishing to appear not to notice her abstraction, made some remark to Mademoiselle Bourienne and then again looked at the princess. She
still sat motionless with a look of suffering on her gentle face. He suddenly felt sorry for her and was vaguely conscious that he might be the cause of the sadness her
face expressed. He wished to help her and say something pleasant, but could think of nothing to say.

"Good-by, Princess!" said he.

She started, flushed, and sighed deeply.

"Oh, I beg your pardon," she said as if waking up. "Are you going already, Count? Well then, good-by! Oh, but the cushion for the countess!"

"Wait a moment, I'll fetch it," said Mademoiselle Bourienne, and she left the room.

They both sat silent, with an occasional glance at one another.

"Yes, Princess," said Nicholas at last with a sad smile, "it doesn't seem long ago since we first met at Bogucharovo, but how much water has flowed since then! In what
distress we all seemed to be then, yet I would give much to bring back that time... but there's no bringing it back."

Princess Mary gazed intently into his eyes with her own luminous ones as he said this. She seemed to be trying to fathom the hidden meaning of his words which would
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explain his feeling for her.

"Yes, yes," said she, "but you have no reason to regret the past, Count. As I understand your present life, I think you will always recall it with satisfaction, because the
"Yes, Princess," said Nicholas at last with a sad smile, "it doesn't seem long ago since we first met at Bogucharovo, but how much water has flowed since then! In what
distress we all seemed to be then, yet I would give much to bring back that time... but there's no bringing it back."

Princess Mary gazed intently into his eyes with her own luminous ones as he said this. She seemed to be trying to fathom the hidden meaning of his words which would
explain his feeling for her.

"Yes, yes," said she, "but you have no reason to regret the past, Count. As I understand your present life, I think you will always recall it with satisfaction, because the
self-sacrifice that fills it now..."

"I cannot accept your praise," he interrupted her hurriedly. "On the contrary I continually reproach myself.... But this is not at all an interesting or cheerful subject."

His face again resumed its former stiff and cold expression. But the princess had caught a glimpse of the man she had known and loved, and it was to him that she now
spoke.

"I thought you would allow me to tell you this," she said. "I had come so near to you... and to all your family that I thought you would not consider my sympathy
misplaced, but I was mistaken," and suddenly her voice trembled. "I don't know why," she continued, recovering herself, "but you used to be different, and..."

"There are a thousand reasons why," laying special emphasis on the why. "Thank you, Princess," he added softly. "Sometimes it is hard."

"So that's why! That's why!" a voice whispered in Princess Mary's soul. "No, it was not only that gay, kind, and frank look, not only that handsome exterior, that I
loved in him. I divined his noble, resolute, self-sacrificing spirit too," she said to herself. "Yes, he is poor now and I am rich.... Yes, that's the only reason.... Yes, were it
not for that..." And remembering his former tenderness, and looking now at his kind, sorrowful face, she suddenly understood the cause of his coldness.

"But why, Count, why?" she almost cried, unconsciously moving closer to him. "Why? Tell me. You must tell me!"

He was silent.

"I don't understand your why, Count," she continued, "but it's hard for me... I confess it. For some reason you wish to deprive me of our former friendship. And that
hurts me." There were tears in her eyes and in her voice. "I have had so little happiness in life that every loss is hard for me to bear.... Excuse me, good-by!" and
suddenly she began to cry and was hurrying from the room.

"Princess, for God's sake!" he exclaimed, trying to stop her. "Princess!"

She turned round. For a few seconds they gazed silently into one another's eyes-and what had seemed impossible and remote suddenly became possible, inevitable,
and very near.

Chapter VII

In the winter of 1813 Nicholas married Princess Mary and moved to Bald Hills with his wife, his mother, and Sonya.

Within four years he had paid off all his remaining debts without selling any of his wife's property, and having received a small inheritance on the death of a cousin he
paid his debt to Pierre as well.

In another three years, by 1820, he had so managed his affairs that he was able to buy a small estate adjoining Bald Hills and was negotiating to buy back Otradnoe-
that being his pet dream.

Having started farming from necessity, he soon grew so devoted to it that it became his favorite and almost his sole occupation. Nicholas was a plain farmer: he did not
like innovations, especially the English ones then coming into vogue. He laughed at theoretical treatises on estate management, disliked factories, the raising of expensive
products, and the buying of expensive seed corn, and did not make a hobby of any particular part of the work on his estate. He always had before his mind's eye the
estate as a whole and not any particular part of it. The chief thing in his eyes was not the nitrogen in the soil, nor the oxygen in the air, nor manures, nor special plows,
but that most important agent by which nitrogen, oxygen, manure, and plow were made effective-the peasant laborer. When Nicholas first began farming and began to
understand its different branches, it was the serf who especially attracted his attention. The peasant seemed to him not merely a tool, but also a judge of farming and an
end in himself. At first he watched the serfs, trying to understand their aims and what they considered good and bad, and only pretended to direct them and give orders
while in reality learning from them their methods, their manner of speech, and their judgment of what was good and bad. Only when he had understood the peasants'
tastes and aspirations, had learned to talk their language, to grasp the hidden meaning of their words, and felt akin to them did he begin boldly to manage his serfs, that
is, to perform toward them the duties demanded of him. And Nicholas' management produced very brilliant results.

Guided by some gift of insight, on taking up the management of the estates he at once unerringly appointed as bailiff, village elder, and delegate, the very men the serfs
would themselves have chosen had they had the right to choose, and these posts never changed hands. Before analyzing the properties of manure, before entering into
the debit and credit (as he ironically called it), he found out how many cattle the peasants had and increased the number by all possible means. He kept the peasant
families together in the largest groups possible, not allowing the family groups to divide into separate households. He was hard alike on the lazy, the depraved, and the
weak, and tried to get them expelled from the commune.

He was as careful of the sowing and reaping of the peasants' hay and corn as of his own, and few landowners had their crops sown and harvested so early and so well,
or got so good a return, as did Nicholas.

He disliked having anything to do with the domestic serfs-the "drones" as he called them-and everyone said he spoiled them by his laxity. When a decision had to be
taken regarding a domestic serf, especially if one had to be punished, he always felt undecided and consulted everybody in the house; but when it was possible to have
a domestic serf conscripted instead of a land worker he did so without the least hesitation. He never felt any hesitation in dealing with the peasants. He knew that his
every decision would be approved by them all with very few exceptions.

He did not allow himself either to be hard on or punish a man, or to make things easy for or reward anyone, merely because he felt inclined to do so. He could not have
said by what standard he judged what he should or should not do, but the standard was quite firm and definite in his own mind.

Often, speaking with vexation of some failure or irregularity, he would say: "What can one do with our Russian peasants?" and imagined that he could not bear them.

Yet he loved "our Russian peasants" and their way of life with his whole soul, and for that very reason had understood and assimilated the one way and manner of
farming which
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Countess Mary was jealous of this passion of her husband's and regretted that she could not share it; but she could not understand the joys and vexations he derived
from that world, to her so remote and alien. She could not understand why he was so particularly animated and happy when, after getting up at daybreak and spending
Often, speaking with vexation of some failure or irregularity, he would say: "What can one do with our Russian peasants?" and imagined that he could not bear them.

Yet he loved "our Russian peasants" and their way of life with his whole soul, and for that very reason had understood and assimilated the one way and manner of
farming which produced good results.

Countess Mary was jealous of this passion of her husband's and regretted that she could not share it; but she could not understand the joys and vexations he derived
from that world, to her so remote and alien. She could not understand why he was so particularly animated and happy when, after getting up at daybreak and spending
the whole morning in the fields or on the threshing floor, he returned from the sowing or mowing or reaping to have tea with her. She did not understand why he spoke
with such admiration and delight of the farming of the thrifty and well-to-do peasant Matthew Ermishin, who with his family had carted corn all night; or of the fact that
his (Nicholas') sheaves were already stacked before anyone else had his harvest in. She did not understand why he stepped out from the window to the veranda and
smiled under his mustache and winked so joyfully, when warm steady rain began to fall on the dry and thirsty shoots of the young oats, or why when the wind carried
away a threatening cloud during the hay harvest he would return from the barn, flushed, sunburned, and perspiring, with a smell of wormwood and gentian in his hair
and, gleefully rubbing his hands, would say: "Well, one more day and my grain and the peasants' will all be under cover."

Still less did she understand why he, kindhearted and always ready to anticipate her wishes, should become almost desperate when she brought him a petition from
some peasant men or women who had appealed to her to be excused some work; why he, that kind Nicholas, should obstinately refuse her, angrily asking her not to
interfere in what was not her business. She felt he had a world apart, which he loved passionately and which had laws she had not fathomed.

Sometimes when, trying to understand him, she spoke of the good work he was doing for his serfs, he would be vexed and reply: "Not in the least; it never entered my
head and I wouldn't do that for their good! That's all poetry and old wives' talk-all that doing good to one's neighbor! What I want is that our children should not have
to go begging. I must put our affairs in order while I am alive, that's all. And to do that, order and strictness are essential.... That's all about it!" said he, clenching his
vigorous fist. "And fairness, of course," he added, "for if the peasant is naked and hungry and has only one miserable horse, he can do no good either for himself or for
me."

And all Nicholas did was fruitful-probably just because he refused to allow himself to think that he was doing good to others for virtue's sake. His means increased
rapidly; serfs from neighboring estates came to beg him to buy them, and long after his death the memory of his administration was devoutly preserved among the serfs.
"He was a master... the peasants' affairs first and then his own. Of course he was not to be trifled with either-in a word, he was a real master!"

Chapter VIII

One matter connected with his management sometimes worried Nicholas, and that was his quick temper together with his old hussar habit of making free use of his
fists. At first he saw nothing reprehensible in this, but in the second year of his marriage his view of that form of punishment suddenly changed.

Once in summer he had sent for the village elder from Bogucharovo, a man who had succeeded to the post when Dron died and who was accused of dishonesty and
various irregularities. Nicholas went out into the porch to question him, and immediately after the elder had given a few replies the sound of cries and blows were heard.
On returning to lunch Nicholas went up to his wife, who sat with her head bent low over her embroidery frame, and as usual began to tell her what he had been doing
that morning. Among other things he spoke of the Bogucharovo elder. Countess Mary turned red and then pale, but continued to sit with head bowed and lips
compressed and gave her husband no reply.

"Such an insolent scoundrel!" he cried, growing hot again at the mere recollection of him. "If he had told me he was drunk and did not see... But what is the matter with
you, Mary?" he suddenly asked.

Countess Mary raised her head and tried to speak, but hastily looked down again and her lips puckered.

"Why, whatever is the matter, my dearest?"

The looks of the plain Countess Mary always improved when she was in tears. She never cried from pain or vexation, but always from sorrow or pity, and when she
wept her radiant eyes acquired an irresistible charm.

The moment Nicholas took her hand she could no longer restrain herself and began to cry.

"Nicholas, I saw it... he was to blame, but why do you... Nicholas!" and she covered her face with her hands.

Nicholas said nothing. He flushed crimson, left her side, and paced up and down the room. He understood what she was weeping about, but could not in his heart at
once agree with her that what he had regarded from childhood as quite an everyday event was wrong. "Is it just sentimentality, old wives' tales, or is she right?" he
asked himself. Before he had solved that point he glanced again at her face filled with love and pain, and he suddenly realized that she was right and that he had long
been sinning against himself.

"Mary," he said softly, going up to her, "it will never happen again; I give you my word. Never," he repeated in a trembling voice like a boy asking for forgiveness.

The tears flowed faster still from the countess' eyes. She took his hand and kissed it.

"Nicholas, when when did you break your cameo?" she asked to change the subject, looking at his finger on which he wore a ring with a cameo of Laocoon's head.

"Today-it was the same affair. Oh, Mary, don't remind me of it!" and again he flushed. "I give you my word of honor it shan't occur again, and let this always be a
reminder to me," and he pointed to the broken ring.

After that, when in discussions with his village elders or stewards the blood rushed to his face and his fists began to clench, Nicholas would turn the broken ring on his
finger and would drop his eyes before the man who was making him angry. But he did forget himself once or twice within a twelvemonth, and then he would go and
confess to his wife, and would again promise that this should really be the very last time.

"Mary, you must despise me!" he would say. "I deserve it."

"You should go, go away at once, if you don't feel strong enough to control yourself," she would reply sadly, trying to comfort her husband.

Among the gentry of the province Nicholas was respected but not liked. He did not concern himself with the interests of his own class, and consequently some thought
him proud and others thought him stupid. The whole summer, from spring sowing to harvest, he was busy with the work on his farm. In autumn he gave himself up to
 Copyright (c) 2005-2009, Infobase Media Corp.
hunting with the same business like seriousness-leaving home for a month, or even two, with his hunt. In winter he visited his other villages or spentPage
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                                                                                                                                                               reading. The
books he read were chiefly historical, and on these he spent a certain sum every year. He was collecting, as he said, a serious library, and he made it a rule to read
through all the books he bought. He would sit in his study with a grave air, reading-a task he first imposed upon himself as a duty, but which afterwards became a habit
"You should go, go away at once, if you don't feel strong enough to control yourself," she would reply sadly, trying to comfort her husband.

Among the gentry of the province Nicholas was respected but not liked. He did not concern himself with the interests of his own class, and consequently some thought
him proud and others thought him stupid. The whole summer, from spring sowing to harvest, he was busy with the work on his farm. In autumn he gave himself up to
hunting with the same business like seriousness-leaving home for a month, or even two, with his hunt. In winter he visited his other villages or spent his time reading. The
books he read were chiefly historical, and on these he spent a certain sum every year. He was collecting, as he said, a serious library, and he made it a rule to read
through all the books he bought. He would sit in his study with a grave air, reading-a task he first imposed upon himself as a duty, but which afterwards became a habit
affording him a special kind of pleasure and a consciousness of being occupied with serious matters. In winter, except for business excursions, he spent most of his time
at home making himself one with his family and entering into all the details of his children's relations with their mother. The harmony between him and his wife grew
closer and closer and he daily discovered fresh spiritual treasures in her.

From the time of his marriage Sonya had lived in his house. Before that, Nicholas had told his wife all that had passed between himself and Sonya, blaming himself and
commending her. He had asked Princess Mary to be gentle and kind to his cousin. She thoroughly realized the wrong he had done Sonya, felt herself to blame toward
her, and imagined that her wealth had influenced Nicholas' choice. She could not find fault with Sonya in any way and tried to be fond of her, but often felt ill-will
toward her which she could not overcome.

Once she had a talk with her friend Natasha about Sonya and about her own injustice toward her.

"You know," said Natasha, "you have read the Gospels a great deal-there is a passage in them that just fits Sonya."

"What?" asked Countess Mary, surprised.

"'To him that hath shall be given, and from him that hath not shall be taken away.' You remember? She is one that hath not; why, I don't know. Perhaps she lacks
egotism, I don't know, but from her is taken away, and everything has been taken away. Sometimes I am dreadfully sorry for her. Formerly I very much wanted
Nicholas to marry her, but I always had a sort of presentiment that it would not come off. She is a sterile flower, you know-like some strawberry blossoms. Sometimes
I am sorry for her, and sometimes I think she doesn't feel it as you or I would."

Though Countess Mary told Natasha that those words in the Gospel must be understood differently, yet looking at Sonya she agreed with Natasha's explanation. It
really seemed that Sonya did not feel her position trying, and had grown quite reconciled to her lot as a sterile flower. She seemed to be fond not so much of individuals
as of the family as a whole. Like a cat, she had attached herself not to the people but to the home. She waited on the old countess, petted and spoiled the children, was
always ready to render the small services for which she had a gift, and all this was unconsciously accepted from her with insufficient gratitude.

The country seat at Bald Hills had been rebuilt, though not on the same scale as under the old prince.

The buildings, begun under straitened circumstances, were more than simple. The immense house on the old stone foundations was of wood, plastered only inside. It
had bare deal floors and was furnished with very simple hard sofas, armchairs, tables, and chairs made by their own serf carpenters out of their own birchwood. The
house was spacious and had rooms for the house serfs and apartments for visitors. Whole families of the Rostovs' and Bolkonskis' relations sometimes came to Bald
Hills with sixteen horses and dozens of servants and stayed for months. Besides that, four times a year, on the name days and birthdays of the hosts, as many as a
hundred visitors would gather there for a day or two. The rest of the year life pursued its unbroken routine with its ordinary occupations, and its breakfasts, lunches,
dinners, and suppers, provided out of the produce of the estate.

Chapter IX

It was the eve of St. Nicholas, the fifth of December, 1820. Natasha had been staying at her brother's with her husband and children since early autumn. Pierre had
gone to Petersburg on business of his own for three weeks as he said, but had remained there nearly seven weeks and was expected back every minute.

Besides the Bezukhov family, Nicholas' old friend the retired General Vasili Dmitrich Denisov was staying with the Rostovs this fifth of December.

On the sixth, which was his name day when the house would be full of visitors, Nicholas knew he would have to exchange his Tartar tunic for a tail coat, and put on
narrow boots with pointed toes, and drive to the new church he had built, and then receive visitors who would come to congratulate him, offer them refreshments, and
talk about the elections of the nobility; but he considered himself entitled to spend the eve of that day in his usual way. He examined the bailiff's accounts of the village in
Ryazan which belonged to his wife's nephew, wrote two business letters, and walked over to the granaries, cattle yards and stables before dinner. Having taken
precautions against the general drunkenness to be expected on the morrow because it was a great saint's day, he returned to dinner, and without having time for a
private talk with his wife sat down at the long table laid for twenty persons, at which the whole household had assembled. At that table were his mother, his mother's
old lady companion Belova, his wife, their three children with their governess and tutor, his wife's nephew with his tutor, Sonya, Denisov, Natasha, her three children,
their governess, and old Michael Ivanovich, the late prince's architect, who was living on in retirement at Bald Hills.

Countess Mary sat at the other end of the table. When her husband took his place she concluded, from the rapid manner in which after taking up his table napkin he
pushed back the tumbler and wineglass standing before him, that he was out of humor, as was sometimes the case when he came in to dinner straight from the farm-
especially before the soup. Countess Mary well knew that mood of his, and when she herself was in a good frame of mind quietly waited till he had had his soup and
then began to talk to him and make him admit that there was no cause for his ill-humor. But today she quite forgot that and was hurt that he should be angry with her
without any reason, and she felt unhappy. She asked him where he had been. He replied. She again inquired whether everything was going well on the farm. Her
unnatural tone made him wince unpleasantly and he replied hastily.

"Then I'm not mistaken," thought Countess Mary. "Why is he cross with me?" She concluded from his tone that he was vexed with her and wished to end the
conversation. She knew her remarks sounded unnatural, but could not refrain from asking some more questions.

Thanks to Denisov the conversation at table soon became general and lively, and she did not talk to her husband. When they left the table and went as usual to thank
the old countess, Countess Mary held out her hand and kissed her husband, and asked him why he was angry with her.

"You always have such strange fancies! I didn't even think of being angry," he replied.

But the word always seemed to her to imply: "Yes, I am angry but I won't tell you why."

Nicholas and his wife lived together so happily that even Sonya and the old countess, who felt jealous and would have liked them to disagree, could find nothing to
reproach them with; but even they had their moments of antagonism. Occasionally, and it was always just after they had been happiest together, they suddenly had a
feeling of estrangement and hostility, which occurred most frequently during Countess Mary's pregnancies, and this was such a time.
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"Well, messieurs et mesdames," said Nicholas loudly and with apparent cheerfulness (it seemed to Countess Mary that he did it on purpose to vex her), "I have been on
my feet since six this morning. Tomorrow I shall have to suffer, so today I'll go and rest."
Nicholas and his wife lived together so happily that even Sonya and the old countess, who felt jealous and would have liked them to disagree, could find nothing to
reproach them with; but even they had their moments of antagonism. Occasionally, and it was always just after they had been happiest together, they suddenly had a
feeling of estrangement and hostility, which occurred most frequently during Countess Mary's pregnancies, and this was such a time.

"Well, messieurs et mesdames," said Nicholas loudly and with apparent cheerfulness (it seemed to Countess Mary that he did it on purpose to vex her), "I have been on
my feet since six this morning. Tomorrow I shall have to suffer, so today I'll go and rest."

And without a word to his wife he went to the little sitting room and lay down on the sofa.

"That's always the way," thought Countess Mary. "He talks to everyone except me. I see... I see that I am repulsive to him, especially when I am in this condition." She
looked down at her expanded figure and in the glass at her pale, sallow, emaciated face in which her eyes now looked larger than ever.

And everything annoyed her-Denisov's shouting and laughter, Natasha's talk, and especially a quick glance Sonya gave her.

Sonya was always the first excuse Countess Mary found for feeling irritated.

Having sat awhile with her visitors without understanding anything of what they were saying, she softly left the room and went to the nursery.

The children were playing at "going to Moscow" in a carriage made of chairs and invited her to go with them. She sat down and played with them a little, but the
thought of her husband and his unreasonable crossness worried her. She got up and, walking on tiptoe with difficulty, went to the small sitting room.

"Perhaps he is not asleep; I'll have an explanation with him," she said to herself. Little Andrew, her eldest boy, imitating his mother, followed her on tiptoe. She not
notice him.

"Mary, dear, I think he is asleep-he was so tired," said Sonya, meeting her in the large sitting room (it seemed to Countess Mary that she crossed her path everywhere).
"Andrew may wake him."

Countess Mary looked round, saw little Andrew following her, felt that Sonya was right, and for that very reason flushed and with evident difficulty refrained from
saying something harsh. She made no reply, but to avoid obeying Sonya beckoned to Andrew to follow her quietly and went to the door. Sonya went away by another
door. From the room in which Nicholas was sleeping came the sound of his even breathing, every slightest tone of which was familiar to his wife. As she listened to it
she saw before her his smooth handsome forehead, his mustache, and his whole face, as she had so often seen it in the stillness of the night when he slept. Nicholas
suddenly moved and cleared his throat. And at that moment little Andrew shouted from outside the door: "Papa! Mamma's standing here!" Countess Mary turned pale
with fright and made signs to the boy. He grew silent, and quiet ensued for a moment, terrible to Countess Mary. She knew how Nicholas disliked being waked. Then
through the door she heard Nicholas clearing his throat again and stirring, and his voice said crossly:

"I can't get a moment's peace.... Mary, is that you? Why did you bring him here?"

"I only came in to look and did not notice... forgive me..."

Nicholas coughed and said no more. Countess Mary moved away from the door and took the boy back to the nursery. Five minutes later little black-eyed three-year-
old Natasha, her father's pet, having learned from her brother that Papa was asleep and Mamma was in the sitting room, ran to her father unobserved by her mother.
The dark-eyed little girl boldly opened the creaking door, went up to the sofa with energetic steps of her sturdy little legs, and having examined the position of her
father, who was asleep with his back to her, rose on tiptoe and kissed the hand which lay under his head. Nicholas turned with a tender smile on his face.

"Natasha, Natasha!" came Countess Mary's frightened whisper from the door. "Papa wants to sleep."

"No, Mamma, he doesn't want to sleep," said little Natasha with conviction. "He's laughing."

Nicholas lowered his legs, rose, and took his daughter in his arms.

"Come in, Mary," he said to his wife.

She went in and sat down by her husband.

"I did not notice him following me," she said timidly. "I just looked in."

Holding his little girl with one arm, Nicholas glanced at his wife and, seeing her guilty expression, put his other arm around her and kissed her hair.

"May I kiss Mamma?" he asked Natasha.

Natasha smiled bashfully.

"Again!" she commanded, pointing with a peremptory gesture to the spot where Nicholas had placed the kiss.

"I don't know why you think I am cross," said Nicholas, replying to the question he knew was in his wife's mind.

"You have no idea how unhappy, how lonely, I feel when you are like that. It always seems to me... "

"Mary, don't talk nonsense. You ought to be ashamed of yourself!" he said gaily.

"It seems to be that you can't love me, that I am so plain... always... and now... in this cond..."

"Oh, how absurd you are! It is not beauty that endears, it's love that makes us see beauty. It is only Malvinas and women of that kind who are loved for their beauty.
But do I love my wife? I don't love her, but... I don't know how to put it. Without you, or when something comes between us like this, I seem lost and can't do
anything. Now do I love my finger? I don't love it, but just try to cut it off!

"I'm not like(c)
 Copyright    that2005-2009,
                   myself, butInfobase
                               I understand. So Corp.
                                         Media  you're not angry with me?"                                                                                Page 510 / 536
"Awfully angry!" he said, smiling and getting up. And smoothing his hair he began to pace the room.
"Oh, how absurd you are! It is not beauty that endears, it's love that makes us see beauty. It is only Malvinas and women of that kind who are loved for their beauty.
But do I love my wife? I don't love her, but... I don't know how to put it. Without you, or when something comes between us like this, I seem lost and can't do
anything. Now do I love my finger? I don't love it, but just try to cut it off!

"I'm not like that myself, but I understand. So you're not angry with me?"

"Awfully angry!" he said, smiling and getting up. And smoothing his hair he began to pace the room.

"Do you know, Mary, what I've been thinking?" he began, immediately thinking aloud in his wife's presence now that they had made it up.

He did not ask if she was ready to listen to him. He did not care. A thought had occurred to him and so it belonged to her also. And he told her of his intention to
persuade Pierre to stay with them till spring.

Countess Mary listened till he had finished, made some remark, and in her turn began thinking aloud. Her thoughts were about the children.

"You can see the woman in her already," she said in French, pointing to little Natasha. "You reproach us women with being illogical. Here is our logic. I say: 'Papa
wants to sleep!' but she says, 'No, he's laughing.' And she was right," said Countess Mary with a happy smile.

"Yes, yes." And Nicholas, taking his little daughter in his strong hand, lifted her high, placed her on his shoulder, held her by the legs, and paced the room with her.
There was an expression of carefree happiness on the faces of both father and daughter.

"But you know you may be unfair. You are too fond of this one," his wife whispered in French.

"Yes, but what am I to do?... I try not to show..."

At that moment they heard the sound of the door pulley and footsteps in the hall and anteroom, as if someone had arrived.

"Somebody has come."

"I am sure it is Pierre. I will go and see," said Countess Mary and left the room.

In her absence Nicholas allowed himself to give his little daughter a gallop round the room. Out of breath, he took the laughing child quickly from his shoulder and
pressed her to his heart. His capers reminded him of dancing, and looking at the child's round happy little face he thought of what she would be like when he was an old
man, taking her into society and dancing the mazurka with her as his old father had danced Daniel Cooper with his daughter.

"It is he, it is he, Nicholas!" said Countess Mary, re-entering the room a few minutes later. "Now our Natasha has come to life. You should have seen her ecstasy, and
how he caught it for having stayed away so long. Well, come along now, quick, quick! It's time you two were parted," she added, looking smilingly at the little girl who
clung to her father.

Nicholas went out holding the child by the hand.

Countess Mary remained in the sitting room.

"I should never, never have believed that one could be so happy," she whispered to herself. A smile lit up her face but at the same time she sighed, and her deep eyes
expressed a quiet sadness as though she felt, through her happiness, that there is another sort of happiness unattainable in this life and of which she involuntarily thought
at that instant.

Chapter X

Natasha had married in the early spring of 1813, and in 1820 already had three daughters besides a son for whom she had longed and whom she was now nursing. She
had grown stouter and broader, so that it was difficult to recognize in this robust, motherly woman the slim, lively Natasha of former days. Her features were more
defined and had a calm, soft, and serene expression. In her face there was none of the ever-glowing animation that had formerly burned there and constituted its charm.
Now her face and body were of all that one saw, and her soul was not visible at all. All that struck the eye was a strong, handsome, and fertile woman. The old fire
very rarely kindled in her face now. That happened only when, as was the case that day, her husband returned home, or a sick child was convalescent, or when she
and Countess Mary spoke of Prince Andrew (she never mentioned him to her husband, who she imagined was jealous of Prince Andrew's memory), or on the rare
occasions when something happened to induce her to sing, a practice she had quite abandoned since her marriage. At the rare moments when the old fire did kindle in
her handsome, fully developed body she was even more attractive than in former days.

Since their marriage Natasha and her husband had lived in Moscow, in Petersburg, on their estate near Moscow, or with her mother, that is to say, in Nicholas' house.
The young Countess Bezukhova was not often seen in society, and those who met her there were not pleased with her and found her neither attractive nor amiable. Not
that Natasha liked solitude-she did not know whether she liked it or not, she even thought that she did not-but with her pregnancies, her confinements, the nursing of
her children, and sharing every moment of her husband's life, she had demands on her time which could be satisfied only by renouncing society. All who had known
Natasha before her marriage wondered at the change in her as at something extraordinary. Only the old countess with her maternal instinct had realized that all
Natasha's outbursts had been due to her need of children and a husband-as she herself had once exclaimed at Otradnoe not so much in fun as in earnest-and her
mother was now surprised at the surprise expressed by those who had never understood Natasha, and she kept saying that she had always known that Natasha would
make an exemplary wife and mother.

"Only she lets her love of her husband and children overflow all bounds," said the countess, "so that it even becomes absurd."

Natasha did not follow the golden rule advocated by clever folk, especially by the French, which says that a girl should not let herself go when she marries, should not
neglect her accomplishments, should be even more careful of her appearance than when she was unmarried, and should fascinate her husband as much as she did
before he became her husband. Natasha on the contrary had at once abandoned all her witchery, of which her singing had been an unusually powerful part. She gave it
up just because it was so powerfully seductive. She took no pains with her manners or with of speech, or with her toilet, or to show herself to her husband in her most
becoming attitudes, or to avoid inconveniencing him by being too exacting. She acted in contradiction to all those rules. She felt that the allurements instinct had formerly
taught her to use would now be merely ridiculous in the eyes of her husband, to whom she had from the first moment given herself up entirely-that is, with her whole
soul, leaving no corner of it hidden from him. She felt that her unity with her husband was not maintained by the poetic feelings that had attracted him to her, but by
something else-indefinite but firm as the bond between her own body and soul.
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To fluff out her curls, put on fashionable dresses, and sing romantic songs to fascinate her husband would have seemed as strange as to adorn herself to attract herself.
To adorn herself for others might perhaps have been agreeable-she did not know-but she had no time at all for it. The chief reason for devoting no time either to
becoming attitudes, or to avoid inconveniencing him by being too exacting. She acted in contradiction to all those rules. She felt that the allurements instinct had formerly
taught her to use would now be merely ridiculous in the eyes of her husband, to whom she had from the first moment given herself up entirely-that is, with her whole
soul, leaving no corner of it hidden from him. She felt that her unity with her husband was not maintained by the poetic feelings that had attracted him to her, but by
something else-indefinite but firm as the bond between her own body and soul.

To fluff out her curls, put on fashionable dresses, and sing romantic songs to fascinate her husband would have seemed as strange as to adorn herself to attract herself.
To adorn herself for others might perhaps have been agreeable-she did not know-but she had no time at all for it. The chief reason for devoting no time either to
singing, to dress, or to choosing her words was that she really had no time to spare for these things.

We know that man has the faculty of becoming completely absorbed in a subject however trivial it may be, and that there is no subject so trivial that it will not grow to
infinite proportions if one's entire attention is devoted to it.

The subject which wholly engrossed Natasha's attention was her family: that is, her husband whom she had to keep so that he should belong entirely to her and to the
home, and the children whom she had to bear, bring into the world, nurse, and bring up.

And the deeper she penetrated, not with her mind only but with her whole soul, her whole being, into the subject that absorbed her, the larger did that subject grow and
the weaker and more inadequate did her powers appear, so that she concentrated them wholly on that one thing and yet was unable to accomplish all that she
considered necessary.

There were then as now conversations and discussions about women's rights, the relations of husband and wife and their freedom and rights, though these themes were
not yet termed questions as they are now; but these topics were not merely uninteresting to Natasha, she positively did not understand them.

These questions, then as now, existed only for those who see nothing in marriage but the pleasure married people get from one another, that is, only the beginnings of
marriage and not its whole significance, which lies in the family.

Discussions and questions of that kind, which are like the question of how to get the greatest gratification from one's dinner, did not then and do not now exist for those
for whom the purpose of a dinner is the nourishment it affords; and the purpose of marriage is the family.

If the purpose of dinner is to nourish the body, a man who eats two dinners at once may perhaps get more enjoyment but will not attain his purpose, for his stomach will
not digest the two dinners.

If the purpose of marriage is the family, the person who wishes to have many wives or husbands may perhaps obtain much pleasure, but in that case will not have a
family.

If the purpose of food is nourishment and the purpose of marriage is the family, the whole question resolves itself into not eating more than one can digest, and not
having more wives or husbands than are needed for the family-that is, one wife or one husband. Natasha needed a husband. A husband was given her and he gave her
a family. And she not only saw no need of any other or better husband, but as all the powers of her soul were intent on serving that husband and family, she could not
imagine and saw no interest in imagining how it would be if things were different.

Natasha did not care for society in general, but prized the more the society of her relatives-Countess Mary, and her brother, her mother, and Sonya. She valued the
company of those to whom she could come striding disheveled from the nursery in her dressing gown, and with joyful face show a yellow instead of a green stain on
baby's napkin, and from whom she could hear reassuring words to the effect that baby was much better.

To such an extent had Natasha let herself go that the way she dressed and did her hair, her ill-chosen words, and her jealousy-she was jealous of Sonya, of the
governess, and of every woman, pretty or plain-were habitual subjects of jest to those about her. The general opinion was that Pierre was under his wife's thumb, which
was really true. From the very first days of their married life Natasha had announced her demands. Pierre was greatly surprised by his wife's view, to him a perfectly
novel one, that every moment of his life belonged to her and to the family. His wife's demands astonished him, but they also flattered him, and he submitted to them.

Pierre's subjection consisted in the fact that he not only dared not flirt with, but dared not even speak smilingly to, any other woman; did not dare dine at the Club as a
pastime, did not dare spend money a whim, and did not dare absent himself for any length of time, except on business-in which his wife included his intellectual pursuits,
which she did not in the least understand but to which she attributed great importance. To make up for this, at home Pierre had the right to regulate his life and that of
the whole family exactly as he chose. At home Natasha placed herself in the position of a slave to her husband, and the whole household went on tiptoe when he was
occupied-that is, was reading or writing in his study. Pierre had but to show a partiality for anything to get just what he liked done always. He had only to express a
wish and Natasha would jump up and run to fulfill it.

The entire household was governed according to Pierre's supposed orders, that is, by his wishes which Natasha tried to guess. Their way of life and place of residence,
their acquaintances and ties, Natasha's occupations, the children's upbringing, were all selected not merely with regard to Pierre's expressed wishes, but to what
Natasha from the thoughts he expressed in conversation supposed his wishes to be. And she deduced the essentials of his wishes quite correctly, and having once
arrived at them clung to them tenaciously. When Pierre himself wanted to change his mind she would fight him with his own weapons.

Thus in a time of trouble ever memorable to him after the birth of their first child who was delicate, when they had to change the wet nurse three times and Natasha fell
ill from despair, Pierre one day told her of Rousseau's view, with which he quite agreed, that to have a wet nurse is unnatural and harmful. When her next baby was
born, despite the opposition of her mother, the doctors, and even of her husband himself-who were all vigorously opposed to her nursing her baby herself, a thing then
unheard of and considered injurious-she insisted on having her own way, and after that nursed all her babies herself.

It very often happened that in a moment of irritation husband and wife would have a dispute, but long afterwards Pierre to his surprise and delight would find in his
wife's ideas and actions the very thought against which she had argued, but divested of everything superfluous that in the excitement of the dispute he had added when
expressing his opinion.

After seven years of marriage Pierre had the joyous and firm consciousness that he was not a bad man, and he felt this because he saw himself reflected in his wife. He
felt the good and bad within himself inextricably mingled and overlapping. But only what was really good in him was reflected in his wife, all that was not quite good was
rejected. And this was not the result of logical reasoning but was a direct and mysterious reflection.

Chapter XI

Two months previously when Pierre was already staying with the Rostovs he had received a letter from Prince Theodore, asking him to come to Petersburg to confer
on some important questions that were being discussed there by a society of which Pierre was one of the principal founders.
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On reading that letter (she always read her husband's letters) Natasha herself suggested that he should go to Petersburg, though she would feel his absence very
acutely. She attributed immense importance to all her husband's intellectual and abstract interests though she did not understand them, and she always dreaded being a
Chapter XI

Two months previously when Pierre was already staying with the Rostovs he had received a letter from Prince Theodore, asking him to come to Petersburg to confer
on some important questions that were being discussed there by a society of which Pierre was one of the principal founders.

On reading that letter (she always read her husband's letters) Natasha herself suggested that he should go to Petersburg, though she would feel his absence very
acutely. She attributed immense importance to all her husband's intellectual and abstract interests though she did not understand them, and she always dreaded being a
hindrance to him in such matters. To Pierre's timid look of inquiry after reading the letter she replied by asking him to go, but to fix a definite date for his return. He was
given four weeks' leave of absence.

Ever since that leave of absence had expired, more than a fortnight before, Natasha had been in a constant state of alarm, depression, and irritability.

Denisov, now a general on the retired list and much dissatisfied with the present state of affairs, had arrived during that fortnight. He looked at Natasha with sorrow and
surprise as at a bad likeness of a person once dear. A dull, dejected look, random replies, and talk about the nursery was all he saw and heard from his former
enchantress.

Natasha was sad and irritable all that time, especially when her mother, her brother, Sonya, or Countess Mary in their efforts to console her tried to excuse Pierre and
suggested reasons for his delay in returning.

"It's all nonsense, all rubbish-those discussions which lead to nothing and all those idiotic societies!" Natasha declared of the very affairs in the immense importance of
which she firmly believed.

And she would go to the nursery to nurse Petya, her only boy. No one else could tell her anything so comforting or so reasonable as this little three-month-old creature
when he lay at her breast and she was conscious of the movement of his lips and the snuffling of his little nose. That creature said: "You are angry, you are jealous, you
would like to pay him out, you are afraid-but here am I! And I am he..." and that was unanswerable. It was more than true.

During that fortnight of anxiety Natasha resorted to the baby for comfort so often, and fussed over him so much, that she overfed him and he fell ill. She was terrified by
his illness, and yet that was just what she needed. While attending to him she bore the anxiety about her husband more easily.

She was nursing her boy when the sound of Pierre's sleigh was heard at the front door, and the old nurse-knowing how to please her mistress-entered the room
inaudibly but hurriedly and with a beaming face.

"Has he come?" Natasha asked quickly in a whisper, afraid to move lest she should rouse the dozing baby.

"He's come, ma'am," whispered the nurse.

The blood rushed to Natasha's face and her feet involuntarily moved, but she could not jump up and run out. The baby again opened his eyes and looked at her.
"You're here?" he seemed to be saying, and again lazily smacked his lips.

Cautiously withdrawing her breast, Natasha rocked him a little, handed him to the nurse, and went with rapid steps toward the door. But at the door she stopped as if
her conscience reproached her for having in her joy left the child too soon, and she glanced round. The nurse with raised elbows was lifting the infant over the rail of his
cot.

"Go, ma'am! Don't worry, go!" she whispered, smiling, with the kind of familiarity that grows up between a nurse and her mistress.

Natasha ran with light footsteps to the anteroom.

Denisov, who had come out of the study into the dancing room with his pipe, now for the first time recognized the old Natasha. A flood of brilliant, joyful light poured
from her transfigured face.

"He's come!" she exclaimed as she ran past, and Denisov felt that he too was delighted that Pierre, whom he did not much care for, had returned.

On reaching the vestibule Natasha saw a tall figure in a fur coat unwinding his scarf. "It's he! It's really he! He has come!" she said to herself, and rushing at him
embraced him, pressed his head to her breast, and then pushed him back and gazed at his ruddy, happy face, covered with hoarfrost. "Yes, it is he, happy and
contented..."

Then all at once she remembered the tortures of suspense she had experienced for the last fortnight, and the joy that had lit up her face vanished; she frowned and
overwhelmed Pierre with a torrent of reproaches and angry words.

"Yes, it's all very well for you. You are pleased, you've had a good time.... But what about me? You might at least have shown consideration for the children. I am
nursing and my milk was spoiled.... Petya was at death's door. But you were enjoying yourself. Yes, enjoying..."

Pierre knew he was not to blame, for he could not have come sooner; he knew this outburst was unseemly and would blow over in a minute or two; above all he knew
that he himself was bright and happy. He wanted to smile but dared not even think of doing so. He made a piteous, frightened face and bent down.

"I could not, on my honor. But how is Petya?"

"All right now. Come along! I wonder you're not ashamed! If only you could see what I was like without you, how I suffered!"

"You are well?"

"Come, come!" she said, not letting go of his arm. And they went to their rooms.

When Nicholas and his wife came to look for Pierre he was in the nursery holding his baby son, who was again awake, on his huge right palm and dandling him. A
blissful bright smile was fixed on the baby's broad face with its toothless open mouth. The storm was long since over and there was bright, joyous sunshine on
Natasha's face as she gazed tenderly at her husband and child.

"And have you
 Copyright     talked everything
           (c) 2005-2009,        well Media
                           Infobase   over with Prince Theodore?" she asked.
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"Yes, capitally."
When Nicholas and his wife came to look for Pierre he was in the nursery holding his baby son, who was again awake, on his huge right palm and dandling him. A
blissful bright smile was fixed on the baby's broad face with its toothless open mouth. The storm was long since over and there was bright, joyous sunshine on
Natasha's face as she gazed tenderly at her husband and child.

"And have you talked everything well over with Prince Theodore?" she asked.

"Yes, capitally."

"You see, he holds it up." (She meant the baby's head.) "But how he did frighten me... You've seen the princess? Is it true she's in love with that..."

"Yes, just fancy..."

At that moment Nicholas and Countess Mary came in. Pierre with the baby on his hand stooped, kissed them, and replied to their inquiries. But in spite of much that
was interesting and had to be discussed, the baby with the little cap on its unsteady head evidently absorbed all his attention.

"How sweet!" said Countess Mary, looking at and playing with the baby. "Now, Nicholas," she added, turning to her husband, "I can't understand how it is you don't
see the charm of these delicious marvels."

"I don't and can't," replied Nicholas, looking coldly at the baby. "A lump of flesh. Come along, Pierre!"

"And yet he's such an affectionate father," said Countess Mary, vindicating her husband, "but only after they are a year old or so..."

"Now, Pierre nurses them splendidly," said Natasha. "He says his hand is just made for a baby's seat. Just look!"

"Only not for this..." Pierre suddenly exclaimed with a laugh, and shifting the baby he gave him to the nurse.

Chapter XII

As in every large household, there were at Bald Hills several perfectly distinct worlds which merged into one harmonious whole, though each retained its own
peculiarities and made concessions to the others. Every event, joyful or sad, that took place in that house was important to all these worlds, but each had its own
special reasons to rejoice or grieve over that occurrence independently of the others.

For instance, Pierre's return was a joyful and important event and they all felt it to be so.

The servants-the most reliable judges of their masters because they judge not by their conversation or expressions of feeling but by their acts and way of life-were glad
of Pierre's return because they knew that when he was there Count Nicholas would cease going every day attend to the estate, and would would be in better spirits and
temper, and also because they would all receive handsome presents for the holidays.

The children and their governesses were glad of Pierre's return because no one else drew them into the social life of the household as he did. He alone could play on the
clavichord that ecossaise (his only piece) to which, as he said, all possible dances could be danced, and they felt sure he had brought presents for them all.

Young Nicholas, now a slim lad of fifteen, delicate and intelligent, with curly light-brown hair and beautiful eyes, was delighted because Uncle Pierre as he called him
was the object of his rapturous and passionate affection. No one had instilled into him this love for Pierre whom he saw only occasionally. Countess Mary who had
brought him up had done her utmost to make him love her husband as she loved him, and little Nicholas did love his uncle, but loved him with just a shade of contempt.
Pierre, however, he adored. He did not want to be an hussar or a Knight of St. George like his uncle Nicholas; he wanted to be learned, wise, and kind like Pierre. In
Pierre's presence his face always shone with pleasure and he flushed and was breathless when Pierre spoke to him. He did not miss a single word he uttered, and
would afterwards, with Dessalles or by himself, recall and reconsider the meaning of everything Pierre had said. Pierre's past life and his unhappiness prior to 1812 (of
which young Nicholas had formed a vague poetic picture from some words he had overheard), his adventures in Moscow, his captivity, Platon Karataev (of whom he
had heard from Pierre), his love for Natasha (of whom the lad was also particularly fond), and especially Pierre's friendship with the father whom Nicholas could not
remember-all this made Pierre in his eyes a hero and a saint.

From broken remarks about Natasha and his father, from the emotion with which Pierre spoke of that dead father, and from the careful, reverent tenderness with which
Natasha spoke of him, the boy, who was only just beginning to guess what love is, derived the notion that his father had loved Natasha and when dying had left her to
his friend. But the father whom the boy did not remember appeared to him a divinity who could not be pictured, and of whom he never thought without a swelling heart
and tears of sadness and rapture. So the boy also was happy that Pierre had arrived.

The guests welcomed Pierre because he always helped to enliven and unite any company he was in.

The grown-up members of the family, not to mention his wife, were pleased to have back a friend whose presence made life run more smoothly and peacefully.

The old ladies were pleased with the presents he brought them, and especially that Natasha would now be herself again.

Pierre felt the different outlooks of these various worlds and made haste to satisfy all their expectations.

Though the most absent-minded and forgetful of men, Pierre, with the aid of a list his wife drew up, had now bought everything, not forgetting his mother-and brother-
in-law's commissions, nor the dress material for a present to Belova, nor toys for his wife's nephews. In the early days of his marriage it had seemed strange to him that
his wife should expect him not to forget to procure all the things he undertook to buy, and he had been taken aback by her serious annoyance when on his first trip he
forgot everything. But in time he grew used to this demand. Knowing that Natasha asked nothing for herself, and gave him commissions for others only when he himself
had offered to undertake them, he now found an unexpected and childlike pleasure in this purchase of presents for everyone in the house, and never forgot anything. If
he now incurred Natasha's censure it was only for buying too many and too expensive things. To her other defects (as most people thought them, but which to Pierre
were qualities) of untidiness and neglect of herself, she now added stinginess.

From the time that Pierre began life as a family man on a footing entailing heavy expenditure, he had noticed to his surprise that he spent only half as much as before,
and that his affairs-which had been in disorder of late, chiefly because of his first wife's debts-had begun to improve.

Life was cheaper because it was circumscribed: that most expensive luxury, the kind of life that can be changed at any moment, was no longer his nor did he wish for it.
He felt that his way of life had now been settled once for all till death and that to change it was not in his power, and so that way of life proved economical.
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With a merry, smiling face Pierre was sorting his purchases.
and that his affairs-which had been in disorder of late, chiefly because of his first wife's debts-had begun to improve.

Life was cheaper because it was circumscribed: that most expensive luxury, the kind of life that can be changed at any moment, was no longer his nor did he wish for it.
He felt that his way of life had now been settled once for all till death and that to change it was not in his power, and so that way of life proved economical.

With a merry, smiling face Pierre was sorting his purchases.

"What do you think of this?" said he, unrolling a piece of stuff like a shopman.

Natasha, who was sitting opposite to him with her eldest daughter on her lap, turned her sparkling eyes swiftly from her husband to the things he showed her.

"That's for Belova? Excellent!" She felt the quality of the material. "It was a ruble an arshin, I suppose?"

Pierre told her the price.

"Too dear!" Natasha remarked. "How pleased the children will be and Mamma too! Only you need not have bought me this," she added, unable to suppress a smile as
she gazed admiringly at a gold comb set with pearls, of a kind then just coming into fashion.

"Adele tempted me: she kept on telling me to buy it," returned Pierre.

"When am I to wear it?" and Natasha stuck it in her coil of hair. "When I take little Masha into society? Perhaps they will be fashionable again by then. Well, let's go
now."

And collecting the presents they went first to the nursery and then to the old countess' rooms.

The countess was sitting with her companion Belova, playing grand-patience as usual, when Pierre and Natasha came into the drawing room with parcels under their
arms.

The countess was now over sixty, was quite gray, and wore a cap with a frill that surrounded her face. Her face had shriveled, her upper lip had sunk in, and her eyes
were dim.

After the deaths of her son and husband in such rapid succession, she felt herself a being accidentally forgotten in this world and left without aim or object for her
existence. She ate, drank, slept, or kept awake, but did not live. Life gave her no new impressions. She wanted nothing from life but tranquillity, and that tranquillity
only death could give her. But until death came she had to go on living, that is, to use her vital forces. A peculiarity one sees in very young children and very old people
was particularly evident in her. Her life had no external aims-only a need to exercise her various functions and inclinations was apparent. She had to eat, sleep, think,
speak, weep, work, give vent to her anger, and so on, merely because she had a stomach, a brain, muscles, nerves, and a liver. She did these things not under any
external impulse as people in the full vigor of life do, when behind the purpose for which they strive that of exercising their functions remains unnoticed. She talked only
because she physically needed to exercise her tongue and lungs. She cried as a child does, because her nose had to be cleared, and so on. What for people in their full
vigor is an aim was for her evidently merely a pretext.

Thus in the morning-especially if she had eaten anything rich the day before-she felt a need of being angry and would choose as the handiest pretext Belova's deafness.

She would begin to say something to her in a low tone from the other end of the room.

"It seems a little warmer today, my dear," she would murmur.

And when Belova replied: "Oh yes, they've come," she would mutter angrily: "O Lord! How stupid and deaf she is!"

Another pretext would be her snuff, which would seem too dry or too damp or not rubbed fine enough. After these fits of irritability her face would grow yellow, and
her maids knew by infallible symptoms when Belova would again be deaf, the snuff damp, and the countess' face yellow. Just as she needed to work off her spleen so
she had sometimes to exercise her still-existing faculty of thinking-and the pretext for that was a game of patience. When she needed to cry, the deceased count would
be the pretext. When she wanted to be agitated, Nicholas and his health would be the pretext, and when she felt a need to speak spitefully, the pretext would be
Countess Mary. When her vocal organs needed exercise, which was usually toward seven o'clock when she had had an after-dinner rest in a darkened room, the
pretext would be the retelling of the same stories over and over again to the same audience.

The old lady's condition was understood by the whole household though no one ever spoke of it, and they all made every possible effort to satisfy her needs. Only by a
rare glance exchanged with a sad smile between Nicholas, Pierre, Natasha, and Countess Mary was the common understanding of her condition expressed.

But those glances expressed something more: they said that she had played her part in life, that what they now saw was not her whole self, that we must all become like
her, and that they were glad to yield to her, to restrain themselves for this once precious being formerly as full of life as themselves, but now so much to be pitied.
"Memento mori," said these glances.

Only the really heartless, the stupid ones of that household, and the little children failed to understand this and avoided her.

Chapter XIII

When Pierre and his wife entered the drawing room the countess was in one of her customary states in which she needed the mental exertion of playing patience, and
so-though by force of habit she greeted him with the words she always used when Pierre or her son returned after an absence: "High time, my dear, high time! We were
all weary of waiting for you. Well, thank God!" and received her presents with another customary remark: "It's not the gift that's precious, my dear, but that you give it
to me, an old woman..."-yet it was evident that she was not pleased by Pierre's arrival at that moment when it diverted her attention from the unfinished game.

She finished her game of patience and only then examined the presents. They consisted of a box for cards, of splendid workmanship, a bright-blue Sevres tea cup with
shepherdesses depicted on it and with a lid, and a gold snuffbox with the count's portrait on the lid which Pierre had had done by a miniaturist in Petersburg. The
countess had long wished for such a box, but as she did not want to cry just then she glanced indifferently at the portrait and gave her attention chiefly to the box for
cards.

"Thank you, my dear, you have cheered me up," said she as she always did. "But best of all you have brought yourself back-for I never saw anything like it, you ought
toCopyright
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             wife a scolding!Infobase
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                                                with her? She is like a mad woman when you are away. Doesn't see anything, doesn't remember anything,"      she /went
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on, repeating her usual phrases. "Look, Anna Timofeevna," she added to her companion, "see what a box for cards my son has brought us!"
cards.

"Thank you, my dear, you have cheered me up," said she as she always did. "But best of all you have brought yourself back-for I never saw anything like it, you ought
to give your wife a scolding! What are we to do with her? She is like a mad woman when you are away. Doesn't see anything, doesn't remember anything," she went
on, repeating her usual phrases. "Look, Anna Timofeevna," she added to her companion, "see what a box for cards my son has brought us!"

Belova admired the presents and was delighted with her dress material.

Though Pierre, Natasha, Nicholas, Countess Mary, and Denisov had much to talk about that they could not discuss before the old countess-not that anything was
hidden from her, but because she had dropped so far behindhand in many things that had they begun to converse in her presence they would have had to answer
inopportune questions and to repeat what they had already told her many times: that so-and-so was dead and so-and-so was married, which she would again be
unable to remember-yet they sat at tea round the samovar in the drawing room from habit, and Pierre answered the countess' questions as to whether Prince Vasili had
aged and whether Countess Mary Alexeevna had sent greetings and still thought of them, and other matters that interested no one and to which she herself was
indifferent.

Conversation of this kind, interesting to no one yet unavoidable, continued all through teatime. All the grown-up members of the family were assembled near the round
tea table at which Sonya presided beside the samovar. The children with their tutors and governesses had had tea and their voices were audible from the next room. At
tea all sat in their accustomed places: Nicholas beside the stove at a small table where his tea was handed to him; Milka, the old gray borzoi bitch (daughter of the first
Milka), with a quite gray face and large black eyes that seemed more prominent than ever, lay on the armchair beside him; Denisov, whose curly hair, mustache, and
whiskers had turned half gray, sat beside countess Mary with his general's tunic unbuttoned; Pierre sat between his wife and the old countess. He spoke of what he
knew might interest the old lady and that she could understand. He told her of external social events and of the people who had formed the circle of her contemporaries
and had once been a real, living, and distinct group, but who were now for the most part scattered about the world and like herself were garnering the last ears of the
harvests they had sown in earlier years. But to the old countess those contemporaries of hers seemed to be the only serious and real society. Natasha saw by Pierre's
animation that his visit had been interesting and that he had much to tell them but dare not say it before the old countess. Denisov, not being a member of the family, did
not understand Pierre's caution and being, as a malcontent, much interested in what was occurring in Petersburg, kept urging Pierre to tell them about what had
happened in the Semenovsk regiment, then about Arakcheev, and then about the Bible Society. Once or twice Pierre was carried away and began to speak of these
things, but Nicholas and Natasha always brought him back to the health of Prince Ivan and Countess Mary Alexeevna.

"Well, and all this idiocy-Gossner and Tatawinova?" Denisov asked. "Is that weally still going on?"

"Going on?" Pierre exclaimed. "Why more than ever! The Bible Society is the whole government now!"

"What is that, mon cher ami?" asked the countess, who had finished her tea and evidently needed a pretext for being angry after her meal. "What are you saying about
the government? I don't understand."

"Well, you know, Maman," Nicholas interposed, knowing how to translate things into his mother's language, "Prince Alexander Golitsyn has founded a society and in
consequence has great influence, they say."

"Arakcheev and Golitsyn," incautiously remarked Pierre, "are now the whole government! And what a government! They see treason everywhere and are afraid of
everything."

"Well, and how is Prince Alexander to blame? He is a most estimable man. I used to meet him at Mary Antonovna's," said the countess in an offended tone; and still
more offended that they all remained silent, she went on: "Nowadays everyone finds fault. A Gospel Society! Well, and what harm is there in that?" and she rose
(everybody else got up too) and with a severe expression sailed back to her table in the sitting room.

The melancholy silence that followed was broken by the sounds of the children's voices and laughter from the next room. Evidently some jolly excitement was going on
there.

"Finished, finished!" little Natasha's gleeful yell rose above them all.

Pierre exchanged glances with Countess Mary and Nicholas (Natasha he never lost sight of) and smiled happily.

"That's delightful music!" said he.

"It means that Anna Makarovna has finished her stocking," said Countess Mary.

"Oh, I'll go and see," said Pierre, jumping up. "You know," he added, stopping at the door, "why I'm especially fond of that music? It is always the first thing that tells
me all is well. When I was driving here today, the nearer I got to the house the more anxious I grew. As I entered the anteroom I heard Andrusha's peals of laughter
and that meant that all was well."

"I know! I know that feeling," said Nicholas. "But I mustn't go there-those stockings are to be a surprise for me."

Pierre went to the children, and the shouting and laughter grew still louder.

"Come, Anna Makarovna," Pierre's voice was heard saying, "come here into the middle of the room and at the word of command, 'One, two,' and when I say 'three'...
You stand here, and you in my arms-well now! One, two!..." said Pierre, and a silence followed: "three!" and a rapturously breathless cry of children's voices filled the
room. "Two, two!" they shouted.

This meant two stockings, which by a secret process known only to herself Anna Makarovna used to knit at the same time on the same needles, and which, when they
were ready, she always triumphantly drew, one out of the other, in the children's presence.

Chapter XIV

Soon after this the children came in to say good night. They kissed everyone, the tutors and governesses made their bows, and they went out. Only young Nicholas and
his tutor remained. Dessalles whispered to the boy to come downstairs.

"No, Monsieur
 Copyright     Dessalles, I will
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                            Infobase    aunt toCorp.
                                                let me stay," replied Nicholas Bolkonski also in a whisper.
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"Ma tante, please let me stay," said he, going up to his aunt.
Soon after this the children came in to say good night. They kissed everyone, the tutors and governesses made their bows, and they went out. Only young Nicholas and
his tutor remained. Dessalles whispered to the boy to come downstairs.

"No, Monsieur Dessalles, I will ask my aunt to let me stay," replied Nicholas Bolkonski also in a whisper.

"Ma tante, please let me stay," said he, going up to his aunt.

His face expressed entreaty, agitation, and ecstasy. Countess Mary glanced at him and turned to Pierre.

"When you are here he can't tear himself away," she said.

"I will bring him to you directly, Monsieur Dessalles. Good night!" said Pierre, giving his hand to the Swiss tutor, and he turned to young Nicholas with a smile. "You
and I haven't seen anything of one another yet... How like he is growing, Mary!" he added, addressing Countess Mary.

"Like my father?" asked the boy, flushing crimson and looking up at Pierre with bright, ecstatic eyes.

Pierre nodded, and went on with what he had been saying when the children had interrupted. Countess Mary sat down doing woolwork; Natasha did not take her eyes
off her husband. Nicholas and Denisov rose, asked for their pipes, smoked, went to fetch more tea from Sonya-who sat weary but resolute at the samovar-and
questioned Pierre. The curly-headed, delicate boy sat with shining eyes unnoticed in a corner, starting every now and then and muttering something to himself, and
evidently experiencing a new and powerful emotion as he turned his curly head, with his thin neck exposed by his turn-down collar, toward the place where Pierre sat.

The conversation turned on the contemporary gossip about those in power, in which most people see the chief interest of home politics. Denisov, dissatisfied with the
government on account of his own disappointments in the service, heard with pleasure of the things done in Petersburg which seemed to him stupid, and made forcible
and sharp comments on what Pierre told them.

"One used to have to be a German-now one must dance with Tatawinova and Madame Kwudener, and wead Ecka'tshausen and the bwethwen. Oh, they should let
that fine fellow Bonaparte lose-he'd knock all this nonsense out of them! Fancy giving the command of the Semenov wegiment to a fellow like that Schwa'tz!" he cried.

Nicholas, though free from Denisov's readiness to find fault with everything, also thought that discussion of the government was a very serious and weighty matter, and
the fact that A had been appointed Minister of This and B Governor General of That, and that the Emperor had said so-and-so and this minister so-and-so, seemed to
him very important. And so he thought it necessary to take an interest in these things and to question Pierre. The questions put by these two kept the conversation from
changing its ordinary character of gossip about the higher government circles.

But Natasha, knowing all her husband's ways and ideas, saw that he had long been wishing but had been unable to divert the conversation to another channel and
express his own deeply felt idea for the sake of which he had gone to Petersburg to consult with his new friend Prince Theodore, and she helped him by asking how his
affairs with Prince Theodore had gone.

"What was it about?" asked Nicholas.

"Always the same thing," said Pierre, looking round at his listeners. "Everybody sees that things are going so badly that they cannot be allowed to go on so and that it is
the duty of all decent men to counteract it as far as they can."

"What can decent men do?" Nicholas inquired, frowning slightly. "What can be done?"

"Why, this..."

"Come into my study," said Nicholas.

Natasha, who had long expected to be fetched to nurse her baby, now heard the nurse calling her and went to the nursery. Countess Mary followed her. The men went
into the study and little Nicholas Bolkonski followed them unnoticed by his uncle and sat down at the writing table in a shady corner by the window.

"Well, what would you do?" asked Denisov.

"Always some fantastic schemes," said Nicholas.

"Why this," began Pierre, not sitting down but pacing the room, sometimes stopping short, gesticulating, and lisping: "the position in Petersburg is this: the Emperor does
not look into anything. He has abandoned himself altogether to this mysticism" (Pierre could not tolerate mysticism in anyone now). "He seeks only for peace, and only
these people sans foi ni loi can give it him-people who recklessly hack at and strangle everything-Magnitski, Arakcheev, and tutti quanti.... You will agree that if you did
not look after your estates yourself but only wanted a quiet life, the harsher your steward was the more readily your object might be attained," he said to Nicholas.

"Well, what does that lead up to?" said Nicholas.

"Well, everything is going to ruin! Robbery in the law courts, in the army nothing but flogging, drilling, and Military Settlements; the people are tortured, enlightenment is
suppressed. All that is young and honest is crushed! Everyone sees that this cannot go on. Everything is strained to such a degree that it will certainly break," said Pierre
(as those who examine the actions of any government have always said since governments began). "I told them just one thing in Petersburg."

"Told whom?"

"Well, you know whom," said Pierre, with a meaning glance from under his brows. "Prince Theodore and all those. To encourage culture and philanthropy is all very
well of course. The aim is excellent but in the present circumstances something else is needed."

At that moment Nicholas noticed the presence of his nephew. His face darkened and he went up to the boy.

"Why are you here?"

"Why? Let him be," said Pierre, taking Nicholas by the arm and continuing. "That is not enough, I told them. Something else is needed. When you stand expecting the
overstrained string to snap at any moment, when everyone is expecting the inevitable catastrophe, as many as possible must join hands as closely as they can to
withstand
 Copyrightthe
            (c)general calamity.
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                             Infobase  Mediathat is young and strong is being enticed away and depraved. One is lured by women, another by honors,
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or money, and they go over to that camp. No independent men, such as you or I, are left. What I say is widen the scope of our society, let the mot d'ordre be not
virtue alone but independence and action as well!"
"Why are you here?"

"Why? Let him be," said Pierre, taking Nicholas by the arm and continuing. "That is not enough, I told them. Something else is needed. When you stand expecting the
overstrained string to snap at any moment, when everyone is expecting the inevitable catastrophe, as many as possible must join hands as closely as they can to
withstand the general calamity. Everything that is young and strong is being enticed away and depraved. One is lured by women, another by honors, a third by ambition
or money, and they go over to that camp. No independent men, such as you or I, are left. What I say is widen the scope of our society, let the mot d'ordre be not
virtue alone but independence and action as well!"

Nicholas, who had left his nephew, irritably pushed up an armchair, sat down in it, and listened to Pierre, coughing discontentedly and frowning more and more.

"But action with what aim?" he cried. "And what position will you adopt toward the government?"

"Why, the position of assistants. The society need not be secret if the government allows it. Not merely is it not hostile to government, but it is a society of true
conservatives-a society of gentlemen in the full meaning of that word. It is only to prevent some Pugachev or other from killing my children and yours, and Arakcheev
from sending me off to some Military Settlement. We join hands only for the public welfare and the general safety."

"Yes, but it's a secret society and therefore a hostile and harmful one which can only cause harm."

"Why? Did the Tugendbund which saved Europe" (they did not then venture to suggest that Russia had saved Europe) "do any harm? The Tugendbund is an alliance of
virtue: it is love, mutual help... it is what Christ preached on the Cross."

Natasha, who had come in during the conversation, looked joyfully at her husband. It was not what he was saying that pleased her-that did not even interest her, for it
seemed to her that was all extremely simple and that she had known it a long time (it seemed so to her because she knew that it sprang from Pierre's whole soul), but it
was his animated and enthusiastic appearance that made her glad.

The boy with the thin neck stretching out from the turn-down collar-whom everyone had forgotten-gazed at Pierre with even greater and more rapturous joy. Every
word of Pierre's burned into his heart, and with a nervous movement of his fingers he unconsciously broke the sealing wax and quill pens his hands came upon on his
uncle's table.

"It is not at all what you suppose; but that is what the German Tugendbund was, and what I am proposing."

"No, my fwiend! The Tugendbund is all vewy well for the sausage eaters, but I don't understand it and can't even pwonounce it," interposed Denisov in a loud and
resolute voice. "I agwee that evewything here is wotten and howwible, but the Tugendbund I don't understand. If we're not satisfied, let us have a bunt of our own.
That's all wight. Je suis vot'e homme!"

"I will tell you this," he said, rising and trying with nervously twitching fingers to prop up his pipe in a corner, but finally abandoning the attempt. "I can't prove it to you.
You say that everything here is rotten and that an overthrow is coming: I don't see it. But you also say that our oath of allegiance is a conditional matter, and to that I
reply: 'You are my best friend, as you know, but if you formed a secret society and began working against the government-be it what it may-I know it is my duty to
obey the government. And if Arakcheev ordered me to lead a squadron against you and cut you down, I should not hesitate an instant, but should do it.' And you may
argue about that as you like!"

An awkward silence followed these words. Natasha was the first to speak, defending her husband and attacking her brother. Her defense was weak and inapt but she
attained her object. The conversation was resumed, and no longer in the unpleasantly hostile tone of Nicholas' last remark.

When they all got up to go in to supper, little Nicholas Bolkonski went up to Pierre, pale and with shining, radiant eyes.

"Uncle Pierre, you... no... If Papa were alive... would he agree with you?" he asked.

And Pierre suddenly realized what a special, independent, complex, and powerful process of thought and feeling must have been going on in this boy during that
conversation, and remembering all he had said he regretted that the lad should have heard him. He had, however, to give him an answer.

"Yes, I think so," he said reluctantly, and left the study.

The lad looked down and seemed now for the first time to notice what he had done to the things on the table. He flushed and went up to Nicholas.

"Uncle, forgive me, I did that... unintentionally," he said, pointing to the broken sealing wax and pens.

Nicholas started angrily.

"All right, all right," he said, throwing the bits under the table.

And evidently suppressing his vexation with difficulty, he turned away from the boy.

"You ought not to have been here at all," he said.

Chapter XV

The conversation at supper was not about politics or societies, but turned on the subject Nicholas liked best-recollections of 1812. Denisov started these and Pierre
was particularly agreeable and amusing about them. The family separated on the most friendly terms.

After supper Nicholas, having undressed in his study and given instructions to the steward who had been waiting for him, went to the bedroom in his dressing gown,
where he found his wife still at her table, writing.

"What are you writing, Mary?" Nicholas asked.

Countess Mary blushed. She was afraid that what she was writing would not be understood or approved by her husband.

 Copyright
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                                        writing from him, but at the same time was glad he had surprised her at it and that she would now have toPage    518 / 536
                                                                                                                                                  tell him.

"A diary, Nicholas," she replied, handing him a blue exercise book filled with her firm, bold writing.
"What are you writing, Mary?" Nicholas asked.

Countess Mary blushed. She was afraid that what she was writing would not be understood or approved by her husband.

She had wanted to conceal what she was writing from him, but at the same time was glad he had surprised her at it and that she would now have to tell him.

"A diary, Nicholas," she replied, handing him a blue exercise book filled with her firm, bold writing.

"A diary?" Nicholas repeated with a shade of irony, and he took up the book.

It was in French.

December 4. Today when Andrusha (her eldest boy) woke up he did not wish to dress and Mademoiselle Louise sent for me. He was naughty and obstinate. I tried
threats, but he only grew angrier. Then I took the matter in hand: I left him alone and began with nurse's help to get the other children up, telling him that I did not love
him. For a long time he was silent, as if astonished, then he jumped out of bed, ran to me in his shirt, and sobbed so that I could not calm him for a long time. It was
plain that what troubled him most was that he had grieved me. Afterwards in the evening when I gave him his ticket, he again began crying piteously and kissing me.
One can do anything with him by tenderness.

"What is a 'ticket'?" Nicholas inquired.

"I have begun giving the elder ones marks every evening, showing how they have behaved."

Nicholas looked into the radiant eyes that were gazing at him, and continued to turn over the pages and read. In the diary was set down everything in the children's lives
that seemed noteworthy to their mother as showing their characters or suggesting general reflections on educational methods. They were for the most part quite
insignificant trifles, but did not seem so to the mother or to the father either, now that he read this diary about his children for the first time.

Under the date "5" was entered:

Mitya was naughty at table. Papa said he was to have no pudding. He had none, but looked so unhappily and greedily at the others while they were eating! I think that
punishment by depriving children of sweets only develops their greediness. Must tell Nicholas this.

Nicholas put down the book and looked at his wife. The radiant eyes gazed at him questioningly: would he approve or disapprove of her diary? There could be no
doubt not only of his approval but also of his admiration for his wife.

Perhaps it need not be done so pedantically, thought Nicholas, or even done at all, but this untiring, continual spiritual effort of which the sole aim was the children's
moral welfare delighted him. Had Nicholas been able to analyze his feelings he would have found that his steady, tender, and proud love of his wife rested on his feeling
of wonder at her spirituality and at the lofty moral world, almost beyond his reach, in which she had her being.

He was proud of her intelligence and goodness, recognized his own insignificance beside her in the spiritual world, and rejoiced all the more that she with such a soul
not only belonged to him but was part of himself.

"I quite, quite approve, my dearest!" said he with a significant look, and after a short pause he added: "And I behaved badly today. You weren't in the study. We began
disputing-Pierre and I-and I lost my temper. But he is impossible: such a child! I don't know what would become of him if Natasha didn't keep him in hand.... Have you
any idea why he went to Petersburg? They have formed..."

"Yes, I know," said Countess Mary. "Natasha told me."

"Well, then, you know," Nicholas went on, growing hot at the mere recollection of their discussion, "he wanted to convince me that it is every honest man's duty to go
against the government, and that the oath of allegiance and duty... I am sorry you weren't there. They all fell on me-Denisov and Natasha... Natasha is absurd. How she
rules over him! And yet there need only be a discussion and she has no words of her own but only repeats his sayings..." added Nicholas, yielding to that irresistible
inclination which tempts us to judge those nearest and dearest to us. He forgot that what he was saying about Natasha could have been applied word for word to
himself in relation to his wife.

"Yes, I have noticed that," said Countess Mary.

"When I told him that duty and the oath were above everything, he started proving goodness knows what! A pity you were not there-what would you have said?"

"As I see it you were quite right, and I told Natasha so. Pierre says everybody is suffering, tortured, and being corrupted, and that it is our duty to help our neighbor. Of
course he is right there," said Countess Mary, "but he forgets that we have other duties nearer to us, duties indicated to us by God Himself, and that though we might
expose ourselves to risks we must not risk our children."

"Yes, that's it! That's just what I said to him," put in Nicholas, who fancied he really had said it. "But they insisted on their own view: love of one's neighbor and
Christianity-and all this in the presence of young Nicholas, who had gone into my study and broke all my things."

"Ah, Nicholas, do you know I am often troubled about little Nicholas," said Countess Mary. "He is such an exceptional boy. I am afraid I neglect him in favor of my
own: we all have children and relations while he has no one. He is constantly alone with his thoughts."

"Well, I don't think you need reproach yourself on his account. All that the fondest mother could do for her son you have done and are doing for him, and of course I
am glad of it. He is a fine lad, a fine lad! This evening he listened to Pierre in a sort of trance, and fancy-as we were going in to supper I looked and he had broken
everything on my table to bits, and he told me of it himself at once! I never knew him to tell an untruth. A fine lad, a fine lad!" repeated Nicholas, who at heart was not
fond of Nicholas Bolkonski but was always anxious to recognize that he was a fine lad.

"Still, I am not the same as his own mother," said Countess Mary. "I feel I am not the same and it troubles me. A wonderful boy, but I am dreadfully afraid for him. It
would be good for him to have companions."

"Well it won't be for long. Next summer I'll take him to Petersburg," said Nicholas. "Yes, Pierre always was a dreamer and always will be," he continued, returning to
the talk in the study which had evidently disturbed him. "Well, what business is it of mine what goes on there-whether Arakcheev is bad, and all that? What business
was  it of mine
 Copyright    (c) when I married
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                              Infobase      so deep in debt that I was threatened with prison, and had a mother who could not see or understand it? And
                                                 Corp.                                                                                               Pagethen519
                                                                                                                                                             there /are
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and the children and our affairs. Is it for my own pleasure that I am at the farm or in the office from morning to night? No, but I know I must work to comfort my
mother, to repay you, and not to leave the children such beggars as I was."
would be good for him to have companions."

"Well it won't be for long. Next summer I'll take him to Petersburg," said Nicholas. "Yes, Pierre always was a dreamer and always will be," he continued, returning to
the talk in the study which had evidently disturbed him. "Well, what business is it of mine what goes on there-whether Arakcheev is bad, and all that? What business
was it of mine when I married and was so deep in debt that I was threatened with prison, and had a mother who could not see or understand it? And then there are you
and the children and our affairs. Is it for my own pleasure that I am at the farm or in the office from morning to night? No, but I know I must work to comfort my
mother, to repay you, and not to leave the children such beggars as I was."

Countess Mary wanted to tell him that man does not live by bread alone and that he attached too much importance to these matters. But she knew she must not say this
and that it would be useless to do so. She only took his hand and kissed it. He took this as a sign of approval and a confirmation of his thoughts, and after a few
minutes' reflection continued to think aloud.

"You know, Mary, today Elias Mitrofanych" (this was his overseer) "came back from the Tambov estate and told me they are already offering eighty thousand rubles
for the forest."

And with an eager face Nicholas began to speak of the possibility of repurchasing Otradnoe before long, and added: "Another ten years of life and I shall leave the
children... in an excellent position."

Countess Mary listened to her husband and understood all that he told her. She knew that when he thought aloud in this way he would sometimes ask her what he had
been saying, and be vexed if he noticed that she had been thinking about something else. But she had to force herself to attend, for what he was saying did not interest
her at all. She looked at him and did not think, but felt, about something different. She felt a submissive tender love for this man who would never understand all that she
understood, and this seemed to make her love for him still stronger and added a touch of passionate tenderness. Besides this feeling which absorbed her altogether and
hindered her from following the details of her husband's plans, thoughts that had no connection with what he was saying flitted through her mind. She thought of her
nephew. Her husband's account of the boy's agitation while Pierre was speaking struck her forcibly, and various traits of his gentle, sensitive character recurred to her
mind; and while thinking of her nephew she thought also of her own children. She did not compare them with him, but compared her feeling for them with her feeling for
him, and felt with regret that there was something lacking in her feeling for young Nicholas.

Sometimes it seemed to her that this difference arose from the difference in their ages, but she felt herself to blame toward him and promised in her heart to do better
and to accomplish the impossible-in this life to love her husband, her children, little Nicholas, and all her neighbors, as Christ loved mankind. Countess Mary's soul
always strove toward the infinite, the eternal, and the absolute, and could therefore never be at peace. A stern expression of the lofty, secret suffering of a soul
burdened by the body appeared on her face. Nicholas gazed at her. "O God! What will become of us if she dies, as I always fear when her face is like that?" thought
he, and placing himself before the icon he began to say his evening prayers.

Chapter XVI

Natasha and Pierre, left alone, also began to talk as only a husband and wife can talk, that is, with extraordinary clearness and rapidity, understanding and expressing
each other's thoughts in ways contrary to all rules of logic, without premises, deductions, or conclusions, and in a quite peculiar way. Natasha was so used to this kind
of talk with her husband that for her it was the surest sign of something being wrong between them if Pierre followed a line of logical reasoning. When he began proving
anything, or talking argumentatively and calmly and she, led on by his example, began to do the same, she knew that they were on the verge of a quarrel.

From the moment they were alone and Natasha came up to him with wide-open happy eyes, and quickly seizing his head pressed it to her bosom, saying: "Now you
are all mine, mine! You won't escape!"-from that moment this conversation began, contrary to all the laws of logic and contrary to them because quite different subjects
were talked about at one and the same time. This simultaneous discussion of many topics did not prevent a clear understanding but on the contrary was the surest sign
that they fully understood one another.

Just as in a dream when all is uncertain, unreasoning, and contradictory, except the feeling that guides the dream, so in this intercourse contrary to all laws of reason, the
words themselves were not consecutive and clear but only the feeling that prompted them.

Natasha spoke to Pierre about her brother's life and doings, of how she had suffered and lacked life during his own absence, and of how she was fonder than ever of
Mary, and how Mary was in every way better than herself. In saying this Natasha was sincere in acknowledging Mary's superiority, but at the same time by saying it
she made a demand on Pierre that he should, all the same, prefer her to Mary and to all other women, and that now, especially after having seen many women in
Petersburg, he should tell her so afresh.

Pierre, answering Natasha's words, told her how intolerable it had been for him to meet ladies at dinners and balls in Petersburg.

"I have quite lost the knack of talking to ladies," he said. "It was simply dull. Besides, I was very busy."

Natasha looked intently at him and went on:

"Mary is so splendid," she said. "How she understands children! It is as if she saw straight into their souls. Yesterday, for instance, Mitya was naughty..."

"How like his father he is," Pierre interjected.

Natasha knew why he mentioned Mitya's likeness to Nicholas: the recollection of his dispute with his brother-in-law was unpleasant and he wanted to know what
Natasha thought of it.

"Nicholas has the weakness of never agreeing with anything not generally accepted. But I understand that you value what opens up a fresh line," said she, repeating
words Pierre had once uttered.

"No, the chief point is that to Nicholas ideas and discussions are an amusement-almost a pastime," said Pierre. "For instance, he is collecting a library and has made it a
rule not to buy a new book till he has read what he had already bought-Sismondi and Rousseau and Montesquieu," he added with a smile. "You know how much I..."
he began to soften down what he had said; but Natasha interrupted him to show that this was unnecessary.

"So you say ideas are an amusement to him...."

"Yes, and for me nothing else is serious. All the time in Petersburg I saw everyone as in a dream. When I am taken up by a thought, all else is mere amusement."

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"Ah, I'm so (c) 2005-2009,
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                                              the children," said Natasha. "Which was most delighted? Lisa, I'm sure."                                 Page 520 / 536

"Yes," Pierre replied, and went on with what was in his mind. "Nicholas says we ought not to think. But I can't help it. Besides, when I was in Petersburg I felt (I can
"So you say ideas are an amusement to him...."

"Yes, and for me nothing else is serious. All the time in Petersburg I saw everyone as in a dream. When I am taken up by a thought, all else is mere amusement."

"Ah, I'm so sorry I wasn't there when you met the children," said Natasha. "Which was most delighted? Lisa, I'm sure."

"Yes," Pierre replied, and went on with what was in his mind. "Nicholas says we ought not to think. But I can't help it. Besides, when I was in Petersburg I felt (I can
this to you) that the whole affair would go to pieces without me-everyone was pulling his own way. But I succeeded in uniting them all; and then my idea is so clear and
simple. You see, I don't say that we ought to oppose this and that. We may be mistaken. What I say is: 'Join hands, you who love the right, and let there be but one
banner-that of active virtue.' Prince Sergey is a fine fellow and clever."

Natasha would have had no doubt as to the greatness of Pierre's idea, but one thing disconcerted her. "Can a man so important and necessary to society be also my
husband? How did this happen?" She wished to express this doubt to him. "Now who could decide whether he is really cleverer than all the others?" she asked herself,
and passed in review all those whom Pierre most respected. Judging by what he had said there was no one he had respected so highly as Platon Karataev.

"Do you know what I am thinking about?" she asked. "About Platon Karataev. Would he have approved of you now, do you think?"

Pierre was not at all surprised at this question. He understood his wife's line of thought.

"Platon Karataev?" he repeated, and pondered, evidently sincerely trying to imagine Karataev's opinion on the subject. "He would not have understood... yet perhaps
he would."

"I love you awfully!" Natasha suddenly said. "Awfully, awfully!"

"No, he would not have approved," said Pierre, after reflection. "What he would have approved of is our family life. He was always so anxious to find seemliness,
happiness, and peace in everything, and I should have been proud to let him see us. There now-you talk of my absence, but you wouldn't believe what a special feeling
I have for you after a separation...."

"Yes, I should think..." Natasha began.

"No, it's not that. I never leave off loving you. And one couldn't love more, but this is something special.... Yes, of course-" he did not finish because their eyes meeting
said the rest.

"What nonsense it is," Natasha suddenly exclaimed, "about honeymoons, and that the greatest happiness is at first! On the contrary, now is the best of all. If only you
did not go away! Do you remember how we quarreled? And it was always my fault. Always mine. And what we quarreled about-I don't even remember!"

"Always about the same thing," said Pierre with a smile. "Jealo..."

"Don't say it! I can't bear it!" Natasha cried, and her eyes glittered coldly and vindictively. "Did you see her?" she added, after a pause.

"No, and if I had I shouldn't have recognized her."

They were silent for a while.

"Oh, do you know? While you were talking in the study I was looking at you," Natasha began, evidently anxious to disperse the cloud that had come over them. "You
are as like him as two peas-like the boy." (She meant her little son.) "Oh, it's time to go to him.... The milk's come.... But I'm sorry to leave you."

They were silent for a few seconds. Then suddenly turning to one another at the same time they both began to speak. Pierre began with self-satisfaction and enthusiasm,
Natasha with a quiet, happy smile. Having interrupted one another they both stopped to let the other continue.

"No. What did you say? Go on, go on."

"No, you go on, I was talking nonsense," said Natasha.

Pierre finished what he had begun. It was the sequel to his complacent reflections on his success in Petersburg. At that moment it seemed to him that he was chosen to
give a new direction to the whole of Russian society and to the whole world.

"I only wished to say that ideas that have great results are always simple ones. My whole idea is that if vicious people are united and constitute a power, then honest
folk must do the same. Now that's simple enough."

"Yes."

"And what were you going to say?"

"I? Only nonsense."

"But all the same?"

"Oh nothing, only a trifle," said Natasha, smilingly still more brightly. "I only wanted to tell you about Petya: today nurse was coming to take him from me, and he
laughed, shut his eyes, and clung to me. I'm sure he thought he was hiding. Awfully sweet! There, now he's crying. Well, good-by!" and she left the room.

Meanwhile downstairs in young Nicholas Bolkonski's bedroom a little lamp was burning as usual. (The boy was afraid of the dark and they could not cure him of it.)
Dessalles slept propped up on four pillows and his Roman nose emitted sounds of rhythmic snoring. Little Nicholas, who had just waked up in a cold perspiration, sat
up in bed and gazed before him with wide-open eyes. He had awaked from a terrible dream. He had dreamed that he and Uncle Pierre, wearing helmets such as were
depicted in his Plutarch, were leading a huge army. The army was made up of white slanting lines that filled the air like the cobwebs that float about in autumn and which
Dessalles called les fils de la Vierge. In front was Glory, which was similar to those threads but rather thicker. He and Pierre were borne along lightly and joyously,
nearer and nearer to their goal. Suddenly the threads that moved them began to slacken and become entangled and it grew difficult to move. And Uncle Nicholas stood
before them(c)
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                  stern and threatening  attitude.Corp.
                               Infobase Media                                                                                                         Page 521 / 536
"Have you done this?" he said, pointing to some broken sealing wax and pens. "I loved you, but I have orders from Arakcheev and will kill the first of you who moves
forward." Little Nicholas turned to look at Pierre but Pierre was no longer there. In his place was his father-Prince Andrew-and his father had neither shape nor form,
up in bed and gazed before him with wide-open eyes. He had awaked from a terrible dream. He had dreamed that he and Uncle Pierre, wearing helmets such as were
depicted in his Plutarch, were leading a huge army. The army was made up of white slanting lines that filled the air like the cobwebs that float about in autumn and which
Dessalles called les fils de la Vierge. In front was Glory, which was similar to those threads but rather thicker. He and Pierre were borne along lightly and joyously,
nearer and nearer to their goal. Suddenly the threads that moved them began to slacken and become entangled and it grew difficult to move. And Uncle Nicholas stood
before them in a stern and threatening attitude.

"Have you done this?" he said, pointing to some broken sealing wax and pens. "I loved you, but I have orders from Arakcheev and will kill the first of you who moves
forward." Little Nicholas turned to look at Pierre but Pierre was no longer there. In his place was his father-Prince Andrew-and his father had neither shape nor form,
but he existed, and when little Nicholas perceived him he grew faint with love: he felt himself powerless, limp, and formless. His father caressed and pitied him. But
Uncle Nicholas came nearer and nearer to them. Terror seized young Nicholas and he awoke.

"My father!" he thought. (Though there were two good portraits of Prince Andrew in the house, Nicholas never imagined him in human form.) "My father has been with
me and caressed me. He approved of me and of Uncle Pierre. Whatever he may tell me, I will do it. Mucius Scaevola burned his hand. Why should not the same sort
of thing happen to me? I know they want me to learn. And I will learn. But someday I shall have finished learning, and then I will do something. I only pray God that
something may happen to me such as happened to Plutarch's men, and I will act as they did. I will do better. Everyone shall know me, love me, and be delighted with
me!" And suddenly his bosom heaved with sobs and he began to cry.

"Are you ill?" he heard Dessalles' voice asking.

"No," answered Nicholas, and lay back on his pillow.

"He is good and kind and I am fond of him!" he thought of Dessalles. "But Uncle Pierre! Oh, what a wonderful man he is! And my father? Oh, Father, Father! Yes, I
will do something with which even he would be satisfied...."

Second Epilogue
Chapter I

History is the life of nations and of humanity. To seize and put into words, to describe directly the life of humanity or even of a single nation, appears impossible.

The ancient historians all employed one and the same method to describe and seize the apparently elusive-the life of a people. They described the activity of individuals
who ruled the people, and regarded the activity of those men as representing the activity of the whole nation.

The question: how did individuals make nations act as they wished and by what was the will of these individuals themselves guided? the ancients met by recognizing a
divinity which subjected the nations to the will of a chosen man, and guided the will of that chosen man so as to accomplish ends that were predestined.

For the ancients these questions were solved by a belief in the direct participation of the Deity in human affairs.

Modern history, in theory, rejects both these principles.

It would seem that having rejected the belief of the ancients in man's subjection to the Deity and in a predetermined aim toward which nations are led, modern history
should study not the manifestations of power but the causes that produce it. But modern history has not done this. Having in theory rejected the view held by the
ancients, it still follows them in practice.

Instead of men endowed with divine authority and directly guided by the will of God, modern history has given us either heroes endowed with extraordinary,
superhuman capacities, or simply men of very various kinds, from monarchs to journalists, who lead the masses. Instead of the former divinely appointed aims of the
Jewish, Greek, or Roman nations, which ancient historians regarded as representing the progress of humanity, modern history has postulated its own aims-the welfare
of the French, German, or English people, or, in its highest abstraction, the welfare and civilization of humanity in general, by which is usually meant that of the peoples
occupying a small northwesterly portion of a large continent.

Modern history has rejected the beliefs of the ancients without replacing them by a new conception, and the logic of the situation has obliged the historians, after they
had apparently rejected the divine authority of the kings and the "fate" of the ancients, to reach the same conclusion by another road, that is, to recognize (1) nations
guided by individual men, and (2) the existence of a known aim to which these nations and humanity at large are tending.

At the basis of the works of all the modern historians from Gibbon to Buckle, despite their seeming disagreements and the apparent novelty of their outlooks, lie those
two old, unavoidable assumptions.

In the first place the historian describes the activity of individuals who in his opinion have directed humanity (one historian considers only monarchs, generals, and
ministers as being such men, while another includes also orators, learned men, reformers, philosophers, and poets). Secondly, it is assumed that the goal toward which
humanity is being led is known to the historians: to one of them this goal is the greatness of the Roman, Spanish, or French realm; to another it is liberty, equality, and a
certain kind of civilization of a small corner of the world called Europe.

In 1789 a ferment arises in Paris; it grows, spreads, and is expressed by a movement of peoples from west to east. Several times it moves eastward and collides with a
countermovement from the east westward. In 1812 it reaches its extreme limit, Moscow, and then, with remarkable symmetry, a countermovement occurs from east to
west, attracting to it, as the first movement had done, the nations of middle Europe. The counter movement reaches the starting point of the first movement in the west-
Paris-and subsides.

During that twenty-year period an immense number of fields were left untilled, houses were burned, trade changed its direction, millions of men migrated, were
impoverished, or were enriched, and millions of Christian men professing the law of love of their fellows slew one another.

What does all this mean? Why did it happen? What made those people burn houses and slay their fellow men? What were the causes of these events? What force
made men act so? These are the instinctive, plain, and most legitimate questions humanity asks itself when it encounters the monuments and tradition of that period.

For a reply to these questions the common sense of mankind turns to the science of history, whose aim is to enable nations and humanity to know themselves.

If history had retained the conception of the ancients it would have said that God, to reward or punish his people, gave Napoleon power and directed his will to the
fulfillment of the divine ends, and that reply, would have been clear and complete. One might believe or disbelieve in the divine significance of Napoleon, but for anyone
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believing  in it there would have been nothing unintelligible in the history of that period, nor would there have been any contradictions.

But modern history cannot give that reply. Science does not admit the conception of the ancients as to the direct participation of the Deity in human affairs, and
For a reply to these questions the common sense of mankind turns to the science of history, whose aim is to enable nations and humanity to know themselves.

If history had retained the conception of the ancients it would have said that God, to reward or punish his people, gave Napoleon power and directed his will to the
fulfillment of the divine ends, and that reply, would have been clear and complete. One might believe or disbelieve in the divine significance of Napoleon, but for anyone
believing in it there would have been nothing unintelligible in the history of that period, nor would there have been any contradictions.

But modern history cannot give that reply. Science does not admit the conception of the ancients as to the direct participation of the Deity in human affairs, and
therefore history ought to give other answers.

Modern history replying to these questions says: you want to know what this movement means, what caused it, and what force produced these events? Then listen:

"Louis XIV was a very proud and self-confident man; he had such and such mistresses and such and such ministers and he ruled France badly. His descendants were
weak men and they too ruled France badly. And they had such and such favorites and such and such mistresses. Moreover, certain men wrote some books at that
time. At the end of the eighteenth century there were a couple of dozen men in Paris who began to talk about all men being free and equal. This caused people all over
France to begin to slash at and drown one another. They killed the king and many other people. At that time there was in France a man of genius-Napoleon. He
conquered everybody everywhere-that is, he killed many people because he was a great genius. And for some reason he went to kill Africans, and killed them so well
and was so cunning and wise that when he returned to France he ordered everybody to obey him, and they all obeyed him. Having become an Emperor he again went
out to kill people in Italy, Austria, and Prussia. And there too he killed a great many. In Russia there was an Emperor, Alexander, who decided to restore order in
Europe and therefore fought against Napoleon. In 1807 he suddenly made friends with him, but in 1811 they again quarreled and again began killing many people.
Napoleon led six hundred thousand men into Russia and captured Moscow; then he suddenly ran away from Moscow, and the Emperor Alexander, helped by the
advice of Stein and others, united Europe to arm against the disturber of its peace. All Napoleon's allies suddenly became his enemies and their forces advanced against
the fresh forces he raised. The Allies defeated Napoleon, entered Paris, forced Napoleon to abdicate, and sent him to the island of Elba, not depriving him of the title of
Emperor and showing him every respect, though five years before and one year later they all regarded him as an outlaw and a brigand. Then Louis XVIII, who till then
had been the laughingstock both of the French and the Allies, began to reign. And Napoleon, shedding tears before his Old Guards, renounced the throne and went
into exile. Then the skillful statesmen and diplomatists (especially Talleyrand, who managed to sit down in a particular chair before anyone else and thereby extended
the frontiers of France) talked in Vienna and by these conversations made the nations happy or unhappy. Suddenly the diplomatists and monarchs nearly quarreled and
were on the point of again ordering their armies to kill one another, but just then Napoleon arrived in France with a battalion, and the French, who had been hating him,
immediately all submitted to him. But the Allied monarchs were angry at this and went to fight the French once more. And they defeated the genius Napoleon and,
suddenly recognizing him as a brigand, sent him to the island of St. Helena. And the exile, separated from the beloved France so dear to his heart, died a lingering death
on that rock and bequeathed his great deeds to posterity. But in Europe a reaction occurred and the sovereigns once again all began to oppress their subjects."

It would be a mistake to think that this is ironic-a caricature of the historical accounts. On the contrary it is a very mild expression of the contradictory replies, not
meeting the questions, which all the historians give, from the compilers of memoirs and the histories of separate states to the writers of general histories and the new
histories of the culture of that period.

The strangeness and absurdity of these replies arise from the fact that modern history, like a deaf man, answers questions no one has asked.

If the purpose of history be to give a description of the movement of humanity and of the peoples, the first question-in the absence of a reply to which all the rest will be
incomprehensible-is: what is the power that moves peoples? To this, modern history laboriously replies either that Napoleon was a great genius, or that Louis XIV was
very proud, or that certain writers wrote certain books.

All that may be so and mankind is ready to agree with it, but it is not what was asked. All that would be interesting if we recognized a divine power based on itself and
always consistently directing its nations through Napoleons, Louis-es, and writers; but we do not acknowledge such a power, and therefore before speaking about
Napoleons, Louis-es, and authors, we ought to be shown the connection existing between these men and the movement of the nations.

If instead of a divine power some other force has appeared, it should be explained in what this new force consists, for the whole interest of history lies precisely in that
force.

History seems to assume that this force is self-evident and known to everyone. But in spite of every desire to regard it as known, anyone reading many historical works
cannot help doubting whether this new force, so variously understood by the historians themselves, is really quite well known to everybody.

Chapter II

What force moves the nations?

Biographical historians and historians of separate nations understand this force as a power inherent in heroes and rulers. In their narration events occur solely by the will
of a Napoleon, and Alexander, or in general of the persons they describe. The answers given by this kind of historian to the question of what force causes events to
happen are satisfactory only as long as there is but one historian to each event. As soon as historians of different nationalities and tendencies begin to describe the same
event, the replies they give immediately lose all meaning, for this force is understood by them all not only differently but often in quite contradictory ways. One historian
says that an event was produced by Napoleon's power, another that it was produced by Alexander's, a third that it was due to the power of some other person.
Besides this, historians of that kind contradict each other even in their statement as to the force on which the authority of some particular person was based. Thiers, a
Bonapartist, says that Napoleon's power was based on his virtue and genius. Lanfrey, a Republican, says it was based on his trickery and deception of the people. So
the historians of this class, by mutually destroying one another's positions, destroy the understanding of the force which produces events, and furnish no reply to
history's essential question.

Writers of universal history who deal with all the nations seem to recognize how erroneous is the specialist historians' view of the force which produces events. They do
not recognize it as a power inherent in heroes and rulers, but as the resultant of a multiplicity of variously directed forces. In describing a war or the subjugation of a
people, a general historian looks for the cause of the event not in the power of one man, but in the interaction of many persons connected with the event.

According to this view the power of historical personages, represented as the product of many forces, can no longer, it would seem, be regarded as a force that itself
produces events. Yet in most cases universal historians still employ the conception of power as a force that itself produces events, and treat it as their cause. In their
exposition, an historic character is first the product of his time, and his power only the resultant of various forces, and then his power is itself a force producing events.
Gervinus, Schlosser, and others, for instance, at one time prove Napoleon to be a product of the Revolution, of the ideas of 1789 and so forth, and at another plainly
say that the campaign of 1812 and other things they do not like were simply the product of Napoleon's misdirected will, and that the very ideas of 1789 were arrested
in their development by Napoleon's caprice. The ideas of the Revolution and the general temper of the age produced Napoleon's power. But Napoleon's power
suppressed the ideas of the Revolution and the general temper of the age.

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                                                  only does it occur at every step, but the universal historians' accounts are all made up of a chain ofPage   523 / 536
                                                                                                                                                         such contradictions.
This contradiction occurs because after entering the field of analysis the universal historians stop halfway.
say that the campaign of 1812 and other things they do not like were simply the product of Napoleon's misdirected will, and that the very ideas of 1789 were arrested
in their development by Napoleon's caprice. The ideas of the Revolution and the general temper of the age produced Napoleon's power. But Napoleon's power
suppressed the ideas of the Revolution and the general temper of the age.

This curious contradiction is not accidental. Not only does it occur at every step, but the universal historians' accounts are all made up of a chain of such contradictions.
This contradiction occurs because after entering the field of analysis the universal historians stop halfway.

To find component forces equal to the composite or resultant force, the sum of the components must equal the resultant. This condition is never observed by the
universal historians, and so to explain the resultant forces they are obliged to admit, in addition to the insufficient components, another unexplained force affecting the
resultant action.

Specialist historians describing the campaign of 1813 or the restoration of the Bourbons plainly assert that these events were produced by the will of Alexander. But the
universal historian Gervinus, refuting this opinion of the specialist historian, tries to prove that the campaign of 1813 and the restoration of the Bourbons were due to
other things beside Alexander's will-such as the activity of Stein, Metternich, Madame de Stael, Talleyrand, Fichte Chateaubriand, and others. The historian evidently
decomposes Alexander's power into the components: Talleyrand, Chateaubriand, and the rest-but the sum of the components, that is, the interactions of
Chateaubriand, Talleyrand, Madame de Stael, and the others, evidently does not equal the resultant, namely the phenomenon of millions of Frenchmen submitting to the
Bourbons. That Chateaubriand, Madame de Stael, and others spoke certain words to one another only affected their mutual relations but does not account for the
submission of millions. And therefore to explain how from these relations of theirs the submission of millions of people resulted-that is, how component forces equal to
one A gave a resultant equal to a thousand times A-the historian is again obliged to fall back on power-the force he had denied-and to recognize it as the resultant of
the forces, that is, he has to admit an unexplained force acting on the resultant. And that is just what the universal historians do, and consequently they not only
contradict the specialist historians but contradict themselves.

Peasants having no clear idea of the cause of rain, say, according to whether they want rain or fine weather: "The wind has blown the clouds away," or, "The wind has
brought up the clouds." And in the same way the universal historians sometimes, when it pleases them and fits in with their theory, say that power is the result of events,
and sometimes, when they want to prove something else, say that power produces events.

A third class of historians-the so-called historians of culture-following the path laid down by the universal historians who sometimes accept writers and ladies as forces
producing events-again take that force to be something quite different. They see it in what is called culture-in mental activity.

The historians of culture are quite consistent in regard to their progenitors, the writers of universal histories, for if historical events may be explained by the fact that
certain persons treated one another in such and such ways, why not explain them by the fact that such and such people wrote such and such books? Of the immense
number of indications accompanying every vital phenomenon, these historians select the indication of intellectual activity and say that this indication is the cause. But
despite their endeavors to prove that the cause of events lies in intellectual activity, only by a great stretch can one admit that there is any connection between intellectual
activity and the movement of peoples, and in no case can one admit that intellectual activity controls people's actions, for that view is not confirmed by such facts as the
very cruel murders of the French Revolution resulting from the doctrine of the equality of man, or the very cruel wars and executions resulting from the preaching of
love.

But even admitting as correct all the cunningly devised arguments with which these histories are filled-admitting that nations are governed by some undefined force
called an idea-history's essential question still remains unanswered, and to the former power of monarchs and to the influence of advisers and other people introduced
by the universal historians, another, newer force-the idea-is added, the connection of which with the masses needs explanation. It is possible to understand that
Napoleon had power and so events occurred; with some effort one may even conceive that Napoleon together with other influences was the cause of an event; but
how a book, Le Contrat social, had the effect of making Frenchmen begin to drown one another cannot be understood without an explanation of the causal nexus of
this new force with the event.

Undoubtedly some relation exists between all who live contemporaneously, and so it is possible to find some connection between the intellectual activity of men and
their historical movements, just as such a connection may be found between the movements of humanity and commerce, handicraft, gardening, or anything else you
please. But why intellectual activity is considered by the historians of culture to be the cause or expression of the whole historical movement is hard to understand. Only
the following considerations can have led the historians to such a conclusion: (1) that history is written by learned men, and so it is natural and agreeable for them to
think that the activity of their class supplies the basis of the movement of all humanity, just as a similar belief is natural and agreeable to traders, agriculturists, and
soldiers (if they do not express it, that is merely because traders and soldiers do not write history), and (2) that spiritual activity, enlightenment, civilization, culture,
ideas, are all indistinct, indefinite conceptions under whose banner it is very easy to use words having a still less definite meaning, and which can therefore be readily
introduced into any theory.

But not to speak of the intrinsic quality of histories of this kind (which may possibly even be of use to someone for something) the histories of culture, to which all
general histories tend more and more to approximate, are significant from the fact that after seriously and minutely examining various religious, philosophic, and political
doctrines as causes of events, as soon as they have to describe an actual historic event such as the campaign of 1812 for instance, they involuntarily describe it as
resulting from an exercise of power-and say plainly that that was the result of Napoleon's will. Speaking so, the historians of culture involuntarily contradict themselves,
and show that the new force they have devised does not account for what happens in history, and that history can only be explained by introducing a power which they
apparently do not recognize.

Chapter III

A locomotive is moving. Someone asks: "What moves it?" A peasant says the devil moves it. Another man says the locomotive moves because its wheels go round. A
third asserts that the cause of its movement lies in the smoke which the wind carries away.

The peasant is irrefutable. He has devised a complete explanation. To refute him someone would have to prove to him that there is no devil, or another peasant would
have to explain to him that it is not the devil but a German, who moves the locomotive. Only then, as a result of the contradiction, will they see that they are both wrong.
But the man who says that the movement of the wheels is the cause refutes himself, for having once begun to analyze he ought to go on and explain further why the
wheels go round; and till he has reached the ultimate cause of the movement of the locomotive in the pressure of steam in the boiler, he has no right to stop in his search
for the cause. The man who explains the movement of the locomotive by the smoke that is carried back has noticed that the wheels do not supply an explanation and
has taken the first sign that occurs to him and in his turn has offered that as an explanation.

The only conception that can explain the movement of the locomotive is that of a force commensurate with the movement observed.

The only conception that can explain the movement of the peoples is that of some force commensurate with the whole movement of the peoples.

Yet to supply this conception various historians take forces of different kinds, all of which are incommensurate with the movement observed. Some see it as a force
 Copyright
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         inherent in heroes, asInfobase   Media
                                 the peasant  seesCorp.                                                                                                  Page
                                                   the devil in the locomotive; others as a force resulting from several other forces, like the movement of      524 /others
                                                                                                                                                            the wheels; 536
again as an intellectual influence, like the smoke that is blown away.
The only conception that can explain the movement of the peoples is that of some force commensurate with the whole movement of the peoples.

Yet to supply this conception various historians take forces of different kinds, all of which are incommensurate with the movement observed. Some see it as a force
directly inherent in heroes, as the peasant sees the devil in the locomotive; others as a force resulting from several other forces, like the movement of the wheels; others
again as an intellectual influence, like the smoke that is blown away.

So long as histories are written of separate individuals, whether Caesars, Alexanders, Luthers, or Voltaires, and not the histories of all, absolutely all those who take
part in an event, it is quite impossible to describe the movement of humanity without the conception of a force compelling men to direct their activity toward a certain
end. And the only such conception known to historians is that of power.

This conception is the one handle by means of which the material of history, as at present expounded, can be dealt with, and anyone who breaks that handle off, as
Buckle did, without finding some other method of treating historical material, merely deprives himself of the one possible way of dealing with it. The necessity of the
conception of power as an explanation of historical events is best demonstrated by the universal historians and historians of culture themselves, for they professedly
reject that conception but inevitably have recourse to it at every step.

In dealing with humanity's inquiry, the science of history up to now is like money in circulation-paper money and coin. The biographies and special national histories are
like paper money. They can be used and can circulate and fulfill their purpose without harm to anyone and even advantageously, as long as no one asks what is the
security behind them. You need only forget to ask how the will of heroes produces events, and such histories as Thiers' will be interesting and instructive and may
perhaps even possess a tinge of poetry. But just as doubts of the real value of paper money arise either because, being easy to make, too much of it gets made or
because people try to exchange it for gold, so also doubts concerning the real value of such histories arise either because too many of them are written or because in his
simplicity of heart someone inquires: by what force did Napoleon do this?-that is, wants to exchange the current paper money for the real gold of actual
comprehension.

The writers of universal histories and of the history of culture are like people who, recognizing the defects of paper money, decide to substitute for it money made of
metal that has not the specific gravity of gold. It may indeed make jingling coin, but will do no more than that. Paper money may deceive the ignorant, but nobody is
deceived by tokens of base metal that have no value but merely jingle. As gold is gold only if it is serviceable not merely for exchange but also for use, so universal
historians will be valuable only when they can reply to history's essential question: what is power? The universal historians give contradictory replies to that question,
while the historians of culture evade it and answer something quite different. And as counters of imitation gold can be used only among a group of people who agree to
accept them as gold, or among those who do not know the nature of gold, so universal historians and historians of culture, not answering humanity's essential question,
serve as currency for some purposes of their own, only in universities and among the mass of readers who have a taste for what they call "serious reading."

Chapter IV

Having abandoned the conception of the ancients as to the divine subjection of the will of a nation to some chosen man and the subjection of that man's will to the
Deity, history cannot without contradictions take a single step till it has chosen one of two things: either a return to the former belief in the direct intervention of the Deity
in human affairs or a definite explanation of the meaning of the force producing historical events and termed "power."

A return to the first is impossible, the belief has been destroyed; and so it is essential to explain what is meant by power.

Napoleon ordered an army to be raised and go to war. We are so accustomed to that idea and have become so used to it that the question: why did six hundred
thousand men go to fight when Napoleon uttered certain words, seems to us senseless. He had the power and so what he ordered was done.

This reply is quite satisfactory if we believe that the power was given him by God. But as soon as we do not admit that, it becomes essential to determine what is this
power of one man over others.

It cannot be the direct physical power of a strong man over a weak one-a domination based on the application or threat of physical force, like the power of Hercules;
nor can it be based on the effect of moral force, as in their simplicity some historians think who say that the leading figures in history are heroes, that is, men gifted with a
special strength of soul and mind called genius. This power cannot be based on the predominance of moral strength, for, not to mention heroes such as Napoleon about
whose moral qualities opinions differ widely, history shows us that neither a Louis XI nor a Metternich, who ruled over millions of people, had any particular moral
qualities, but on the contrary were generally morally weaker than any of the millions they ruled over.

If the source of power lies neither in the physical nor in the moral qualities of him who possesses it, it must evidently be looked for elsewhere-in the relation to the
people of the man who wields the power.

And that is how power is understood by the science of jurisprudence, that exchange bank of history which offers to exchange history's understanding of power for true
gold.

Power is the collective will of the people transferred, by expressed or tacit consent, to their chosen rulers.

In the domain of jurisprudence, which consists of discussions of how a state and power might be arranged were it possible for all that to be arranged, it is all very clear;
but when applied to history that definition of power needs explanation.

The science of jurisprudence regards the state and power as the ancients regarded fire-namely, as something existing absolutely. But for history, the state and power
are merely phenomena, just as for modern physics fire is not an element but a phenomenon.

From this fundamental difference between the view held by history and that held by jurisprudence, it follows that jurisprudence can tell minutely how in its opinion
power should be constituted and what power-existing immutably outside time-is, but to history's questions about the meaning of the mutations of power in time it can
answer nothing.

If power be the collective will of the people transferred to their ruler, was Pugachev a representative of the will of the people? If not, then why was Napoleon I? Why
was Napoleon III a criminal when he was taken prisoner at Boulogne, and why, later on, were those criminals whom he arrested?

Do palace revolutions-in which sometimes only two or three people take part-transfer the will of the people to a new ruler? In international relations, is the will of the
people also transferred to their conqueror? Was the will of the Confederation of the Rhine transferred to Napoleon in 1806? Was the will of the Russian people
transferred to Napoleon in 1809, when our army in alliance with the French went to fight the Austrians?

To these questions
Copyright          three answers
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Either to assume (1) that the will of the people is always unconditionally transferred to the ruler or rulers they have chosen, and that therefore every emergence of a new
power, every struggle against the power once appointed, should be absolutely regarded as an infringement of the real power; or (2) that the will of the people is
people also transferred to their conqueror? Was the will of the Confederation of the Rhine transferred to Napoleon in 1806? Was the will of the Russian people
transferred to Napoleon in 1809, when our army in alliance with the French went to fight the Austrians?

To these questions three answers are possible:

Either to assume (1) that the will of the people is always unconditionally transferred to the ruler or rulers they have chosen, and that therefore every emergence of a new
power, every struggle against the power once appointed, should be absolutely regarded as an infringement of the real power; or (2) that the will of the people is
transferred to the rulers conditionally, under definite and known conditions, and to show that all limitations, conflicts, and even destructions of power result from a
nonobservance by the rulers of the conditions under which their power was entrusted to them; or (3) that the will of the people is delegated to the rulers conditionally,
but that the conditions are unknown and indefinite, and that the appearance of several authorities, their struggles and their falls, result solely from the greater or lesser
fulfillment by the rulers of these unknown conditions on which the will of the people is transferred from some people to others.

And these are the three ways in which the historians do explain the relation of the people to their rulers.

Some historians-those biographical and specialist historians already referred to-in their simplicity failing to understand the question of the meaning of power, seem to
consider that the collective will of the people is unconditionally transferred to historical persons, and therefore when describing some single state they assume that
particular power to be the one absolute and real power, and that any other force opposing this is not a power but a violation of power-mere violence.

Their theory, suitable for primitive and peaceful periods of history, has the inconvenience-in application to complex and stormy periods in the life of nations during which
various powers arise simultaneously and struggle with one another-that a Legitimist historian will prove that the National Convention, the Directory, and Bonaparte
were mere infringers of the true power, while a Republican and a Bonapartist will prove: the one that the Convention and the other that the Empire was the real power,
and that all the others were violations of power. Evidently the explanations furnished by these historians being mutually contradictory can only satisfy young children.

Recognizing the falsity of this view of history, another set of historians say that power rests on a conditional delegation of the will of the people to their rulers, and that
historical leaders have power only conditionally on carrying out the program that the will of the people has by tacit agreement prescribed to them. But what this
program consists in these historians do not say, or if they do they continually contradict one another.

Each historian, according to his view of what constitutes a nation's progress, looks for these conditions in the greatness, wealth, freedom, or enlightenment of citizens of
France or some other country. But not to mention the historians' contradictions as to the nature of this program-or even admitting that some one general program of
these conditions exists-the facts of history almost always contradict that theory. If the conditions under which power is entrusted consist in the wealth, freedom, and
enlightenment of the people, how is it that Louis XIV and Ivan the Terrible end their reigns tranquilly, while Louis XVI and Charles I are executed by their people? To
this question historians reply that Louis XIV's activity, contrary to the program, reacted on Louis XVI. But why did it not react on Louis XIV or on Louis XV-why
should it react just on Louis XVI? And what is the time limit for such reactions? To these questions there are and can be no answers. Equally little does this view
explain why for several centuries the collective will is not withdrawn from certain rulers and their heirs, and then suddenly during a period of fifty years is transferred to
the Convention, to the Directory, to Napoleon, to Alexander, to Louis XVIII, to Napoleon again, to Charles X, to Louis Philippe, to a Republican government, and to
Napoleon III. When explaining these rapid transfers of the people's will from from one individual to another, especially in view of international relations, conquests, and
alliances, the historians are obliged to admit that some of these transfers are not normal delegations of the people's will but are accidents dependent on cunning, on
mistakes, on craft, or on the weakness of a diplomatist, a ruler, or a party leader. So that the greater part of the events of history-civil wars, revolutions, and conquests-
are presented by these historians not as the results of free transferences of the people's will, but as results of the ill-directed will of one or more individuals, that is, once
again, as usurpations of power. And so these historians also see and admit historical events which are exceptions to the theory.

These historians resemble a botanist who, having noticed that some plants grow from seeds producing two cotyledons, should insist that all that grows does so by
sprouting into two leaves, and that the palm, the mushroom, and even the oak, which blossom into full growth and no longer resemble two leaves, are deviations from
the theory.

Historians of the third class assume that the will of the people is transferred to historic personages conditionally, but that the conditions are unknown to us. They say that
historical personages have power only because they fulfill the will of the people which has been delegated to them.

But in that case, if the force that moves nations lies not in the historic leaders but in the nations themselves, what significance have those leaders?

The leaders, these historians tell us, express the will of the people: the activity of the leaders represents the activity of the people.

But in that case the question arises whether all the activity of the leaders serves as an expression of the people's will or only some part of it. If the whole activity of the
leaders serves as the expression of the people's will, as some historians suppose, then all the details of the court scandals contained in the biographies of a Napoleon or
a Catherine serve to express the life of the nation, which is evident nonsense; but if it is only some particular side of the activity of an historical leader which serves to
express the people's life, as other so-called "philosophical" historians believe, then to determine which side of the activity of a leader expresses the nation's life, we have
first of all to know in what the nation's life consists.

Met by this difficulty historians of that class devise some most obscure, impalpable, and general abstraction which can cover all conceivable occurrences, and declare
this abstraction to be the aim of humanity's movement. The most usual generalizations adopted by almost all the historians are: freedom, equality, enlightenment,
progress, civilization, and culture. Postulating some generalization as the goal of the movement of humanity, the historians study the men of whom the greatest number of
monuments have remained: kings, ministers, generals, authors, reformers, popes, and journalists, to the extent to which in their opinion these persons have promoted or
hindered that abstraction. But as it is in no way proved that the aim of humanity does consist in freedom, equality, enlightenment, or civilization, and as the connection of
the people with the rulers and enlighteners of humanity is only based on the arbitrary assumption that the collective will of the people is always transferred to the men
whom we have noticed, it happens that the activity of the millions who migrate, burn houses, abandon agriculture, and destroy one another never is expressed in the
account of the activity of some dozen people who did not burn houses, practice agriculture, or slay their fellow creatures.

History proves this at every turn. Is the ferment of the peoples of the west at the end of the eighteenth century and their drive eastward explained by the activity of Louis
XIV, XV, and XVI, their mistresses and ministers, and by the lives of Napoleon, Rousseau, Diderot, Beaumarchais, and others?

Is the movement of the Russian people eastward to Kazan and Siberia expressed by details of the morbid character of Ivan the Terrible and by his correspondence
with Kurbski?

Is the movement of the peoples at the time of the Crusades explained by the life and activity of the Godfreys and the Louis-es and their ladies? For us that movement of
the peoples from west to east, without leaders, with a crowd of vagrants, and with Peter the Hermit, remains incomprehensible. And yet more incomprehensible is the
cessation of that movement when a rational and sacred aim for the Crusade-the deliverance of Jerusalem-had been clearly defined by historic leaders. Popes, kings,
and knights incited the peoples to free the Holy Land; but the people did not go, for the unknown cause which had previously impelled them to go no longer existed.
The  history (c)
 Copyright   of the Godfreys and
                 2005-2009,      the Minnesingers
                             Infobase   Media Corp.can evidently not cover the life of the peoples. And the history of the Godfreys and the Minnesingers
                                                                                                                                                    Page has526
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the history of Godfreys and Minnesingers, but the history of the life of the peoples and their impulses has remained unknown.

Still less does the history of authors and reformers explain to us the life of the peoples.
Is the movement of the peoples at the time of the Crusades explained by the life and activity of the Godfreys and the Louis-es and their ladies? For us that movement of
the peoples from west to east, without leaders, with a crowd of vagrants, and with Peter the Hermit, remains incomprehensible. And yet more incomprehensible is the
cessation of that movement when a rational and sacred aim for the Crusade-the deliverance of Jerusalem-had been clearly defined by historic leaders. Popes, kings,
and knights incited the peoples to free the Holy Land; but the people did not go, for the unknown cause which had previously impelled them to go no longer existed.
The history of the Godfreys and the Minnesingers can evidently not cover the life of the peoples. And the history of the Godfreys and the Minnesingers has remained
the history of Godfreys and Minnesingers, but the history of the life of the peoples and their impulses has remained unknown.

Still less does the history of authors and reformers explain to us the life of the peoples.

The history of culture explains to us the impulses and conditions of life and thought of a writer or a reformer. We learn that Luther had a hot temper and said such and
such things; we learn that Rousseau was suspicious and wrote such and such books; but we do not learn why after the Reformation the peoples massacred one
another, nor why during the French Revolution they guillotined one another.

If we unite both these kinds of history, as is done by the newest historians, we shall have the history of monarchs and writers, but not the history of the life of the
peoples.

Chapter V

The life of the nations is not contained in the lives of a few men, for the connection between those men and the nations has not been found. The theory that this
connection is based on the transference of the collective will of a people to certain historical personages is an hypothesis unconfirmed by the experience of history.

The theory of the transference of the collective will of the people to historic persons may perhaps explain much in the domain of jurisprudence and be essential for its
purposes, but in its application to history, as soon as revolutions, conquests, or civil wars occur-that is, as soon as history begins-that theory explains nothing.

The theory seems irrefutable just because the act of transference of the people's will cannot be verified, for it never occurred.

Whatever happens and whoever may stand at the head of affairs, the theory can always say that such and such a person took the lead because the collective will was
transferred to him.

The replies this theory gives to historical questions are like the replies of a man who, watching the movements of a herd of cattle and paying no attention to the varying
quality of the pasturage in different parts of the field, or to the driving of the herdsman, should attribute the direction the herd takes to what animal happens to be at its
head.

"The herd goes in that direction because the animal in front leads it and the collective will of all the other animals is vested in that leader." This is what historians of the
first class say-those who assume the unconditional transference of the people's will.

"If the animals leading the herd change, this happens because the collective will of all the animals is transferred from one leader to another, according to whether the
animal is or is not leading them in the direction selected by the whole herd." Such is the reply historians who assume that the collective will of the people is delegated to
rulers under conditions which they regard as known. (With this method of observation it often happens that the observer, influenced by the direction he himself prefers,
regards those as leaders who, owing to the people's change of direction, are no longer in front, but on one side, or even in the rear.)

"If the animals in front are continually changing and the direction of the whole herd is constantly altered, this is because in order to follow a given direction the animals
transfer their will to the animals that have attracted our attention, and to study the movements of the herd we must watch the movements of all the prominent animals
moving on all sides of the herd." So say the third class of historians who regard all historical persons, from monarchs to journalists, as the expression of their age.

The theory of the transference of the will of the people to historic persons is merely a paraphrase-a restatement of the question in other words.

What causes historical events? Power. What is power? Power is the collective will of the people transferred to one person. Under what condition is the will of the
people delegated to one person? On condition that that person expresses the will of the whole people. That is, power is power: in other words, power is a word the
meaning of which we do not understand.

If the realm of human knowledge were confined to abstract reasoning, then having subjected to criticism the explanation of "power" that juridical science gives us,
humanity would conclude that power is merely a word and has no real existence. But to understand phenomena man has, besides abstract reasoning, experience by
which he verifies his reflections. And experience tells us that power is not merely a word but an actually existing phenomenon.

Not to speak of the fact that no description of the collective activity of men can do without the conception of power, the existence of power is proved both by history
and by observing contemporary events.

Whenever an event occurs a man appears or men appear, by whose will the event seems to have taken place. Napoleon III issues a decree and the French go to
Mexico. The King of Prussia and Bismarck issue decrees and an army enters Bohemia. Napoleon I issues a decree and an army enters Russia. Alexander I gives a
command and the French submit to the Bourbons. Experience shows us that whatever event occurs it is always related to the will of one or of several men who have
decreed it.

The historians, in accord with the old habit of acknowledging divine intervention in human affairs, want to see the cause of events in the expression of the will of
someone endowed with power, but that supposition is not confirmed either by reason or by experience.

On the one side reflection shows that the expression of a man's will-his words-are only part of the general activity expressed in an event, as for instance in a war or a
revolution, and so without assuming an incomprehensible, supernatural force-a miracle-one cannot admit that words can be the immediate cause of the movements of
millions of men. On the other hand, even if we admitted that words could be the cause of events, history shows that the expression of the will of historical personages
does not in most cases produce any effect, that is to say, their commands are often not executed, and sometimes the very opposite of what they order occurs.

Without admitting divine intervention in the affairs of humanity we cannot regard "power" as the cause of events.

Power, from the standpoint of experience, is merely the relation that exists between the expression of someone's will and the execution of that will by others.

To explain the conditions of that relationship we must first establish a conception of the expression of will, referring it to man and not to the Deity.

IfCopyright
   the Deity (c) 2005-2009,
             issues          Infobase
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                                 expresses His Corp.
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                                                                                                                                                                    for the
Divinity is not controlled by an event. But speaking of commands that are the expression of the will of men acting in time and in relation to one another, to explain the
connection of commands with events we must restore: (1) the condition of all that takes place: the continuity of movement in time both of the events and of the person
Power, from the standpoint of experience, is merely the relation that exists between the expression of someone's will and the execution of that will by others.

To explain the conditions of that relationship we must first establish a conception of the expression of will, referring it to man and not to the Deity.

If the Deity issues a command, expresses His will, as ancient history tells us, the expression of that will is independent of time and is not caused by anything, for the
Divinity is not controlled by an event. But speaking of commands that are the expression of the will of men acting in time and in relation to one another, to explain the
connection of commands with events we must restore: (1) the condition of all that takes place: the continuity of movement in time both of the events and of the person
who commands, and (2) the inevitability of the connection between the person commanding and those who execute his command.

Chapter VI

Only the expression of the will of the Deity, not dependent on time, can relate to a whole series of events occurring over a period of years or centuries, and only the
Deity, independent of everything, can by His sole will determine the direction of humanity's movement; but man acts in time and himself takes part in what occurs.

Reinstating the first condition omitted, that of time, we see that no command can be executed without some preceding order having been given rendering the execution
of the last command possible.

No command ever appears spontaneously, or itself covers a whole series of occurrences; but each command follows from another, and never refers to a whole series
of events but always to one moment only of an event.

When, for instance, we say that Napoleon ordered armies to go to war, we combine in one simultaneous expression a whole series of consecutive commands
dependent one on another. Napoleon could not have commanded an invasion of Russia and never did so. Today he ordered such and such papers to be written to
Vienna, to Berlin, and to Petersburg; tomorrow such and such decrees and orders to the army, the fleet, the commissariat, and so on and so on-millions of commands,
which formed a whole series corresponding to a series of events which brought the French armies into Russia.

If throughout his reign Napoleon gave commands concerning an invasion of England and expended on no other undertaking so much time and effort, and yet during his
whole reign never once attempted to execute that design but undertook an expedition into Russia, with which country he considered it desirable to be in alliance (a
conviction he repeatedly expressed)-this came about because his commands did not correspond to the course of events in the first case, but did so correspond in the
latter.

For an order to be certainly executed, it is necessary that a man should order what can be executed. But to know what can and what cannot be executed is impossible,
not only in the case of Napoleon's invasion of Russia in which millions participated, but even in the simplest event, for in either case millions of obstacles may arise to
prevent its execution. Every order executed is always one of an immense number unexecuted. All the impossible orders inconsistent with the course of events remain
unexecuted. Only the possible ones get linked up with a consecutive series of commands corresponding to a series of events, and are executed.

Our false conception that an event is caused by a command which precedes it is due to the fact that when the event has taken place and out of thousands of others
those few commands which were consistent with that event have been executed, we forget about the others that were not executed because they could not be. Apart
from that, the chief source of our error in this matter is due to the fact that in the historical accounts a whole series of innumerable, diverse, and petty events, such for
instance as all those which led the French armies to Russia, is generalized into one event in accord with the result produced by that series of events, and corresponding
with this generalization the whole series of commands is also generalized into a single expression of will.

We say that Napoleon wished to invade Russia and invaded it. In reality in all Napoleon's activity we never find anything resembling an expression of that wish, but find
a series of orders, or expressions of his will, very variously and indefinitely directed. Amid a long series of unexecuted orders of Napoleon's one series, for the
campaign of 1812, was carried out-not because those orders differed in any way from the other, unexecuted orders but because they coincided with the course of
events that led the French army into Russia; just as in stencil work this or that figure comes out not because the color was laid on from this side or in that way, but
because it was laid on from all sides over the figure cut in the stencil.

So that examining the relation in time of the commands to the events, we find that a command can never be the cause of the event, but that a certain definite
dependence exists between the two.

To understand in what this dependence consists it is necessary to reinstate another omitted condition of every command proceeding not from the Deity but from a man,
which is, that the man who gives the command himself takes part in

This relation of the commander to those he commands is just what is called power. This relation consists in the following:

For common action people always unite in certain combinations, in which regardless of the difference of the aims set for the common action, the relation between those
taking part in it is always the same.

Men uniting in these combinations always assume such relations toward one another that the larger number take a more direct share, and the smaller number a less
direct share, in the collective action for which they have combined.

Of all the combinations in which men unite for collective action one of the most striking and definite examples is an army.

Every army is composed of lower grades of the service-the rank and file-of whom there are always the greatest number; of the next higher military rank-corporals and
noncommissioned officers of whom there are fewer, and of still-higher officers of whom there are still fewer, and so on to the highest military command which is
concentrated in one person.

A military organization may be quite correctly compared to a cone, of which the base with the largest diameter consists of the rank and file; the next higher and smaller
section of the cone consists of the next higher grades of the army, and so on to the apex, the point of which will represent the commander in chief.

The soldiers, of whom there are the most, form the lower section of the cone and its base. The soldier himself does the stabbing, hacking, burning, and pillaging, and
always receives orders for these actions from men above him; he himself never gives an order. The noncommissioned officers (of whom there are fewer) perform the
action itself less frequently than the soldiers, but they already give commands. An officer still less often acts directly himself, but commands still more frequently. A
general does nothing but command the troops, indicates the objective, and hardly ever uses a weapon himself. The commander in chief never takes direct part in the
action itself, but only gives general orders concerning the movement of the mass of the troops. A similar relation of people to one another is seen in every combination
of men for common activity-in agriculture, trade, and every administration.

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                                                          sections of a cone and of the ranks of an army, or the ranks and positions in any administrative     528 / 536
                                                                                                                                                           or public
business whatever from the lowest to the highest, we see a law by which men, to take associated action, combine in such relations that the more directly they participate
in performing the action the less they can command and the more numerous they are, while the less their direct participation in the action itself, the more they command
general does nothing but command the troops, indicates the objective, and hardly ever uses a weapon himself. The commander in chief never takes direct part in the
action itself, but only gives general orders concerning the movement of the mass of the troops. A similar relation of people to one another is seen in every combination
of men for common activity-in agriculture, trade, and every administration.

And so without particularly analyzing all the contiguous sections of a cone and of the ranks of an army, or the ranks and positions in any administrative or public
business whatever from the lowest to the highest, we see a law by which men, to take associated action, combine in such relations that the more directly they participate
in performing the action the less they can command and the more numerous they are, while the less their direct participation in the action itself, the more they command
and the fewer of them there are; rising in this way from the lowest ranks to the man at the top, who takes the least direct share in the action and directs his activity
chiefly to commanding.

This relation of the men who command to those they command is what constitutes the essence of the conception called power.

Having restored the condition of time under which all events occur, find that a command is executed only when it is related to a corresponding series of events.
Restoring the essential condition of relation between those who command and those who execute, we find that by the very nature of the case those who command take
the smallest part in the action itself and that their activity is exclusively directed to commanding.

Chapter VII

When an event is taking place people express their opinions and wishes about it, and as the event results from the collective activity of many people, some one of the
opinions or wishes expressed is sure to be fulfilled if but approximately. When one of the opinions expressed is fulfilled, that opinion gets connected with the event as a
command preceding it.

Men are hauling a log. Each of them expresses his opinion as to how and where to haul it. They haul the log away, and it happens that this is done as one of them said.
He ordered it. There we have command and power in their primary form. The man who worked most with his hands could not think so much about what he was doing,
or reflect on or command what would result from the common activity; while the man who commanded more would evidently work less with his hands on account of
his greater verbal activity.

When some larger concourse of men direct their activity to a common aim there is a yet sharper division of those who, because their activity is given to directing and
commanding, take less less part in the direct work.

When a man works alone he always has a certain set of reflections which as it seems to him directed his past activity, justify his present activity, and guide him in
planning his future actions. Just the same is done by a concourse of people, allowing those who do not take a direct part in the activity to devise considerations,
justifications, and surmises concerning their collective activity.

For reasons known or unknown to us the French began to drown and kill one another. And corresponding to the event its justification appears in people's belief that
this was necessary for the welfare of France, for liberty, and for equality. People ceased to kill one another, and this event was accompanied by its justification in the
necessity for a centralization of power, resistance to Europe, and so on. Men went from the west to the east killing their fellow men, and the event was accompanied by
phrases about the glory of France, the baseness of England, and so on. History shows us that these justifications of the events have no common sense and are all
contradictory, as in the case of killing a man as the result of recognizing his rights, and the killing of millions in Russia for the humiliation of England. But these
justifications have a very necessary significance in their own day.

These justifications release those who produce the events from moral responsibility. These temporary aims are like the broom fixed in front of a locomotive to clear the
snow from the rails in front: they clear men's moral responsibilities from their path.

Without such justification there would be no reply to the simplest question that presents itself when examining each historical event. How is it that millions of men
commit collective crimes-make war, commit murder, and so on?

With the present complex forms of political and social life in Europe can any event that is not prescribed, decreed, or ordered by monarchs, ministers, parliaments, or
newspapers be imagined? Is there any collective action which cannot find its justification in political unity, in patriotism, in the balance of power, or in civilization? So
that every event that occurs inevitably coincides with some expressed wish and, receiving a justification, presents itself as the result of the will of one man or of several
men.

In whatever direction a ship moves, the flow of the waves it cuts will always be noticeable ahead of it. To those on board the ship the movement of those waves will be
the only perceptible motion.

Only by watching closely moment by moment the movement of that flow and comparing it with the movement of the ship do we convince ourselves that every bit of it is
occasioned by the forward movement of the ship, and that we were led into error by the fact that we ourselves were imperceptibly moving.

We see the same if we watch moment by moment the movement of historical characters (that is, re-establish the inevitable condition of all that occurs-the continuity of
movement in time) and do not lose sight of the essential connection of historical persons with the masses.

When the ship moves in one direction there is one and the same wave ahead of it, when it turns frequently the wave ahead of it also turns frequently. But wherever it
may turn there always will be the wave anticipating its movement.

Whatever happens it always appears that just that event was foreseen and decreed. Wherever the ship may go, the rush of water which neither directs nor increases its
movement foams ahead of it, and at a distance seems to us not merely to move of itself but to govern the ship's movement also.

Examining only those expressions of the will of historical persons which, as commands, were related to events, historians have assumed that the events depended on
those commands. But examining the events themselves and the connection in which the historical persons stood to the people, we have found that they and their orders
were dependent on events. The incontestable proof of this deduction is that, however many commands were issued, the event does not take place unless there are
other causes for it, but as soon as an event occurs-be it what it may-then out of all the continually expressed wishes of different people some will always be found which
by their meaning and their time of utterance are related as commands to the events.

Arriving at this conclusion we can reply directly and positively to these two essential questions of history:

(1) What is power?

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(1) Power is the relation of a given person to other individuals, in which the more this person expresses opinions, predictions, and justifications of the collective action
Arriving at this conclusion we can reply directly and positively to these two essential questions of history:

(1) What is power?

(2) What force produces the movement of the nations?

(1) Power is the relation of a given person to other individuals, in which the more this person expresses opinions, predictions, and justifications of the collective action
that is performed, the less is his participation in that action.

(2) The movement of nations is caused not by power, nor by intellectual activity, nor even by a combination of the two as historians have supposed, but by the activity
of all the people who participate in the events, and who always combine in such a way that those taking the largest direct share in the event take on themselves the least
responsibility and vice versa.

Morally the wielder of power appears to cause the event; physically it is those who submit to the power. But as the moral activity is inconceivable without the physical,
the cause of the event is neither in the one nor in the other but in the union of the two.

Or in other words, the conception of a cause is inapplicable to the phenomena we are examining.

In the last analysis we reach the circle of infinity-that final limit to which in every domain of thought man's reason arrives if it is not playing with the subject. Electricity
produces heat, heat produces electricity. Atoms attract each other and atoms repel one another.

Speaking of the interaction of heat and electricity and of atoms, we cannot say why this occurs, and we say that it is so because it is inconceivable otherwise, because it
must be so and that it is a law. The same applies to historical events. Why war and revolution occur we do not know. We only know that to produce the one or the
other action, people combine in a certain formation in which they all take part, and we say that this is so because it is unthinkable otherwise, or in other words that it is a
law.

Chapter VIII

If history dealt only with external phenomena, the establishment of this simple and obvious law would suffice and we should have finished our argument. But the law of
history relates to man. A particle of matter cannot tell us that it does not feel the law of attraction or repulsion and that that law is untrue, but man, who is the subject of
history, says plainly: I am free and am therefore not subject to the law.

The presence of the problem of man's free will, though unexpressed, is felt at every step of history.

All seriously thinking historians have involuntarily encountered this question. All the contradictions and obscurities of history and the false path historical science has
followed are due solely to the lack of a solution of that question.

If the will of every man were free, that is, if each man could act as he pleased, all history would be a series of disconnected incidents.

If in a thousand years even one man in a million could act freely, that is, as he chose, it is evident that one single free act of that man's in violation of the laws governing
human action would destroy the possibility of the existence of any laws for the whole of humanity.

If there be a single law governing the actions of men, free will cannot exist, for then man's will is subject to that law.

In this contradiction lies the problem of free will, which from most ancient times has occupied the best human minds and from most ancient times has been presented in
its whole tremendous significance.

The problem is that regarding man as a subject of observation from whatever point of view-theological, historical, ethical, or philosophic-we find a general law of
necessity to which he (like all that exists) is subject. But regarding him from within ourselves as what we are conscious of, we feel ourselves to be free.

This consciousness is a source of self-cognition quite apart from and independent of reason. Through his reason man observes himself, but only through consciousness
does he know himself.

Apart from consciousness of self no observation or application of reason is conceivable.

To understand, observe, and draw conclusions, man must first of all be conscious of himself as living. A man is only conscious of himself as a living being by the fact that
he wills, that is, is conscious of his volition. But his will-which forms the essence of his life-man recognizes (and can but recognize) as free.

If, observing himself, man sees that his will is always directed by one and the same law (whether he observes the necessity of taking food, using his brain, or anything
else) he cannot recognize this never-varying direction of his will otherwise than as a limitation of it. Were it not free it could not be limited. A man's will seems to him to
be limited just because he is not conscious of it except as free.

You say: I am not and am not free. But I have lifted my hand and let it fall. Everyone understands that this illogical reply is an irrefutable demonstration of freedom.

That reply is the expression of a consciousness that is not subject to reason.

If the consciousness of freedom were not a separate and independent source of self-consciousness it would be subject to reasoning and to experience, but in fact such
subjection does not exist and is inconceivable.

A series of experiments and arguments proves to every man that he, as an object of observation, is subject to certain laws, and man submits to them and never resists
the laws of gravity or impermeability once he has become acquainted with them. But the same series of experiments and arguments proves to him that the complete
freedom of which he is conscious in himself is impossible, and that his every action depends on his organization, his character, and the motives acting upon him; yet man
never submits to the deductions of these experiments and arguments. Having learned from experiment and argument that a stone falls downwards, a man indubitably
believes this and always expects the law that he has learned to be fulfilled.

But learning just as certainly that his will is subject to laws, he does not and cannot believe this.

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                                                                                                                                                          yet when
under the same conditions and with the same character he approaches for the thousandth time the action that always ends in the same way, he feels as certainly
convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is
believes this and always expects the law that he has learned to be fulfilled.

But learning just as certainly that his will is subject to laws, he does not and cannot believe this.

However often experiment and reasoning may show a man that under the same conditions and with the same character he will do the same thing as before, yet when
under the same conditions and with the same character he approaches for the thousandth time the action that always ends in the same way, he feels as certainly
convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is
impossible to imagine two different courses of action in precisely the same conditions, feels that without this irrational conception (which constitutes the essence of
freedom) he cannot imagine life. He feels that however impossible it may be, it is so, for without this conception of freedom not only would he be unable to understand
life, but he would be unable to live for a single moment.

He could not live, because all man's efforts, all his impulses to life, are only efforts to increase freedom. Wealth and poverty, fame and obscurity, power and
subordination, strength and weakness, health and disease, culture and ignorance, work and leisure, repletion and hunger, virtue and vice, are only greater or lesser
degrees of freedom.

A man having no freedom cannot be conceived of except as deprived of life.

If the conception of freedom appears to reason to be a senseless contradiction like the possibility of performing two actions at one and the same instant of time, or of an
effect without a cause, that only proves that consciousness is not subject to reason.

This unshakable, irrefutable consciousness of freedom, uncontrolled by experiment or argument, recognized by all thinkers and felt by everyone without exception, this
consciousness without which no conception of man is possible constitutes the other side of the question.

Man is the creation of an all-powerful, all-good, and all-seeing God. What is sin, the conception of which arises from the consciousness of man's freedom? That is a
question for theology.

The actions of men are subject to general immutable laws expressed in statistics. What is man's responsibility to society, the conception of which results from the
conception of freedom? That is a question for jurisprudence.

Man's actions proceed from his innate character and the motives acting upon him. What is conscience and the perception of right and wrong in actions that follows from
the consciousness of freedom? That is a question for ethics.

Man in connection with the general life of humanity appears subject to laws which determine that life. But the same man apart from that connection appears to free.
How should the past life of nations and of humanity be regarded-as the result of the free, or as the result of the constrained, activity of man? That is a question for
history.

Only in our self-confident day of the popularization of knowledge-thanks to that most powerful engine of ignorance, the diffusion of printed matter-has the question of
the freedom of will been put on a level on which the question itself cannot exist. In our time the majority of so-called advanced people-that is, the crowd of
ignoramuses-have taken the work of the naturalists who deal with one side of the question for a solution of the whole problem.

They say and write and print that the soul and freedom do not exist, for the life of man is expressed by muscular movements and muscular movements are conditioned
by the activity of the nerves; the soul and free will do not exist because at an unknown period of time we sprang from the apes. They say this, not at all suspecting that
thousands of years ago that same law of necessity which with such ardor they are now trying to prove by physiology and comparative zoology was not merely
acknowledged by all the religions and all the thinkers, but has never been denied. They do not see that the role of the natural sciences in this matter is merely to serve as
an instrument for the illumination of one side of it. For the fact that, from the point of view of observation, reason and the will are merely secretions of the brain, and that
man following the general law may have developed from lower animals at some unknown period of time, only explains from a fresh side the truth admitted thousands of
years ago by all the religious and philosophic theories-that from the point of view of reason man is subject to the law of necessity; but it does not advance by a hair's
breadth the solution of the question, which has another, opposite, side, based on the consciousness of freedom.

If men descended from the apes at an unknown period of time, that is as comprehensible as that they were made from a handful of earth at a certain period of time (in
the first case the unknown quantity is the time, in the second case it is the origin); and the question of how man's consciousness of freedom is to be reconciled with the
law of necessity to which he is subject cannot be solved by comparative physiology and zoology, for in a frog, a rabbit, or an ape, we can observe only the muscular
nervous activity, but in man we observe consciousness as well as the muscular and nervous activity.

The naturalists and their followers, thinking they can solve this question, are like plasterers set to plaster one side of the walls of a church who, availing themselves of the
absence of the chief superintendent of the work, should in an access of zeal plaster over the windows, icons, woodwork, and still unbuttressed walls, and should be
delighted that from their point of view as plasterers, everything is now so smooth and regular.

Chapter IX

For the solution of the question of free will or inevitability, history has this advantage over other branches of knowledge in which the question is dealt with, that for
history this question does not refer to the essence of man's free will but its manifestation in the past and under certain conditions.

In regard to this question, history stands to the other sciences as experimental science stands to abstract science.

The subject for history is not man's will itself but our presentation of it.

And so for history, the insoluble mystery presented by the incompatibility of free will and inevitability does not exist as it does for theology, ethics, and philosophy.
History surveys a presentation of man's life in which the union of these two contradictions has already taken place.

In actual life each historic event, each human action, is very clearly and definitely understood without any sense of contradiction, although each event presents itself as
partly free and partly compulsory.

To solve the question of how freedom and necessity are combined and what constitutes the essence of these two conceptions, the philosophy of history can and should
follow a path contrary to that taken by other sciences. Instead of first defining the conceptions of freedom and inevitability in themselves, and then ranging the
phenomena of life under those definitions, history should deduce a definition of the conception of freedom and inevitability themselves from the immense quantity of
phenomena of which it is cognizant and that always appear dependent on these two elements.
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Whatever presentation of the activity of many men or of an individual we may consider, we always regard it as the result partly of man's free will and partly of the law of
inevitability.
To solve the question of how freedom and necessity are combined and what constitutes the essence of these two conceptions, the philosophy of history can and should
follow a path contrary to that taken by other sciences. Instead of first defining the conceptions of freedom and inevitability in themselves, and then ranging the
phenomena of life under those definitions, history should deduce a definition of the conception of freedom and inevitability themselves from the immense quantity of
phenomena of which it is cognizant and that always appear dependent on these two elements.

Whatever presentation of the activity of many men or of an individual we may consider, we always regard it as the result partly of man's free will and partly of the law of
inevitability.

Whether we speak of the migration of the peoples and the incursions of the barbarians, or of the decrees of Napoleon III, or of someone's action an hour ago in
choosing one direction out of several for his walk, we are unconscious of any contradiction. The degree of freedom and inevitability governing the actions of these
people is clearly defined for us.

Our conception of the degree of freedom often varies according to differences in the point of view from which we regard the event, but every human action appears to
us as a certain combination of freedom and inevitability. In every action we examine we see a certain measure of freedom and a certain measure of inevitability. And
always the more freedom we see in any action the less inevitability do we perceive, and the more inevitability the less freedom.

The proportion of freedom to inevitability decreases and increases according to the point of view from which the action is regarded, but their relation is always one of
inverse proportion.

A sinking man who clutches at another and drowns him; or a hungry mother exhausted by feeding her baby, who steals some food; or a man trained to discipline who
on duty at the word of command kills a defenseless man-seem less guilty, that is, less free and more subject to the law of necessity, to one who knows the
circumstances in which these people were placed, and more free to one who does not know that the man was himself drowning, that the mother was hungry, that the
soldier was in the ranks, and so on. Similarly a man who committed a murder twenty years ago and has since lived peaceably and harmlessly in society seems less guilty
and his action more due to the law of inevitability, to someone who considers his action after twenty years have elapsed than to one who examined it the day after it
was committed. And in the same way every action of an insane, intoxicated, or highly excited man appears less free and more inevitable to one who knows the mental
condition of him who committed the action, and seems more free and less inevitable to one who does not know it. In all these cases the conception of freedom is
increased or diminished and the conception of compulsion is correspondingly decreased or increased, according to the point of view from which the action is regarded.
So that the greater the conception of necessity the smaller the conception of freedom and vice versa.

Religion, the common sense of mankind, the science of jurisprudence, and history itself understand alike this relation between necessity and freedom.

All cases without exception in which our conception of freedom and necessity is increased and diminished depend on three considerations:

(1) The relation to the external world of the man who commits the deeds.

(2) His relation to time.

(3) His relation to the causes leading to the action.

The first consideration is the clearness of our perception of the man's relation to the external world and the greater or lesser clearness of our understanding of the
definite position occupied by the man in relation to everything coexisting with him. This is what makes it evident that a drowning man is less free and more subject to
necessity than one standing on dry ground, and that makes the actions of a man closely connected with others in a thickly populated district, or of one bound by family,
official, or business duties, seem certainly less free and more subject to necessity than those of a man living in solitude and seclusion.

If we consider a man alone, apart from his relation to everything around him, each action of his seems to us free. But if we see his relation to anything around him, if we
see his connection with anything whatever-with a man who speaks to him, a book he reads, the work on which he is engaged, even with the air he breathes or the light
that falls on the things about him-we see that each of these circumstances has an influence on him and controls at least some side of his activity. And the more we
perceive of these influences the more our conception of his freedom diminishes and the more our conception of the necessity that weighs on him increases.

The second consideration is the more or less evident time relation of the man to the world and the clearness of our perception of the place the man's action occupies in
time. That is the ground which makes the fall of the first man, resulting in the production of the human race, appear evidently less free than a man's entry into marriage
today. It is the reason why the life and activity of people who lived centuries ago and are connected with me in time cannot seem to me as free as the life of a
contemporary, the consequences of which are still unknown to me.

The degree of our conception of freedom or inevitability depends in this respect on the greater or lesser lapse of time between the performance of the action and our
judgment of it.

If I examine an act I performed a moment ago in approximately the same circumstances as those I am in now, my action appears to me undoubtedly free. But if I
examine an act performed a month ago, then being in different circumstances, I cannot help recognizing that if that act had not been committed much that resulted from
it-good, agreeable, and even essential-would not have taken place. If I reflect on an action still more remote, ten years ago or more, then the consequences of my
action are still plainer to me and I find it hard to imagine what would have happened had that action not been performed. The farther I go back in memory, or what is
the same thing the farther I go forward in my judgment, the more doubtful becomes my belief in the freedom of my action.

In history we find a very similar progress of conviction concerning the part played by free will in the general affairs of humanity. A contemporary event seems to us to
be indubitably the doing of all the known participants, but with a more remote event we already see its inevitable results which prevent our considering anything else
possible. And the farther we go back in examining events the less arbitrary do they appear.

The Austro-Prussian war appears to us undoubtedly the result of the crafty conduct of Bismarck, and so on. The Napoleonic wars still seem to us, though already
questionably, to be the outcome of their heroes' will. But in the Crusades we already see an event occupying its definite place in history and without which we cannot
imagine the modern history of Europe, though to the chroniclers of the Crusades that event appeared as merely due to the will of certain people. In regard to the
migration of the peoples it does not enter anyone's head today to suppose that the renovation of the European world depended on Attila's caprice. The farther back in
history the object of our observation lies, the more doubtful does the free will of those concerned in the event become and the more manifest the law of inevitability.

The third consideration is the degree to which we apprehend that endless chain of causation inevitably demanded by reason, in which each phenomenon
comprehended, and therefore man's every action, must have its definite place as a result of what has gone before and as a cause of what will follow.

The better we are acquainted with the physiological, psychological, and historical laws deduced by observation and by which man is controlled, and the more correctly
we perceive(c)
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                physiological, psychological,
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mind of the man in question, the more subject to inevitability and the less free do our actions and those of others appear.

When we do not at all understand the cause of an action, whether a crime, a good action, or even one that is simply nonmoral, we ascribe a greater amount of freedom
comprehended, and therefore man's every action, must have its definite place as a result of what has gone before and as a cause of what will follow.

The better we are acquainted with the physiological, psychological, and historical laws deduced by observation and by which man is controlled, and the more correctly
we perceive the physiological, psychological, and historical causes of the action, and the simpler the action we are observing and the less complex the character and
mind of the man in question, the more subject to inevitability and the less free do our actions and those of others appear.

When we do not at all understand the cause of an action, whether a crime, a good action, or even one that is simply nonmoral, we ascribe a greater amount of freedom
to it. In the case of a crime we most urgently demand the punishment for such an act; in the case of a virtuous act we rate its merit most highly. In an indifferent case we
recognize in it more individuality, originality, and independence. But if even one of the innumerable causes of the act is known to us we recognize a certain element of
necessity and are less insistent on punishment for the crime, or the acknowledgment of the merit of the virtuous act, or the freedom of the apparently original action.
That a criminal was reared among male factors mitigates his fault in our eyes. The self-sacrifice of a father or mother, or self-sacrifice with the possibility of a reward, is
more comprehensible than gratuitous self-sacrifice, and therefore seems less deserving of sympathy and less the result of free will. The founder of a sect or party, or an
inventor, impresses us less when we know how or by what the way was prepared for his activity. If we have a large range of examples, if our observation is constantly
directed to seeking the correlation of cause and effect in people's actions, their actions appear to us more under compulsion and less free the more correctly we
connect the effects with the causes. If we examined simple actions and had a vast number of such actions under observation, our conception of their inevitability would
be still greater. The dishonest conduct of the son of a dishonest father, the misconduct of a woman who had fallen into bad company, a drunkard's relapse into
drunkenness, and so on are actions that seem to us less free the better we understand their cause. If the man whose actions we are considering is on a very low stage of
mental development, like a child, a madman, or a simpleton-then, knowing the causes of the act and the simplicity of the character and intelligence in question, we see
so large an element of necessity and so little free will that as soon as we know the cause prompting the action we can foretell the result.

On these three considerations alone is based the conception of irresponsibility for crimes and the extenuating circumstances admitted by all legislative codes. The
responsibility appears greater or less according to our greater or lesser knowledge of the circumstances in which the man was placed whose action is being judged, and
according to the greater or lesser interval of time between the commission of the action and its investigation, and according to the greater or lesser understanding of the
causes that led to the action.

Chapter X

Thus our conception of free will and inevitability gradually diminishes or increases according to the greater or lesser connection with the external world, the greater or
lesser remoteness of time, and the greater or lesser dependence on the causes in relation to which we contemplate a man's life.

So that if we examine the case of a man whose connection with the external world is well known, where the time between the action and its examination is great, and
where the causes of the action are most accessible, we get the conception of a maximum of inevitability and a minimum of free will. If we examine a man little dependent
on external conditions, whose action was performed very recently, and the causes of whose action are beyond our ken, we get the conception of a minimum of
inevitability and a maximum of freedom.

In neither case-however we may change our point of view, however plain we may make to ourselves the connection between the man and the external world, however
inaccessible it may be to us, however long or short the period of time, however intelligible or incomprehensible the causes of the action may be-can we ever conceive
either complete freedom or complete necessity.

(1) To whatever degree we may imagine a man to be exempt from the influence of the external world, we never get a conception of freedom in space. Every human
action is inevitably conditioned by what surrounds him and by his own body. I lift my arm and let it fall. My action seems to me free; but asking myself whether I could
raise my arm in every direction, I see that I raised it in the direction in which there was least obstruction to that action either from things around me or from the
construction of my own body. I chose one out of all the possible directions because in it there were fewest obstacles. For my action to be free it was necessary that it
should encounter no obstacles. To conceive of a man being free we must imagine him outside space, which is evidently impossible.

(2) However much we approximate the time of judgment to the time of the deed, we never get a conception of freedom in time. For if I examine an action committed a
second ago I must still recognize it as not being free, for it is irrevocably linked to the moment at which it was committed. Can I lift my arm? I lift it, but ask myself:
could I have abstained from lifting my arm at the moment that has already passed? To convince myself of this I do not lift it the next moment. But I am not now
abstaining from doing so at the first moment when I asked the question. Time has gone by which I could not detain, the arm I then lifted is no longer the same as the arm
I now refrain from lifting, nor is the air in which I lifted it the same that now surrounds me. The moment in which the first movement was made is irrevocable, and at that
moment I could make only one movement, and whatever movement I made would be the only one. That I did not lift my arm a moment later does not prove that I
could have abstained from lifting it then. And since I could make only one movement at that single moment of time, it could not have been any other. To imagine it as
free, it is necessary to imagine it in the present, on the boundary between the past and the future-that is, outside time, which is impossible.

(3) However much the difficulty of understanding the causes may be increased, we never reach a conception of complete freedom, that is, an absence of cause.
However inaccessible to us may be the cause of the expression of will in any action, our own or another's, the first demand of reason is the assumption of and search
for a cause, for without a cause no phenomenon is conceivable. I raise my arm to perform an action independently of any cause, but my wish to perform an action
without a cause is the cause of my action.

But even if-imagining a man quite exempt from all influences, examining only his momentary action in the present, unevoked by any cause-we were to admit so infinitely
small a remainder of inevitability as equaled zero, we should even then not have arrived at the conception of complete freedom in man, for a being uninfluenced by the
external world, standing outside of time and independent of cause, is no longer a man.

In the same way we can never imagine the action of a man quite devoid of freedom and entirely subject to the law of inevitability.

(1) However we may increase our knowledge of the conditions of space in which man is situated, that knowledge can never be complete, for the number of those
conditions is as infinite as the infinity of space. And therefore so long as not all the conditions influencing men are defined, there is no complete inevitability but a certain
measure of freedom remains.

(2) However we may prolong the period of time between the action we are examining and the judgment upon it, that period will be finite, while time is infinite, and so in
this respect too there can never be absolute inevitability.

(3) However accessible may be the chain of causation of any action, we shall never know the whole chain since it is endless, and so again we never reach absolute
inevitability.

But besides this, even if, admitting the remaining minimum of freedom to equal zero, we assumed in some given case-as for instance in that of a dying man, an unborn
babe, or an idiot-complete absence of freedom, by so doing we should destroy the very conception of man in the case we are examining, for as soon as there is no
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freedom there is also no man. And so the conception of the action of a man subject solely to the law of inevitability without any element of freedomPage     533
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as the conception of a man's completely free action.
inevitability.

But besides this, even if, admitting the remaining minimum of freedom to equal zero, we assumed in some given case-as for instance in that of a dying man, an unborn
babe, or an idiot-complete absence of freedom, by so doing we should destroy the very conception of man in the case we are examining, for as soon as there is no
freedom there is also no man. And so the conception of the action of a man subject solely to the law of inevitability without any element of freedom is just as impossible
as the conception of a man's completely free action.

And so to imagine the action of a man entirely subject to the law of inevitability without any freedom, we must assume the knowledge of an infinite number of space
relations, an infinitely long period of time, and an infinite series of causes.

To imagine a man perfectly free and not subject to the law of inevitability, we must imagine him all alone, beyond space, beyond time, and free from dependence on
cause.

In the first case, if inevitability were possible without freedom we should have reached a definition of inevitability by the laws of inevitability itself, that is, a mere form
without content.

In the second case, if freedom were possible without inevitability we should have arrived at unconditioned freedom beyond space, time, and cause, which by the fact of
its being unconditioned and unlimited would be nothing, or mere content without form.

We should in fact have reached those two fundamentals of which man's whole outlook on the universe is constructed-the incomprehensible essence of life, and the laws
defining that essence.

Reason says: (1) space with all the forms of matter that give it visibility is infinite, and cannot be imagined otherwise. (2) Time is infinite motion without a moment of rest
and is unthinkable otherwise. (3) The connection between cause and effect has no beginning and can have no end.

Consciousness says: (1) I alone am, and all that exists is but me, consequently I include space. (2) I measure flowing time by the fixed moment of the present in which
alone I am conscious of myself as living, consequently I am outside time. (3) I am beyond cause, for I feel myself to be the cause of every manifestation of my life.

Reason gives expression to the laws of inevitability. Consciousness gives expression to the essence of freedom.

Freedom not limited by anything is the essence of life, in man's consciousness. Inevitability without content is man's reason in its three forms.

Freedom is the thing examined. Inevitability is what examines. Freedom is the content. Inevitability is the form.

Only by separating the two sources of cognition, related to one another as form to content, do we get the mutually exclusive and separately incomprehensible
conceptions of freedom and inevitability.

Only by uniting them do we get a clear conception of man's life.

Apart from these two concepts which in their union mutually define one another as form and content, no conception of life is possible.

All that we know of the life of man is merely a certain relation of free will to inevitability, that is, of consciousness to the laws of reason.

All that we know of the external world of nature is only a certain relation of the forces of nature to inevitability, or of the essence of life to the laws of reason.

The great natural forces lie outside us and we are not conscious of them; we call those forces gravitation, inertia, electricity, animal force, and so on, but we are
conscious of the force of life in man and we call that freedom.

But just as the force of gravitation, incomprehensible in itself but felt by every man, is understood by us only to the extent to which we know the laws of inevitability to
which it is subject (from the first knowledge that all bodies have weight, up to Newton's law), so too the force of free will, incomprehensible in itself but of which
everyone is conscious, is intelligible to us only in as far as we know the laws of inevitability to which it is subject (from the fact that every man dies, up to the knowledge
of the most complex economic and historic laws).

All knowledge is merely a bringing of this essence of life under the laws of reason.

Man's free will differs from every other force in that man is directly conscious of it, but in the eyes of reason it in no way differs from any other force. The forces of
gravitation, electricity, or chemical affinity are only distinguished from one another in that they are differently defined by reason. Just so the force of man's free will is
distinguished by reason from the other forces of nature only by the definition reason gives it. Freedom, apart from necessity, that is, apart from the laws of reason that
define it, differs in no way from gravitation, or heat, or the force that makes things grow; for reason, it is only a momentary undefinable sensation of life.

And as the undefinable essence of the force moving the heavenly bodies, the undefinable essence of the forces of heat and electricity, or of chemical affinity, or of the
vital force, forms the content of astronomy, physics, chemistry, botany, zoology, and so on, just in the same way does the force of free will form the content of history.
But just as the subject of every science is the manifestation of this unknown essence of life while that essence itself can only be the subject of metaphysics, even the
manifestation of the force of free will in human beings in space, in time, and in dependence on cause forms the subject of history, while free will itself is the subject of
metaphysics.

In the experimental sciences what we know we call the laws of inevitability, what is unknown to us we call vital force. Vital force is only an expression for the unknown
remainder over and above what we know of the essence of life.

So also in history what is known to us we call laws of inevitability, what is unknown we call free will. Free will is for history only an expression for the unknown
remainder of what we know about the laws of human life.

Chapter XI

History examines the manifestations of man's free will in connection with the external world in time and in dependence on cause, that is, it defines this freedom by the
laws of reason, and so history is a science only in so far as this free will is defined by those laws.

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The        (c) 2005-2009,
    recognition of man's freeInfobase   Media Corp.
                               will as something capable of influencing historical events, that is, as not subject to laws, is the same for history as the Page    534of/a536
                                                                                                                                                           recognition    free
force moving the heavenly bodies would be for astronomy.
History examines the manifestations of man's free will in connection with the external world in time and in dependence on cause, that is, it defines this freedom by the
laws of reason, and so history is a science only in so far as this free will is defined by those laws.

The recognition of man's free will as something capable of influencing historical events, that is, as not subject to laws, is the same for history as the recognition of a free
force moving the heavenly bodies would be for astronomy.

That assumption would destroy the possibility of the existence of laws, that is, of any science whatever. If there is even a single body moving freely, then the laws of
Kepler and Newton are negatived and no conception of the movement of the heavenly bodies any longer exists. If any single action is due to free will, then not a single
historical law can exist, nor any conception of historical events.

For history, lines exist of the movement of human wills, one end of which is hidden in the unknown but at the other end of which a consciousness of man's will in the
present moves in space, time, and dependence on cause.

The more this field of motion spreads out before our eyes, the more evident are the laws of that movement. To discover and define those laws is the problem of history.

From the standpoint from which the science of history now regards its subject on the path it now follows, seeking the causes of events in man's freewill, a scientific
enunciation of those laws is impossible, for however man's free will may be restricted, as soon as we recognize it as a force not subject to law, the existence of law
becomes impossible.

Only by reducing this element of free will to the infinitesimal, that is, by regarding it as an infinitely small quantity, can we convince ourselves of the absolute
inaccessibility of the causes, and then instead of seeking causes, history will take the discovery of laws as its problem.

The search for these laws has long been begun and the new methods of thought which history must adopt are being worked out simultaneously with the self-destruction
toward which-ever dissecting and dissecting the causes of phenomena-the old method of history is moving.

All human sciences have traveled along that path. Arriving at infinitesimals, mathematics, the most exact of sciences, abandons the process of analysis and enters on the
new process of the integration of unknown, infinitely small, quantities. Abandoning the conception of cause, mathematics seeks law, that is, the property common to all
unknown, infinitely small, elements.

In another form but along the same path of reflection the other sciences have proceeded. When Newton enunciated the law of gravity he did not say that the sun or the
earth had a property of attraction; he said that all bodies from the largest to the smallest have the property of attracting one another, that is, leaving aside the question of
the cause of the movement of the bodies, he expressed the property common to all bodies from the infinitely large to the infinitely small. The same is done by the natural
sciences: leaving aside the question of cause, they seek for laws. History stands on the same path. And if history has for its object the study of the movement of the
nations and of humanity and not the narration of episodes in the lives of individuals, it too, setting aside the conception of cause, should seek the laws common to all the
inseparably interconnected infinitesimal elements of free will.

Chapter XII

From the time the law of Copernicus was discovered and proved, the mere recognition of the fact that it was not the sun but the earth that moves sufficed to destroy the
whole cosmography of the ancients. By disproving that law it might have been possible to retain the old conception of the movements of the bodies, but without
disproving it, it would seem impossible to continue studying the Ptolemaic worlds. But even after the discovery of the law of Copernicus the Ptolemaic worlds were still
studied for a long time.

From the time the first person said and proved that the number of births or of crimes is subject to mathematical laws, and that this or that mode of government is
determined by certain geographical and economic conditions, and that certain relations of population to soil produce migrations of peoples, the foundations on which
history had been built were destroyed in their essence.

By refuting these new laws the former view of history might have been retained; but without refuting them it would seem impossible to continue studying historic events
as the results of man's free will. For if a certain mode of government was established or certain migrations of peoples took place in consequence of such and such
geographic, ethnographic, or economic conditions, then the free will of those individuals who appear to us to have established that mode of government or occasioned
the migrations can no longer be regarded as the cause.

And yet the former history continues to be studied side by side with the laws of statistics, geography, political economy, comparative philology, and geology, which
directly contradict its assumptions.

The struggle between the old views and the new was long and stubbornly fought out in physical philosophy. Theology stood on guard for the old views and accused the
new of violating revelation. But when truth conquered, theology established itself just as firmly on the new foundation.

Just as prolonged and stubborn is the struggle now proceeding between the old and the new conception of history, and theology in the same way stands on guard for
the old view, and accuses the new view of subverting revelation.

In the one case as in the other, on both sides the struggle provokes passion and stifles truth. On the one hand there is fear and regret for the loss of the whole edifice
constructed through the ages, on the other is the passion for destruction.

To the men who fought against the rising truths of physical philosophy, it seemed that if they admitted that truth it would destroy faith in God, in the creation of the
firmament, and in the miracle of Joshua the son of Nun. To the defenders of the laws of Copernicus and Newton, to Voltaire for example, it seemed that the laws of
astronomy destroyed religion, and he utilized the law of gravitation as a weapon against religion.

Just so it now seems as if we have only to admit the law of inevitability, to destroy the conception of the soul, of good and evil, and all the institutions of state and
church that have been built up on those conceptions.

So too, like Voltaire in his time, uninvited defenders of the law of inevitability today use that law as a weapon against religion, though the law of inevitability in history,
like the law of Copernicus in astronomy, far from destroying, even strengthens the foundation on which the institutions of state and church are erected.

As in the question of astronomy then, so in the question of history now, the whole difference of opinion is based on the recognition or nonrecognition of something
absolute, serving as the measure of visible phenomena. In astronomy it was the immovability of the earth, in history it is the independence of personality-free will.
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As with astronomy the difficulty of recognizing the motion of the earth lay in abandoning the immediate sensation of the earth's fixity and of the motion of the planets, so
in history the difficulty of recognizing the subjection of personality to the laws of space, time, and cause lies in renouncing the direct feeling of the independence of one's
like the law of Copernicus in astronomy, far from destroying, even strengthens the foundation on which the institutions of state and church are erected.

As in the question of astronomy then, so in the question of history now, the whole difference of opinion is based on the recognition or nonrecognition of something
absolute, serving as the measure of visible phenomena. In astronomy it was the immovability of the earth, in history it is the independence of personality-free will.

As with astronomy the difficulty of recognizing the motion of the earth lay in abandoning the immediate sensation of the earth's fixity and of the motion of the planets, so
in history the difficulty of recognizing the subjection of personality to the laws of space, time, and cause lies in renouncing the direct feeling of the independence of one's
own personality. But as in astronomy the new view said: "It is true that we do not feel the movement of the earth, but by admitting its immobility we arrive at absurdity,
while by admitting its motion (which we do not feel) we arrive at laws," so also in history the new view says: "It is true that we are not conscious of our dependence, but
by admitting our free will we arrive at absurdity, while by admitting our dependence on the external world, on time, and on cause, we arrive at laws."

In the first case it was necessary to renounce the consciousness of an unreal immobility in space and to recognize a motion we did not feel; in the present case it is
similarly necessary to renounce a freedom that does not exist, and to recognize a dependence of which we are not conscious.

THE END




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