07500
 \\Is come\\ (\\hkei\\). Present active indicative, but the root has a
 perfect sense, "has come." See \\exlthon kai hk\\ in
 # Joh 8:42
 \\An understanding\\ (\\dianoian\\). Here alone in John's writings, but
 in Paul
 # Eph 4:18
 and Peter
 # 1Pe 1:13
 John does not use \\gnsis\\ (knowledge) and \\nous\\ (mind) only in
 # Re 13:18; 17:9
 \\That we know\\ (\\hina ginskomen\\). Result clause with \\hina\\ and the
 present active indicative, as is common with \\hina\\ and the future
 indicative
 # Joh 7:3
 It is possible that here \\o\\ was pronounced \\\\ as a subjunctive, but
 many old MSS. have \\hina ginskousin\\ (plainly indicative) in
 # Joh 17:3
 and in many other places in the N.T. the present indicative with
 \\hina\\ occurs as a variant reading as in
 # Joh 5:20
 \\Him that is true\\ (\\ton althinon\\). That is, God. Cf.
 # 1:8
 \\In him that is true\\ (\\en ti althini\\). In God in contrast with
 the world "in the evil one" (verse
 # 19
 See
 # Joh 17:3
 \\Even in his Son Jesus Christ\\ (\\en ti huii autou Isou Christi\\).
 The \\autou\\ refers clearly to \\en ti althini\\ (God). Hence this
 clause is not in apposition with the preceding, but an
 explanation as to how we are "in the True One" by being "in his
 Son Jesus Christ." \\This\\ (\\houtos\\). Grammatically \\houtos\\ may refer
 to Jesus Christ or to "the True One." It is a bit tautological to
 refer it to God, but that is probably correct, God in Christ, at
 any rate. God is eternal life
 # Joh 5:26
 and he gives it to us through Christ.

07501
 \\Yourselves\\ (\\heauta\\). Neuter plural reflexive because of \\teknia\\.
 The active voice \\phulassete\\ with the reflexive accents the need
 of effort on their part. Idolatry was everywhere and the peril
 was great. See
 # Ac 7:41: 1Th 1:9
 for this word.


07502
 \\And her children\\ (\\kai tois teknois auts\\). As with \\eklekt kuria\\,
 so here \\tekna\\ may be understood either literally as in
 # 1Ti 3:4
 or spiritually, as in
 # Ga 4:19,25; 1Ti 1:2
 For the spiritual sense in \\teknia\\ see
 # 1Jo 2:1,12
 \\Whom\\ (\\hous\\). Masculine accusative plural, though \\teknois\\ is
 neuter plural (dative), construction according to sense, not
 according to grammatical gender, "embracing the mother and the
 children of both sexes" (Vincent). See thus \\hous\\ in
 # Ga 4:19
 \\I\\ (\\Eg\\). Though \\ho presbuteros\\ is third person, he passes at once
 after the Greek idiom to the first and there is also special
 emphasis here in the use of \\agap\\ with the addition of \\en\\
 \\altheii\\ (in truth, in the highest sphere, as in
 # Joh 17:19; 3Jo 1:1
 and \\ouk eg monos\\ (not I only, "not I alone"). Brooke argues that
 this language is unsuitable if to a single family and not to a
 church. But Paul employs this very phrase in sending greetings to
 Prisca and Aquila
 # Ro 16:4
 \\That know\\ (\\hoi egnkotes\\). Perfect active articular participle of
 \\ginsk\\, "those that have come to know and still know."

07503
 \\For the truth's sake\\ (\\dia tn altheian\\). Repetition of the word,
 one of which John is very fond
 # 1Jo 1:6
 "the truth, as revealed by the Christ, and gradually unfolded by
 the Spirit, who is truth" (Brooke). \\Which abideth in us\\ (\\tn\\
 \\menousan en hmin\\). See
 # Joh 17:19
 for "sanctified in truth" and
 # 1Jo 2:6
 for abiding in Christ, and so it includes all who are in Christ.
 \\It shall be with us\\ (\\meth' hmn estai\\). Confident assertion, not
 a mere wish. Note the order of the words, "With us it shall be"
 (\\estai\\ future middle of \\eimi\\).

07504
 \\Shall be with us\\ (\\estai meth' hmn\\). He picks up the words
 before in reverse order. Future indicative here, not a wish with
 the optative (\\eie\\) as we have in
 # 1Pe 1:2; 2Pe 1:2
 The salutation is like that in the Pastoral Epistles: "\\Charis\\,
 the wellspring in the heart of God; \\eleos\\, its outpourings;
 \\eirn\\, its blessed effect" (David Smith). \\And from Jesus Christ\\
 (\\kai para Isou Christou\\). The repetition of \\para\\ (with the
 ablative) is unique. "It serves to bring out distinctly the
 twofold personal relation of man to the Father and to the Son"
 (Westcott). "The Fatherhood of God, as revealed by one who being
 His Son _can_ reveal the Father, and who as man (\\Isou\\) can make
 him known to men" (Brooke).

07505
 \\I rejoice\\ (\\echarn\\). Second aorist passive of \\chair\\ as in
 # 3Jo 1:3
 "of a glad surprise" (D. Smith), as in
 # Mr 14:11
 over the discovery about the blessing of their godly home on
 these lads. \\Greatly\\ (\\lian\\). Only here and
 # 3Jo 1:3
 in John's writings. \\I have found\\ (\\heurka\\). Perfect active
 indicative of \\heurisk\\ as in
 # Joh 1:41
 our "eureka," here with its usual force, a continued discovery.
 "He sits down at once and writes to Kyria. How glad she would be
 that her lads, far away in the great city, were true to their
 early faith" (David Smith). \\Certain of thy children\\ (\\ek tn\\
 \\teknn\\). No \\tinas\\ as one would expect before \\ek\\, a not infrequent
 idiom in the N.T.
 # Joh 16:17
 \\Walking\\ (\\peripatountas\\). Present active accusative supplementary
 participle agreeing with \\tinas\\ understood. Probably members of
 the church off here in Ephesus. \\In truth\\ (\\en altheii\\). As in
 verse
 # 1; 3Jo 1:4
 \\We received\\ (\\elabomen\\). Second aorist active (possibly, though
 not certainly, literary plural) of \\lamban\\. This very idiom
 (\\entoln lamban\\) in
 # Joh 10:18; Ac 17:15; Co 4:10
 Perhaps the reference here is to
 # 1Jo 2:7; 3:23

07506
 \\Beseech\\ (\\ert\\). For pray as in
 # 1Jo 5:16
 \\Lady\\ (\\kuria\\). Vocative case and in the same sense as in
 # 1
 \\As though I wrote\\ (\\hs graphn\\). Common idiom \\hs\\ with the
 participle (present active) for the alleged reason. \\New\\ (\\kainn\\).
 As in
 # 1Jo 2:7
 which see. \\We had\\ (\\eichamen\\). Imperfect active (late \\-a\\ form like
 \\eichan\\ in
 # Mr 8:7
 of \\ech\\ and note \\eichete\\ with \\ap' archs\\ in
 # 1Jo 2:7
 Not literary plural, John identifying all Christians with himself
 in this blessing. \\That we love one another\\ (\\hina agapmen\\
 \\alllous\\). Either a final clause after \\ert\\ as in
 # Joh 17:15
 or an object clause in apposition with \\entoln\\, like
 # 1Jo 2:27; 3:23
 and like verse
 # 6

07507
 \\Love\\ (\\h agap\\). The love just mentioned. \\That we should walk\\
 (\\hina peripatmen\\). Object clause in nominative case in
 apposition with \\agap\\, with \\hina\\ and the present active
 subjunctive of \\peripate\\, "that we keep on walking." \\The\\
 \\commandment\\ (\\h entol\\). The one just mentioned with the same
 construction with \\hina\\ as in
 # 1Jo 3:23
 John changes from the first person plural to the second
 (\\kousate\\ as in
 # 1Jo 2:7
 \\peripatte\\) as in
 # 1Jo 2:5,7
 \\In it\\ (\\en auti\\). Either to \\altheii\\ (truth) of verse
 # 4
 \\agap\\ of this verse, or \\entol\\ of this verse. Either makes good
 sense, probably "in love." With \\peripate\\ (walk) we have often
 \\en\\
 # 1Jo 1:7,11
 etc.) or \\kata\\ (according to) as in
 # Mr 7:5; 1Co 3:3; 2Co 10:2
 etc.

07508
 \\Deceivers\\ (\\planoi\\). Late adjective (Diodorus, Josephus) meaning
 wandering, roving
 # 1Ti 4:1
 As a substantive in N.T. of Jesus
 # Mt 27:63
 of Paul
 # 2Co 6:8
 and here. See the verb (\\tn planontn hums\\) in
 # 1Jo 2:26
 of the Gnostic deceivers as here and also of Jesus
 # Joh 7:12
 Cf.
 # 1Jo 1:8
 \\Are gone forth\\ (\\exlthan\\, alpha ending). Second aorist active
 indicative of \\exerchomai\\, perhaps an allusion to the crisis when
 they left the churches
 # 1Jo 2:19
 same form). \\Even they that confess not\\ (\\hoi m homologountes\\).
 "The ones not confessing" (\\m\\ regular negative with the
 participle). The articular participle describes the deceivers
 (\\planoi\\). \\That Jesus Christ cometh in the flesh\\ (\\Isoun Christon\\
 \\erchomenon en sarki\\). "Jesus Christ coming in the flesh." Present
 middle participle of \\erchomai\\ treating the Incarnation as a
 continuing fact which the Docetic Gnostics flatly denied. In
 # 1Jo 4:2
 we have \\elluthota\\ (perfect active participle) in this same
 construction with \\homologe\\, because there the reference is to
 the definite historical fact of the Incarnation. There is no
 allusion here to the second coming of Christ. \\This\\ (\\houtos\\). See
 # 1Jo 2:18,22; 5:6,20
 \\The deceiver and the antichrist\\ (\\ho planos kai ho antichristos\\).
 Article with each word, as in
 # Re 1:17
 to bring out sharply each separate phrase, though one individual
 is referred to. The one _par excellence_ in popular expectation
 # 1Jo 2:22
 though many in reality
 # 1Jo 2:18; 3Jo 1:7

07509
 \\Look to yourselves\\ (\\blepete heautous\\). Imperative active with
 reflexive pronoun as in
 # Mr 13:9
 The verb often used absolutely
 # Php 3:2
 like our "look out." \\That ye lose not\\ (\\hina m apoleste\\).
 Negative purpose with \\hina m\\ and first aorist active subjunctive
 of \\apollumi\\. This is the correct text (B), not \\apolesmen\\ (we).
 Likewise \\apolabte\\ (that ye receive), not \\apolabmen\\ (we). \\Which\\
 \\we have wrought\\ (\\ha rgasametha\\). This is also correct, first
 aorist middle indicative of \\ergazomai\\, to work
 # Joh 6:27
 John does not wish his labour to be lost. See
 # Ro 1:27
 for this use of \\apolamban\\ for receiving. See
 # Joh 4:36
 for \\misthos\\ in the harvest. The "full reward" (\\misthon plr\\) is
 the full day's wages which each worker will get
 # 1Co 3:8
 John is anxious that they shall hold on with him to the finish.

07510
 \\Whosoever goeth onward\\ (\\ps ho proagn\\). "Every one who goes
 ahead. \\Proag\\ literally means to go on before
 # Mr 11:9
 That in itself is often the thing to do, but here the bad sense
 comes out by the parallel clause. \\And abideth not in the teaching\\
 \\of Christ\\ (\\kai m menn en ti didachi tou Christou\\). Not the
 teaching about Christ, but that of Christ which is the standard
 of Christian teaching as the walk of Christ is the standard for
 the Christian's walk
 # 1Jo 2:6
 See
 # Joh 7:16; 18:19
 These Gnostics claimed to be the progressives, the advanced
 thinkers, and were anxious to relegate Christ to the past in
 their onward march. This struggle goes on always among those who
 approach the study of Christ. Is he a "landmark" merely or is he
 our goal and pattern? Progress we all desire, but progress toward
 Christ, not away from him. Reactionary obscurantists wish no
 progress toward Christ, but desire to stop and camp where they
 are. "True progress includes the past" (Westcott). Jesus Christ
 is still ahead of us all calling us to come on to him.

07511
 \\If any one cometh and bringeth not\\ (\\ei tis erchetai kai ou\\
 \\pherei\\). Condition of first class with \\ei\\ and two present
 indicatives (\\erchetai, pherei\\). \\This teaching\\ (\\tautn tn\\
 \\didachn\\). This teaching of Christ of verse
 # 9
 which is the standard by which to test Gnostic deceivers (verse
 # 7
 John does not refer to entertaining strangers
 # He 13:2; 1Ti 5:10
 but to the deceiving propagandists who were carrying dissension
 and danger with them. \\Receive him not\\ (\\m lambanete auton\\).
 Present active imperative with \\m\\. For \\lamban\\ in this sense see
 # Joh 1:12; 6:21; 13:20
 \\Into your house\\ (\\eis oikian\\). Definite without the article like
 our at home, to town. \\Give him no greeting\\ (\\chairein auti m\\
 \\legete\\). "Say not farewell to him." Apparently \\chairein\\ here
 (present active infinitive, object of \\legete\\ present active
 imperative with negative \\m\\) is used of farewell as in
 # 2Co 13:11
 though usually in the N.T.
 # Ac 15:23; 23:26; Jas 1:1
 of the salutation. But here the point turns on the stranger
 bringing into the house (or trying to do so) his heretical and
 harmful teaching which seems to be after the salutation is over.
 The usual greeting to a house is given in
 # Lu 10:5
 On the other hand, if \\chairein\\ means greeting, not farewell,
 here, it can very well be understood of the peril of allowing
 these Gnostic propagandists to spread their pernicious teachings
 (cf. Mormons or Bolshevists) in home and church (usually meeting
 in the home). This is assuming that the men were known and not
 mere strangers.

07512
 \\Partaketh in his evil works\\ (\\koinnei tois ergois autou tois\\
 \\ponrois\\). Associative instrumental case with \\koinnei\\ as in
 # 1Ti 5:22
 common verb from \\koinnos\\ (partner). It is to be borne in mind
 that the churches often met in private homes
 # Ro 16:5; Col 4:15
 and if these travelling deceivers were allowed to spread their
 doctrines in these homes and then sent on with endorsement as
 Apollos was from Ephesus to Corinth
 # Ac 18:27
 there was no way of escaping responsibility for the harm wrought
 by these propagandists of evil. It is not a case of mere
 hospitality to strangers.

07513
 \\I would not\\ (\\ouk eboulthn\\). Epistolary aorist (first passive
 indicative). \\With paper and ink\\ (\\dia chartou kai melanos\\). The
 \\charts\\ was a leaf of papyrus prepared for writing by cutting the
 pith into strips and pasting together, old word
 # Jer 43:23
 here only in N.T. \\Melas\\ is old adjective for black
 # Mt 5:36; Re 6:5,12
 and for black ink here,
 # 3Jo 1:13; 2Co 3:3
 Apparently John wrote this little letter with his own hand. \\To\\
 \\come\\ (\\genesthai\\). Second aorist middle infinitive of \\ginomai\\
 after \\elpiz\\, I hope. \\Face to face\\ (\\stoma pros stoma\\). "Mouth to
 mouth." So in
 # 3Jo 1:14; Nu 12:8
 "Face to face" (\\prospon pros prospon\\) we have in
 # 1Co 13:12
 \\Your\\ (\\humn\\). Or "our" (\\hmn\\). Both true. \\That may be fulfilled\\
 (\\hina peplrmen i\\). Purpose clause with \\hina\\ and the
 periphrastic perfect passive subjunctive of \\plro\\, as in
 # 1Jo 1:4
 which see.

07514
 \\Of thine elect sister\\ (\\ts adelphs sou ts eklekts\\). Same word
 \\eklekt\\ as in verse
 # 1; Re 17:4
 Apparently children of a deceased sister of the lady of verse
 # 1
 who lived in Ephesus and whom John knew as members of his church
 there.

07515
 \\The beloved\\ (\\ti agapti\\). Four times in this short letter this
 verbal adjective is used of Gaius (here,
 # 2,5,11
 See
 # 2Jo 1:1
 for the same phrase here, "whom I love in truth."

07516
 \\I pray\\ (\\euchomai\\). Here only in John's writings. See
 # Ro 9:3
 \\In all things\\ (\\peri pantn\\). To be taken with \\euodousthai\\ and
 like \\peri\\ in
 # 1Co 16:1
 "concerning all things." \\Thou mayest prosper\\ (\\se euodousthai\\).
 Infinitive in indirect discourse (object infinitive) after
 \\euchomai\\, with accusative of general reference \\se\\ (as to thee).
 \\Euodo\\ is old verb (from \\euodos\\, \\eu\\ and \\hodos\\, prosperous in
 a journey), to have a good journey, to prosper, in LXX, in N.T.
 only this verse (twice),
 # 1Co 16:2; Ro 1:10
 \\Be in health\\ (\\hugiainein\\). In Paul this word always means sound
 teaching
 # 1Ti 1:10; 6:3
 but here and in
 # Lu 5:31; 7:10; 15:27
 of bodily health. Brooke wonders if Gaius' health had caused his
 friends anxiety. \\Even as thy soul prospereth\\ (\\kaths euodoutai\\
 \\sou h psuch\\). A remarkable comparison which assumes the welfare
 (present middle indicative of \\euodo\\) of his soul (\\psuch\\ here as
 the principle of the higher life as in
 # Joh 12:27
 not of the natural life as in
 # Mt 6:25

07517
 \\I rejoiced greatly\\ (\\echarn lian\\). As in
 # 2Jo 1:4; Php 4:10
 not epistolary aorist, but reference to his emotions at the good
 tidings about Gaius. \\When brethren came\\ (\\erchomenn adelphn\\).
 Genitive absolute with present middle participle of \\erchomai\\, and
 so with \\marturountn\\ (bare witness, present active participle of
 \\marture\\). Present participle here denotes repetition, from time
 to time. \\To the truth\\ (\\ti altheii\\). Dative case. "As always in
 the Johannine writings, 'truth' covers every sphere of life,
 moral, intellectual, spiritual" (Brooke). \\Even as thou walkest in\\
 \\truth\\ (\\kaths su en altheii peripateis\\). "Thou" in contrast to
 Diotrephes (verse
 # 9
 and others like him. On \\peripate\\ see
 # 1Jo 1:6
 and on \\en altheii\\ see
 # 2Jo 1:4

07518
 \\Greater\\ (\\meizoteran\\). A double comparative with \\-teros\\ added to
 \\meizn\\, like our "lesser" and like \\mallon kreisson\\ (more better)
 in
 # Php 1:23
 In
 # Eph 3:8
 we have \\elachistoteri\\, a comparative on a superlative. Like
 forms occur in the vernacular papyri and even in Homer
 (\\cheiroteros\\, more worse) as also in Shakespeare. \\Joy\\ (\\charan\\). B
 reads \\charin\\ (grace). \\Than this\\ (\\toutn\\). Ablative neuter plural
 after the comparative. \\To hear of\\ (\\hina akou\\). Object clause
 (epexegetic) with \\hina\\ and \\akou\\, the present active subjunctive
 (keep on hearing of) in apposition with \\toutn\\, \\Walking in truth\\
 (\\en altheii peripatounta\\). As in
 # 2Jo 1:4
 which see. By the use of \\tekna\\ John may mean that Gaius is one of
 his converts
 # 1Ti 1:1

07519
 \\A faithful work\\ (\\piston\\). Either thus or "thou makest sure,"
 after an example in Xenophon quoted by Wettstein (\\poiein pista\\)
 and parallel to \\kaina poie\\ in
 # Re 21:5
 But it is not certain. \\In whatsoever thou doest\\ (\\ho ean ergasi\\).
 Indefinite relative with modal \\ean\\ (=\\an\\) and the first aorist
 middle subjunctive of \\ergazomai\\. See
 # Col 3:23
 for both \\poie\\ and \\ergazomai\\ in the same sentence. \\And strangers\\
 \\withal\\ (\\kai touto xenous\\). "And that too" (accusative of general
 reference as in
 # 1Co 6:6; Php 1:28; Eph 2:8
 This praise of hospitality
 # Ro 12:13; 1Pe 4:9; 1Ti 3:2; 5:10; Tit 1:8; Heb 13:2
 shows that in
 # 2Jo 1:10
 John has a peculiar case in mind.

07520
 \\Before the church\\ (\\enpion ekklsias\\). Public meeting as the
 anarthrous use of \\ekklsia\\ indicates, like \\en ekklsii\\ in
 # 1Co 14:19,35
 \\Thou wilt do well\\ (\\kals poiseis\\). Future active of \\poie\\ with
 adverb \\kals\\, a common polite phrase in letters (papyri) like our
 "please." See also
 # Ac 10:33; Jas 2:19; 1Co 7:37; Php 4:14; 2Pe 1:19
 \\To set forward on their journey\\ (\\propempsas\\). First aorist active
 participle (simultaneous action) of \\propemp\\, to send forward,
 "sending forward," old word, in N.T. in
 # Ac 15:3; 20:38; 21:5; 1Co 16:6,11; 2Co 1:16; Ro 15:24; Tit 3:13
 \\Worthily of God\\ (\\axis tou theou\\). Precisely this phrase in
 # 1Th 2:12
 and the genitive with \\axis\\ also in
 # Ro 16:2; Php 1:27; Col 1:10; Eph 4:1
 See
 # Joh 13:20
 for Christ's words on the subject. "Since they are God's
 representatives, treat them as you would God" (Holtzmann). From
 Homer's time (_Od_. XV. 74) it was customary to speed the parting
 guest, sometimes accompanying him, sometimes providing money and
 food. Rabbis were so escorted and Paul alludes to the same
 gracious custom in
 # Ro 15:24; Tit 3:13

07521
 \\For the sake of the Name\\ (\\huper tou onomatos\\). The name of Jesus.
 See
 # Ac 5:4; Ro 1:5
 for \\huper tou onomatos\\ and
 # Jas 2:7
 for the absolute use of "the name" as in
 # 1Pe 4:16
 "This name is in essence the sum of the Christian creed"
 (Westcott) as in
 # 1Co 12:3; Ro 10:9
 It is like the absolute use of "the Way"
 # Ac 9:2; 19:9,23; 24:22
 \\Taking nothing\\ (\\mden lambanontes\\). Present active participle
 with the usual negative with participles
 # 1Jo 2:4
 \\Of the Gentiles\\ (\\apo tn ethnikn\\). Instead of the usual \\ethnn\\
 # Lu 2:32
 late adjective for what is peculiar to a people (\\ethnos\\) and then
 for the people themselves (Polybius, Diodorus, not in LXX), in
 N.T. only here,
 # Mt 5:47; 6:7; 18:17
 Like our heathen, pagan. John is anxious that Christian
 missionaries receive nothing from the heathen, as our
 missionaries have to watch against the charge of being after
 money. There were many travelling lecturers out for money. Paul
 in
 # 1Co 9
 defends the right of preachers to pay, but refuses himself to
 accept it from Corinth because it would be misunderstood (cf.
 # 1Th 2:6; 2Co 12:16 12:16
 Note \\apo\\ here as in collecting taxes
 # Mt 17:25
 rather than \\para\\, which may be suggestive.

07522
 \\Ought\\ (\\opheilomen\\). See for this word
 # 1Jo 2:6; 3:16; 4:11
 \\To welcome\\ (\\hupolambanein\\). Present active infinitive (habit of
 welcoming) of \\hupolamban\\, old word, to take up under, to carry
 off
 # Ac 1:9
 to reply
 # Lu 10:30
 to suppose
 # Ac 2:15
 only here in N.T. in this sense of receiving hospitably or to
 take under one's protection like \\hupodechomai\\
 # Lu 10:38
 \\Such\\ (\\tous toioutous\\). "The such" according to the Greek idiom
 # 1Co 16:16,18
 \\That we may be\\ (\\hina ginmetha\\). Purpose clause with \\hina\\ and the
 present middle subjunctive of \\ginomai\\, "that we may keep on
 becoming." \\Fellow-workers\\ (\\sunergoi\\). Old compound (\\sun, ergon\\).
 \\With the truth\\ (\\ti altheii\\). So associative instrumental case
 with \\sun\\ in \\sunergoi\\, but it is not certain that this is the
 idea, though \\sunerge\\ is so used with \\ergois\\ in
 # Jas 2:22
 \\Sunergos\\ itself occurs with the genitive of the person as in
 \\theou sunergoi\\
 # 1Co 3:9
 or with genitive of the thing \\ts chars\\
 # 1Co 3:9
 So then here the meaning may be either "co-workers with such
 brethren for the truth" (dative of advantage) or "co-workers with
 the truth" (associative instrumental case).

07523
 \\I wrote somewhat unto the church\\ (\\egrapsa ti ti ekklsii\\). A
 few MSS. add \\an\\ to indicate that he had not written (conclusion
 of second-class condition), clearly spurious. Not epistolary
 aorist nor a reference to II John as Findlay holds, but an
 allusion to a brief letter of commendation
 # Ac 18:27; 2Co 3:1; Col 4:10
 sent along with the brethren in verses
 # 5-7
 or to some other itinerant brethren. Westcott wrongly thinks that
 \\ti\\ is never used of anything important in the N.T.
 # Ac 8:9; Ga 6:3
 and hence that this lost letter was unimportant. It may have been
 brief and a mere introduction. \\Diotrephes\\ (\\Dios\\ and \\treph\\,
 nourished by Zeus). This ambitious leader and sympathiser with
 the Gnostics would probably prevent the letter referred to being
 read to the church, whether it was II John condemning the
 Gnostics or another letter commending Demetrius and John's
 missionaries. Hence he sends Gaius this personal letter warning
 against Diotrephes. \\Who loveth to have the preeminence among\\
 \\them\\ (\\ho philoprteun autn\\). Present active articular
 participle of a late verb, so far found only here and in
 ecclesiastical writers (the example cited by Blass being an
 error, Deissmann, _Light_ etc., p. 76), from \\philoprtos\\, fond of
 being first (Plutarch), and made like \\philopone\\ (papyri), to be
 fond of toil. This ambition of Diotrephes does not prove that he
 was a bishop over elders, as was true in the second century (as
 Ignatius shows). He may have been an elder (bishop) or deacon,
 but clearly desired to rule the whole church. Some forty years
 ago I wrote an article on Diotrephes for a denominational paper.
 The editor told me that twenty-five deacons stopped the paper to
 show their resentment against being personally attacked in the
 paper. \\Receiveth us not\\ (\\ouk epidechetai hms\\). Present active
 indicative of this old compound, in N.T. only here and verse
 # 10
 Diotrephes refused to accept John's authority or those who sided
 with him, John's missionaries or delegates (cf.
 # Mt 10:40

07524
 \\If I come\\ (\\ean elth\\). Condition of third class with \\ean\\ and
 second aorist active subjunctive of \\erchomai\\. He hopes to come
 (verse
 # 14
 as he had said in
 # 2Jo 1:12
 (one argument for identifying II John with the letter in
 # 3Jo 1:9
 \\I will bring to remembrance\\ (\\hupomns\\). Future active indicative
 of \\hupomimnsk\\, old compound
 # Joh 14:26; 2Pe 1:12
 The aged apostle is not afraid of Diotrephes and here defies him.
 \\Which he doeth\\ (\\ha poiei\\). Present active indicative, "which he
 keeps on doing." \\Prating against us\\ (\\phluarn hms\\). Present
 active participle of old verb (from \\phluaros\\, babbling
 # 1Ti 5:13
 to accuse idly and so falsely, here only in N.T. with accusative
 \\hms\\ (us). \\With wicked words\\ (\\logois ponrois\\). Instrumental
 case. Not simply foolish chatter, but malevolent words. \\Not\\
 \\content\\ (\\m arkoumenos\\). Present passive participle of \\arke\\ with
 usual negative \\m\\. For this verb in this sense see
 # 1Ti 6:8; Heb 13:5
 only there \\epi\\ is absent. John knows that the conduct of
 Diotrephes will not stand the light. See Paul's threats of
 exposure
 # 1Co 4:21; 2Co 10:11; 13:1-3
 And John is the apostle of love all the same. \\He himself\\ (\\autos\\).
 That was bad enough. \\Them that would\\ (\\tous boulomenous\\). "Those
 willing or wishing or receive the brethren" from John. \\He\\
 \\forbiddeth\\ (\\kluei\\). "He hinders." Present active indicative of
 \\klu\\ and means either actual success in one case (punctiliar use
 of the present indicative) or repetition in several instances
 (linear action) or conative action attempted, but not successful
 as in
 # Mt 3:14
 (this same verb) and
 # Joh 10:32
 \\Casteth them out of the church\\ (\\ek ts ekklsias ekballei\\). Here
 again \\ekballei\\ can be understood in various ways, like \\kluei\\.
 This verb occurs in
 # Joh 2:15
 for casting out of the temple the profaners of it and for casting
 the blind man out of the synagogue
 # Joh 9:34
 If this ancient "church-boss" did not succeed in expelling John's
 adherents from the church, he certainly tried to do it.

07525
 \\Imitate not\\ (\\m mimou\\). Present middle imperative in prohibition
 (do not have the habit of imitating) of \\mimeomai\\ (from \\mimos\\,
 actor, mimic), old word, in N.T. only here,
 # 2Th 3:7,9; Heb 13:7
 \\That which is evil\\ (\\to kakon\\). "The bad," as in
 # Ro 12:21
 (neuter singular abstract). \\But that which is good\\ (\\alla to\\
 \\agathon\\). "But the good." As in
 # Ro 12:21
 again. Probably by the contrast between Diotrephes and Demetrius.
 \\He that doeth good\\ (\\ho agathopoin\\). Articular present active
 participle of \\agathopoie\\, late and rare verb, in contrast with
 \\ho kakopoin\\ (old and common verb) as in
 # Mr 3:4; Lu 6:9; 1Pe 3:17
 \\Is of God\\ (\\ek tou theou estin\\). As in
 # 1Jo 3:9
 \\Hath not seen God\\ (\\ouch heraken ton theon\\). As in
 # 1Jo 3:6
 He does not say \\ek tou diabolou\\ as Jesus does in
 # Joh 8:44
 but he means it.

07526
 \\Demetrius hath the witness of all men\\ (\\Dmtrii memarturtai\\
 \\hupo pantn\\). Perfect passive indicative of \\marture\\, "it has
 been witnessed to Demetrius (dative case) by all." We know
 nothing else about him, unless, as is unlikely, he be identified
 with Demas as a shortened form
 # Phm 1:24; Col 4:4; 2Ti 4:10
 who has come back after his desertion or with the Ephesian
 silversmith
 # Ac 19:21
 who may have been converted under John's ministry, which one
 would like to believe, though there is no evidence for it. He may
 indeed be the bearer of this letter from Ephesus to Gaius and may
 also have come under suspicion for some reason and hence John's
 warm commendation. \\And of the truth itself\\ (\\kai hupo auts ts\\
 \\altheias\\). A second commendation of Demetrius. It is possible,
 in view of
 # 1Jo 5:6
 (the Spirit is the truth), that John means the Holy Spirit and
 not a mere personification of the truth. \\Yea we also\\ (\\kai hmeis\\
 \\de\\). A third witness to Demetrius, that is John himself (literary
 plural). \\Thou knowest\\ (\\oidas\\). "The words in
 # Joh 21:24
 sound like an echo of this sentence" (Westcott). John knew
 Demetrius well in Ephesus.

07527
 \\I had\\ (\\eichon\\). Imperfect active of \\ech\\, when I began to write
 (\\grapsai\\, ingressive aorist active infinitive of \\graph\\). \\I am\\
 \\unwilling to write\\ (\\ou thel graphein\\). "I do not wish to go on
 writing them. \\With ink and pen\\ (\\dia melanos kai kalamou\\), "by
 means of (\\dia\\) black (ink) and reed (used as pen)." See
 # 2Jo 1:12
 for \\melanos\\ and
 # Mt 11:7
 for \\kalamos\\, used for papyrus and parchment, as \\grapheion\\ (a
 sharp stilus) for wax tablets.

07528
 \\I hope\\ (\\elpiz\\) \\--We shall speak\\ (\\lalsomen\\). Literary plural
 really singular like \\elpiz\\. \\Face to face\\ (\\stoma pros stoma\\). As
 in
 # 2Jo 1:12

 \\Peace to thee\\ (\\eirn soi\\). _Pax tibi_ like the Jewish greeting
 _shalm_
 # Lu 10:5; 24:36; Joh 20:19,21
 \\The friends\\ (\\hoi philoi\\). Those in Ephesus. \\By name\\ (\\kat'\\
 \\onoma\\). John knew the friends in the church (at Pergamum or
 wherever it was) as the good shepherd calls his sheep by name
 # Joh 10:3
 the only other N.T. example of \\kat' onoma\\). The idiom is common
 in the papyri letters (Deissmann, _Light_, etc., p. 193, note
 21).

07529
 \\Servant\\ (\\doulos\\). Precisely as James
 # Jas 1:1
 only James added \\kuriou\\ (Lord). \\Brother of James\\ (\\adelphos\\
 \\Iakbou\\). Thus Jude identifies himself. But not the "Judas of
 James"
 # Lu 6:16; Ac 1:13
 \\To them that are called\\ (\\tois--kltois\\). But this translation
 (treating \\kltois\\ as a substantive like
 # Ro 1:6; 1Co 1:24
 is by no means certain as two participles come in between \\tois\\
 and \\kltois\\. \\Kltois\\ may be in the predicate position (being
 called), not attributive. But see
 # 1Pe 1:1
 \\Beloved in God the Father\\ (\\en thei patri gapmenois\\). Perfect
 passive participle of \\agapa\\, but no precise parallel to this use
 of \\en\\ with \\agapa\\. \\Kept for Jesus Christ\\ (\\Isou Christi\\
 \\tetrmenois\\). Perfect passive participle again with dative,
 unless it is the instrumental, "kept by Jesus Christ," a quite
 possible interpretation.

07530
 \\Be multiplied\\ (\\plthunthei\\). First aorist passive optative of
 \\plthun\\ as in
 # 1Pe 1:2; 2Pe 1:2

07531
 \\Beloved\\ (\\agaptoi\\). As in
 # 3Jo 1:2
 \\All diligence\\ (\\psan spoudn\\). As in
 # 2Pe 1:5
 \\Of our common salvation\\ (\\peri ts koins hmn strias\\). See
 this use of \\koinos\\ (common to all) in
 # Tit 1:4
 with \\pistis\\, while in
 # 2Pe 1:1
 we have \\isotimon pistin\\, which see. \\I was constrained\\ (\\anagkn\\
 \\eschon\\). "I had necessity" like
 # Lu 14:18; Heb 7:27
 \\To contend earnestly\\ (\\epagnizesthai\\). Late and rare (in
 Plutarch, inscriptions) compound, here only in N.T. A little
 additional (\\epi\\) striving to the already strong \\agnizesthai\\
 (\\agn\\ contest). Cf.
 # 1Ti 6:12
 \\agnizou ton kalon agna\\. \\For the faith\\ (\\ti--pistei\\). Dative of
 advantage. Here not in the original sense of trust, but rather of
 the thing believed as in verse
 # 20; Ga 1:23; 3:23; Php 1:27
 \\Once for all delivered\\ (\\hapax paradotheisi\\). First aorist
 passive participle feminine dative singular of \\paradidmi\\, for
 which see
 # 2Pe 2:21
 See also
 # 2Th 2:15; 1Co 11:2; 1Ti 6:20

07532
 \\Are crept in\\ (\\pareisedusan\\). Second aorist passive indicative of
 \\pareisdu\\ (\\-n\\), late (Hippocrates, Plutarch, etc.) compound of
 \\para\\ (beside) and \\eis\\ (in) and \\du\\ to sink or plunge, so to
 slip in secretly as if by a side door, here only in N.T. \\Set\\
 \\forth\\ (\\progegrammenoi\\). Perfect passive participle of \\prograph\\,
 to write of beforehand, for which verb see
 # Ga 3:1; Ro 15:4
 \\Unto this condemnation\\ (\\eis touto to krima\\). See
 # 2Pe 2:3
 for \\krima\\ and \\ekpalai\\. \\Palai\\ here apparently alludes to verses
 # 14,15
 (Enoch). \\Ungodly men\\ (\\asebeis\\). Keynote of the Epistle (Mayor),
 in
 # 15
 again as in
 # 2Pe 2:5; 3:7
 \\Turning\\ (\\metatithentes\\). Present active participle of
 \\metatithmi\\, to change, for which verb see
 # Ga 1:6
 For the change of "grace" (\\charita\\) into "lasciviousness (\\eis\\
 \\aselgeian\\) see
 # 1Pe 2:16; 4:3; 2Pe 2:19; 3:16
 \\Our only Master and Lord\\ (\\ton monon despotn kai kurion hmn\\).
 For the force of the one article for one person
 See note on "2Pe 1:1"
 For \\despotn\\ of Christ see
 # 2Pe 2:1
 \\Denying\\ (\\arnoumenoi\\). So
 # 2Pe 2:1
 See also
 # Mt 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22

07533
 \\To put you in remembrance\\ (\\hupomnsai\\). See
 # 2Pe 1:12
 \\hupomimnskein\\ (present active infinitive there, first aorist
 active infinitive here). \\Though ye know all things once for all\\
 (\\eidotas hapax panta\\). Concessive perfect (sense of present)
 active participle as in
 # 2Pe 1:12
 but without \\kaiper\\. \\The Lord\\ (\\kurios\\). Some MSS. add \\Isous\\.
 The use of \\kurios\\ here is usually understood to mean the Lord
 Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains,
 # Ex 23:20
 by \\ho mustikos ekeinos aggelos Isous\\ (that mystical angel
 Jesus). For the mystic reference to Christ see
 # 1Co 10:4,9; Heb 11:26
 Some MSS. here add \\theos\\ instead of \\Isous\\. \\Afterward\\ (\\to\\
 \\deuteron\\). Adverbial accusative, "the second time." After having
 saved the people out of Egypt. \\Destroyed\\ (\\aplesen\\). First aorist
 active indicative of \\apollumi\\, old verb, to destroy. \\Them that\\
 \\believed not\\ (\\tous m pisteusantas\\). First aorist active
 articular participle of \\pisteu\\. The reference is to
 # Nu 14:27-37
 when all the people rescued from Egypt perished except Caleb and
 Joshua. This first example by Jude is not in II Peter, but is
 discussed in
 # 1Co 10:5-11; Heb 3:18-4:2

07534
 \\And angels\\ (\\aggelous de\\). The second example in Jude, the fallen
 angels, accusative case after \\tetrken\\ (perfect active
 indicative of \\tre\\, for which verb see
 # 2Pe 2:4,7
 at the end of the verse (two emphatic positions, beginning and
 end of the clause). \\Kept not\\ (\\m trsantas\\). First aorist active
 participle with negative \\m\\, with play on "kept not" and "he hath
 kept." \\Principality\\ (\\archn\\). Literally, "beginning," "rule,"
 (first place of power as in
 # 1Co 15:24; Ro 8:38
 In
 # Ac 10:11
 it is used for "corners" (beginnings) of the sheet. In
 # Eph 6:12
 the word is used for evil angels. See
 # De 32:8
 Both Enoch and Philo (and Milton) discuss the fallen angels. \\But\\
 \\left\\ (\\alla apolipontas\\). Second aorist active participle of
 \\apoleip\\, old verb, to leave behind
 # 2Ti 4:13,20
 \\Their own proper habitation\\ (\\to idion oiktrion\\). Old word for
 dwelling-place (from \\oiktr\\, dweller at home, from \\oikos\\), in
 N.T. only here and
 # 2Co 5:2
 (the body as the abode of the spirit). \\In everlasting bonds\\
 (\\desmois aidiois\\). Either locative (in) or instrumental (by,
 with). \\Aidios\\ (from \\aei\\, always), old adjective, in N.T. only
 here and
 # Ro 1:20
 (of God's power and deity). It is synonymous with \\ainios\\
 # Mt 25:46
 Mayor terms \\aidios\\ an Aristotelian word, while \\ainios\\ is
 Platonic. \\Under darkness\\ (\\hupo zophon\\). See
 # 2Pe 2:4
 for \\zophos\\. In Wisd. 17:2 we find \\desmioi skotous\\ (prisoners of
 darkness). \\Great\\ (\\megals\\). Not in
 # 2Pe 2:9
 which see for discussion.

07535
 \\Even as\\ (\\hs\\). Just "as." The third instance (Jude passes by the
 deluge) in Jude, the cities of the plain. \\The cities about them\\
 (\\hai peri autas poleis\\). These were also included, Admah and
 Zeboiim
 # De 29:23; Ho 11:8
 Zoar, the other city, was spared. \\In like manner\\ (\\ton homoion\\
 \\tropon\\). Adverbial accusative (cf. \\hs\\). Like the fallen angels.
 \\Having given themselves over to fornication\\ (\\ekporneusasai\\).
 First aorist active participle feminine plural of \\ekporneu\\, late
 and rare compound (perfective use of \\ek\\, outside the moral law),
 only here in N.T., but in LXX
 # Ge 38:24; Ex 34:15
 etc.). Cf. \\aselgeian\\ in verse
 # 4
 \\Strange flesh\\ (\\sarkos heteras\\). Horrible licentiousness, not
 simply with women not their wives or in other nations, but even
 unnatural uses
 # Ro 1:27
 for which the very word "sodomy" is used
 # Ge 19:4-11
 The pronoun \\heteras\\ (other, strange) is not in
 # 2Pe 2:10
 \\Are set forth\\ (\\prokeintai\\). Present middle indicative of
 \\prokeimai\\, old verb, to lie before, as in
 # Heb 12:1
 \\As an example\\ (\\deigma\\). Predicate nominative of \\deigma\\, old word
 (from \\deiknumi\\ to show), here only in N.T., sample, specimen.
 # 2Pe 2:6
 has \\hupodeigma\\ (pattern). \\Suffering\\ (\\hupechousai\\). Present active
 participle of \\hupech\\, old compound, to hold under, often with
 \\dikn\\ (right, justice, sentence
 # 2Th 1:9
 to suffer sentence (punishment), here only in N.T. \\Of eternal\\
 \\fire\\ (\\puros ainiou\\). Like \\desmois aidiois\\ in verse
 # 7
 Cf. the hell of fire
 # Mt 5:22
 and also
 # Mt 25:46
 Jude has no mention of Lot.

07536
 \\Yet\\ (\\mentoi\\). See
 # Joh 4:27
 In spite of these warnings. \\In like manner\\ (\\homois\\). Like the
 cities of the plain. \\These also\\ (\\kai houtoi\\). The false teachers
 of verse
 # 4
 \\In their dreamings\\ (\\enupniazomenoi\\). Present middle participle of
 \\enupniaz\\, to dream (from \\enupnion\\ dream,
 # Ac 2:17
 from \\en\\ and \\hupnos\\, in sleep), in Aristotle, Hippocrates,
 Plutarch, papyri, LXX
 # Joe 2:28
 here only in N.T. Cf.
 # Col 2:18
 \\Defile\\ (\\miainousin\\). Present active indicative of \\minain\\, old
 verb, to stain, with sin
 # Tit 1:15
 as here.
 # 2Pe 2:10
 has \\miasmou\\. \\Set at nought\\ (\\athetousin\\). Present active
 indicative of \\athete\\, to annul. Both \\kuriots\\ (dominion) and
 \\doxai\\ (dignities) occur in
 # 2Pe 2:10
 which see for discussion.

07537
 \\Michael the archangel\\ (\\ho Michael ho archaggelos\\). Michael is
 mentioned also in
 # Da 10:13,21; 12:1; Re 12:7
 \\Archaggelos\\ in N.T. occurs only here and
 # 1Th 4:16
 but in
 # Da 10:13,20; 12:1
 \\Contending with the devil\\ (\\ti diaboli diakrinomenos\\). Present
 middle participle of \\diakrin\\, to separate, to strive with as in
 # Ac 11:2
 Dative case \\diaboli\\. \\When he disputed\\ (\\hote dielegeto\\).
 Imperfect middle of \\dialegomai\\ as in
 # Mr 9:34
 \\Concerning the body of Moses\\ (\\peri tou Muses smatos\\). Some
 refer this to
 # Zec 3:1
 others to a rabbinical comment on
 # De 34:6
 There is a similar reference to traditions in
 # Ac 7:22; Ga 3:19; Heb 2:2; 2Ti 3:8
 But this explanation hardly meets the facts. \\Durst not bring\\ (\\ouk\\
 \\etolmsen epenegkein\\). "Did not dare (first aorist active
 indicative of \\tolma\\), to bring against him" (second aorist
 active infinitive of \\epipher\\). \\A railing accusation\\ (\\krisin\\
 \\blasphmias\\). "Charge of blasphemy" where
 # 2Pe 2:11
 has "\\blasphmon krisin\\." Peter also has \\para kurii\\ (with the
 Lord), not in Jude. \\The Lord rebuke thee\\ (\\epitimsai soi kurios\\).
 First aorist active optative of \\epitima\\, a wish about the
 future. These words occur in
 # Zec 3:1-10
 where the angel of the Lord replies to the charges of Satan.
 Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude quoted
 here the _Assumption of Moses_, one of the apocryphal books.
 Origen says the same thing. Mayor thinks that the author of the
 _Assumption of Moses_ took these words from Zechariah and put
 them in the mouth of the Archangel Michael. There is a Latin
 version of the _Assumption_. Some date it as early as B.C. 2,
 others after A.D. 44.

07538
 \\Whatsoever things they know not\\ (\\hosa ouk oidasin\\). Here
 # 2Pe 2:12
 has \\en hois agnoousin\\. The rest of the sentence is smoother than
 # 2Pe 2:12
 \\Naturally\\ (\\phusiks\\). Here only in N.T.
 # 2Pe 2:12
 has \\gegennmena phusika\\. Jude has the article \\ta\\ with \\aloga\\
 \\za\\ and the present passive \\phtheirontai\\ instead of the future
 passive \\phtharsontai\\.

07539
 \\Woe to them\\ (\\ouai autois\\). Interjection with the dative as is
 common in the Gospels
 # Mt 11:21
 \\Went\\ (\\eporeuthsan\\). First aorist passive (deponent) indicative
 of \\poreuomai\\. \\In the way of Cain\\ (\\ti hodi tou Kain\\). Locative
 case \\hodi\\. Cain is Jude's fourth example. Not in II Peter, but
 in
 # Heb 11:4; 1Jo 3:11
 From
 # Ge 4:7
 \\Ran riotously\\ (\\exechuthsan\\). First aorist passive indicative of
 \\ekche\\, to pour out, "they were poured out," vigorous metaphor
 for excessive indulgence. But it is used also of God's love for
 us
 # Ro 5:5
 \\In the error of Balaam\\ (\\ti plani tou Balaam\\). The fifth example
 in Jude. In II Peter also
 # 2Pe 2:15
 Either locative case (in) or instrumental (by). \\Plan\\ (in Peter
 also) is the common word for such wandering
 # Mt 24:4
 etc.). \\Perished\\ (\\aplonto\\). Second aorist middle (intransitive)
 of \\apollumi\\. \\In the gainsaying of Korah\\ (\\ti antilogii tou\\
 \\Kore\\). Again either locative or instrumental. The word \\antilogia\\
 is originally answering back
 # Heb 6:16
 but it may be by act also
 # Ro 10:21
 as here. This is the sixth example in Jude, not in II Peter.

07540
 \\Hidden rocks\\ (\\spilades\\). Old word for rocks in the sea (covered
 by the water), as in Homer, here only in N.T.
 # 2Pe 2:13
 has \\spiloi\\. \\Love-feasts\\ (\\agapais\\). Undoubtedly the correct text
 here, though A C have \\apatais\\ as in
 # 2Pe 2:14
 For disorder at the Lord's Supper (and love-feasts?) see
 # 1Co 11:17-34
 The Gnostics made it worse, so that the love-feasts were
 discontinued. \\When they feast with you\\ (\\suneuchoumenoi\\). See
 # 2Pe 2:13
 for this very word and form. Masculine gender with \\houtoi hoi\\
 rather than with the feminine \\spilades\\. Cf.
 # Re 11:4
 Construction according to sense. \\Shepherds that feed themselves\\
 (\\heautous poimainontes\\). "Shepherding themselves." Cf.
 # Re 7:17
 for this use of \\poimain\\. Clouds without water (\\nephelai\\
 \\anudroi\\). \\Nephel\\ common word for cloud
 # Mt 24:30
 # 2Pe 2:17
 has \\pgai anudroi\\ (springs without water) and then \\homichlai\\
 (mists) and \\elaunomenai\\ (driven) rather than \\peripheromenai\\ here
 (borne around, whirled around, present passive participle of
 \\peripher\\ to bear around), a powerful picture of disappointed
 hopes. \\Autumn trees\\ (\\dendra phthinoprina\\). Late adjective
 (Aristotle, Polybius, Strabo) from \\phthin\\, to waste away, and
 \\opra\\, autumn, here only in N.T. For \\akarpa\\ (without fruit) see
 # 2Pe 1:8
 \\Twice dead\\ (\\dis apothanonta\\). Second aorist active participle of
 \\apothnsk\\. Fruitless and having died. Having died and also
 "uprooted" (\\ekrizthenta\\). First aorist passive participle of
 \\ekrizo\\, late compound, to root out, to pluck up by the roots, as
 in
 # Mt 13:29

07541
 \\Wild waves\\ (\\kumata agria\\). Waves
 # Mt 8:24
 from \\kue\\, to swell) wild (from \\agros\\, field, wild honey
 # Mt 3:4
 like untamed animals of the forest or the sea. \\Foaming out\\
 (\\epaphrizonta\\). Late and rare present active participle of
 \\epaphriz\\, used in Moschus for the foaming waves as here. Cf.
 # Isa 57:20
 \\Shame\\ (\\aischunas\\). Plural "shames" (disgraces). Cf.
 # Php 3:19
 \\Wandering stars\\ (\\asteres plantai\\). "Stars wanderers." \\Plants\\,
 old word (from \\plana\\), here alone in N.T. Some refer this to
 comets or shooting stars. See
 # Isa 14:12
 for an allusion to Babylon as the day-star who fell through
 pride. \\For ever\\ (\\eis aina\\). The rest of the relative clause
 exactly as in
 # 2Pe 2:17

07542
 \\And to these also\\ (\\de kai toutois\\). Dative case, for these false
 teachers as well as for his contemporaries. \\Enoch the seventh\\
 \\from Adam\\ (\\hebdomos apo Adam Hench\\). The genealogical order
 occurs in
 # Ge 5:4-20
 with Enoch as seventh. He is so termed in Enoch 60:8; 93:3.
 \\Prophesied\\ (\\eprophteusen\\). First aorist active indicative of
 \\prophteu\\. If the word is given its ordinary meaning as in
 # 1Pe 1:10
 then Jude terms the Book of Enoch an inspired book. The words
 quoted are "a combination of passages from Enoch" (Bigg), chiefly
 from Enoch 1:9. \\With ten thousand of his holy ones\\ (\\en hagiais\\
 \\muriasin autou\\). "With (\\en\\ of accompaniment,
 # Lu 14:31
 his holy ten thousands" (\\murias\\ regular word, feminine gender,
 for ten thousand,
 # Ac 19:19
 there an unlimited number like our myriads,
 # Lu 12:1

07543
 \\To execute judgment\\ (\\poisai krisin\\). "To do justice." \\To\\
 \\convict\\ (\\elegxai\\). First aorist (effective) active infinitive
 like \\poisai\\ before it. \\Ungodly\\ (\\asebeis\\). See verse
 # 4
 and end of this verse. \\Of ungodliness\\ (\\asebeias\\). Old word as in
 # Ro 1:18
 plural in
 # Jude 1:18
 as in
 # Ro 11:26
 \\Which\\ (\\hn\\). Genitive by attraction from \\ha\\ (cognate accusative
 with \\sebsan\\, old verb, to act impiously, here alone in N.T.
 save some MSS. in
 # 2Pe 2:6
 to agree with the antecedent \\ergn\\ (deeds). \\Hard things\\
 (\\sklrn\\). Harsh, rough things as in
 # Joh 6:60
 \\Which\\ (\\hn\\). Genitive by attraction from \\ha\\ (object of
 \\elalsan\\, first aorist active indicative of \\lale\\) to the case of
 the antecedent \\sklrn\\. Four times in this verse as a sort of
 refrain \\asebeis\\ (twice), \\asebeias, sebsan\\.

07544
 \\Murmurers\\ (\\goggustai\\). Late onomatopoetic word for agent, from
 \\gogguz\\
 # Mt 20:11; 1Co 10:10
 in the LXX
 # Ex 16:8; Nu 11:1,14-29
 \\Complainers\\ (\\mempsimoiroi\\). Rare word (Isocrates, Aristotle,
 Plutarch) from \\memphomai\\ to complain and \\moira\\ lot or fate. Here
 alone in N.T. \\Lusts\\ (\\epithumias\\). As in
 # 2Pe 3:3
 \\Swelling\\ (\\huperogka\\). So in
 # 2Pe 2:18
 (big words). \\Showing respect of persons\\ (\\thaumazontes prospa\\).
 Present active participle of \\thaumaz\\ to admire, to wonder at.
 Nowhere else in N.T. with \\prospa\\, but a Hebraism (in
 # Le 19:15; Job 13:10
 like \\lambanein prospon\\
 # Lu 20:21
 and \\blepein prospon\\
 # Mt 22:16
 and \\prosoplempte\\
 # Jas 2:9
 Cf.
 # Jas 2:1
 \\For the sake of advantage\\ (\\pheleias charin\\). To themselves. See
 also verse
 # 11
 The covetousness of these Gnostic leaders is plainly shown in
 # 2Pe 2:3,14
 For \\charin\\ as preposition with genitive see
 # Eph 3:1,14

07545
 \\Remember ye\\ (\\humeis mnsthte\\). First aorist passive (deponent)
 imperative of \\mimnsk\\ with genitive \\rmatn\\ (words). In
 # 2Pe 3:2
 we have the indirect form (infinitive \\mnsthnai\\). The rest as in
 II Peter, but in simpler and more exact structure and with the
 absence of \\tn hagin prophtn\\ (the holy prophets).

07546
 \\How that\\ (\\hoti\\). Declarative \\hoti\\ as in verse
 # 5
 See discussion of
 # 2Pe 3:3
 for differences, no \\en empaigmoni\\ here and no \\tn asebein\\
 there.

07547
 \\They who make separations\\ (\\hoi apodiorizontes\\). Present active
 articular participle of the double compound \\apodioriz\\ (from \\apo,\\
 \\dia, horiz, horos\\, boundary, to make a horizon), rare word, in
 Aristotle for making logical distinctions, here only in N.T.
 \\Dioriz\\ occurs in
 # Le 20:24
 and \\aphoriz\\ in
 # Mt 25:32
 etc. See \\haireseis\\ in
 # 2Pe 2:1
 \\Sensual\\ (\\psuchikoi\\). Old adjective from \\psuch\\ as in
 # 1Co 2:14; 15:44; Jas 3:15
 Opposed to \\pneumatikos\\. Not used by Peter. \\Having not the Spirit\\
 (\\pneuma m echontes\\). Usual negative \\m\\ with the participle
 (present active of \\ech\\). Probably \\pneuma\\ here means the Holy
 Spirit, as is plain in verse
 # 20
 Cf.
 # Ro 8:9

07548
 \\Building up\\ (\\epoikodomountes\\). Present active participle of
 \\epoikodome\\, old compound with metaphor of a house (\\oikos\\),
 common in Paul
 # 1Co 3:9-17; Col 2:7; Eph 2:20
 \\On your most holy faith\\ (\\ti hagitati humn pistei\\). For the
 spiritual temple see also
 # 1Pe 2:3-5
 See \\pistis\\ (faith) in this sense (cf.
 # Heb 11:1
 in
 # 2Pe 1:5
 with the list of graces added. A true superlative here
 \\hagitati\\, not elative. \\Praying in the Holy Spirit\\ (\\en pneumati\\
 \\hagii proseuchomenoi\\). This is the way to build themselves up on
 their faith.

07549
 \\Keep yourselves\\ (\\heautous trsate\\). First aorist active
 imperative (of urgency) of \\tre\\. In verse
 # 1
 they are said to be kept, but note the warning in verse
 # 5
 from the angels who did not keep their dominion. See also
 # Jas 1:27
 In
 # Php 2:12
 both sides (human responsibility and divine sovereignty are
 presented side by side). \\Looking for\\ (\\prosdechomenoi\\). Present
 middle participle of \\prosdechomai\\, the very form in
 # Tit 2:13
 The same idea in \\prosdokntes\\ in
