rwp - Serpent

rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nik\. {O death} (\thanate\). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hosea:13:14|) to death. Paul never uses Hades. {Thy sting} (\sou to kentron\). Old word from \kentre\, to prick, as in strkjv@Acts:26:14|. In strkjv@Revelation:9:10| of the sting of locusts, scorpions. The serpent death has lost his poison fangs.

rwp@2Corinthians:11:3 @{The serpent beguiled Eve} (\ho ophis expatsen Heuan\). Paul's only mention of the serpent in Eden. The compound \exapata\ means to deceive completely. {Lest by any means} (\m ps\). Common conjunction after verbs of fearing. {Corrupted} (\phthari\). Second aorist passive subjunctive with \m ps\ of \phtheir\, to corrupt.

rwp@Acts:16:16 @{A spirit of divination} (\pneuma puthna\). Songs:the correct text with accusative (apparition, a spirit, a python), not the genitive (\puthnos\). Hesychius defines it as \daimonion manikon\ (a spirit of divination). The etymology of the word is unknown. Bengel suggests \puthesthai\ from \punthanomai\, to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called \Puthios Apollo\ and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1Corinthians:8:4|). But Plutarch (A.D. 50-100) says that the term \puthnes\ was applied to ventriloquists (\eggastrimuthoi\). In the LXX those with familiar spirits are called by this word ventriloquists (Leviticus:19:31; strkjv@20:6,27|, including the witch of Endor strkjv@1Samuel:28:7|). It is possible that this slave girl had this gift of prophecy "by soothsaying" (\manteuomen\). Present middle participle of \manteuomai\, old heathen word (in contrast with \prophteu\) for acting the seer (\mantis\) and this kin to \mainomai\, to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles. {Brought} (\pareichen\). Imperfect active of \parech\, a steady source of income. {Much gain} (\ergasian polln\). Work, business, from \ergazomai\, to work. {Her masters} (\tois kuriois auts\). Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the "white slave" trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers.

rwp@Hebrews:2:14 @{Are sharers in flesh and blood} (\kekoinnken haimatos kai sarkos\). The best MSS. read "blood and flesh." The verb is perfect active indicative of \koinne\, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans:12:13|) or with \en\ or \eis\. "The children have become partners (\koinnoi\) in blood and flesh." {Partook} (\metesche\). Second aorist active indicative of \metech\, to have with, a practical synonym for \koinne\ and with the genitive also (\tn autn\). That he might bring to nought (\hina katargsi\). Purpose of the incarnation clearly stated with \hina\ and the first aorist active subjunctive of \katarge\, old word to render idle or ineffective (from \kata, argos\), causative verb (25 times in Paul), once in Luke (Luke:13:7|), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (\kratos\) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah:3:5f.|). Note the explanatory \tout' estin\ (that is) with the accusative after it as before it. In strkjv@Revelation:12:7| Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See strkjv@Romans:5:12; strkjv@John:8:44; strkjv@14:30; strkjv@16:11; strkjv@1John:3:12|. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).

rwp@John:1:16 @{For} (\hoti\). Correct text (Aleph B C D L) and not \kai\ (and) of the Textus Receptus. Explanatory reason for verse 14|. {Of his fulness} (\ek tou plrmatos\). The only instance of \plrma\ in John's writings, though five times of Christ in Paul's Epistles (Colossians:1:19; strkjv@2:9; strkjv@Ephesians:1:23; strkjv@3:19; strkjv@4:13|). See strkjv@Colossians:1:19| for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians:2:9|) and so used here by John of the Incarnate Logos. {We all} (\hmeis pantes\). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. Songs:here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. {Received} (\elabomen\). Second aorist active indicative of \lamban\, a wider experience than beholding (\etheasametha\, verse 14|) and one that all believers may have. {Grace for grace} (\charin anti charitos\). The point is in \anti\, a preposition disappearing in the _Koin_ and here only in John. It is in the locative case of \anta\ (end), "at the end," and was used of exchange in sale. See strkjv@Luke:11:11|, \anti ichthuos ophin\, "a serpent for a fish," strkjv@Hebrews:12:2| where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.

rwp@John:3:14 @{Moses lifted up the serpent} (\Muss hupssen ton ophin\). Reference to strkjv@Numbers:21:7ff.| where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) "must" (\dei\, one of the heavenly things) "be lifted up" (\hupsthnai\, first aorist passive infinitive of \hupso\, a word not used about the brazen serpent). In John \hupso\ always refers to the Cross (8:28; strkjv@12:32,34|), though to the Ascension in Acts (Acts:2:33; strkjv@5:31|). Jesus is complimenting the standing and intelligence of Nicodemus as "the teacher of Israel" by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).

rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.

rwp@John:10:16 @{Other sheep} (\alla probata\). Sheep, not goats, but "not of this fold" (\ek ts auls tauts\). See verse 1| for \aul\. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (John:11:52; strkjv@12:32|). The world mission of Christ for all nations is no new idea with him (Matthew:8:11; strkjv@Luke:13:28|). God loved the world and gave his Son for the race (\John strkjv@3:16\), {Them also I must bring} (\kakeina dei me agagein\). Second aorist active infinitive of \ag\ with \dei\ expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isaiah:42:6; strkjv@49:6; strkjv@56:8|) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John:3:14|). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. {And they shall hear my voice} (\kai ts phns mou akousontai\). Future middle indicative of \akou\ with the genitive \phns\. These words read like a transcript from the Acts and the Epistles of Paul (Romans:9-11| in particular). See especially Paul's words in strkjv@Acts:28:28|. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. {And they shall become one flock, one shepherd} (\kai gensontai mia poimn, heis poimn\). Future middle indicative of \ginomai\, plural, not singular \gensetai\ as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between \poimn\ (old word, contraction of \poimen\ from \poimn\, shepherd), as in strkjv@Matthew:26:31|, and \aul\ (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of _ovile_ for both \aul\ and \pomnion\ has helped Roman Catholic assumptions. Christ's use of "flock" (\poimn\) here is just another metaphor for kingdom (\basileia\) in strkjv@Matthew:8:11| where the children of the kingdom come from all climes and nations. See also the various metaphors in strkjv@Ephesians:2| for this same idea. There is only the one Great Shepherd of the sheep (Hebrews:13:20|), Jesus Christ our Lord.

rwp@John:12:32 @{And I, if I be lifted from the earth} (\kag an hupsth ek ts gs\). Note proleptic position of \eg\ (I). Condition of third class (undetermined with prospect) with \an\ (=\ean\ here) with first aorist passive subjunctive of \hupso\, the verb used in strkjv@3:14| of the brazen serpent and of the Cross of Christ as here and also in strkjv@8:28|. Westcott again presses \ek\ instead of \apo\ to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. {Will draw all men unto myself} (\pantas helkus pros emauton\). Future active of \helku\, late form of \helk\, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44|). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (\pantas\) Jesus does not mean every individual man, for some, as Simeon said (Luke:2:34|) are repelled by Christ, but this is the way that Greeks (verse 22|) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6|).

rwp@Mark:16:18 @{They shall take up serpents} (\opheis arousin\). Jesus had said something like this in strkjv@Luke:10:19| and Paul was unharmed by the serpent in Malta (Acts:28:3f.|). {If they drink any deadly thing} (\k'an thanasimon ti pisin\). This is the only N.T. instance of the old Greek word \thanasimos\ (deadly). strkjv@James:3:8| has \thanatphoros\, deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew's version of the farewell words of Jesus" and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story." The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\hs probata en mesi lukn\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satan\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Isous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk rns\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanth\). First aorist passive indicative of \apoktein\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satans katoikei\), repeated for emphasis.

rwp@Revelation:5:13 @{Every created thing} (\pn ktisma\). Every creature in a still wider antiphonal circle beyond the circle of angels (from \ktiz\, for which see strkjv@1Timothy:4:4; strkjv@James:1:18|), from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3|, with on the sea \epi ts thalasss\ added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in strkjv@Romans:8:20-22| concerning the sympathetic agony of creation (\ktisis\) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. {Saying} (\legontas\). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have \legonta\ (grammatical gender agreeing with \panta\) present active participle of \leg\, to say. {And to the Lamb} (\kai ti arnii\). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in strkjv@4:11| and the addition of \to kratos\ (active power) in place of \ischus\ (reserve of strength) in strkjv@5:12|.

rwp@Revelation:12:3 @{Another sign} (\allo smeion\). "A second tableau following close upon the first and inseparable from it" (Swete). {And behold} (\kai idou\). As often (4:1; strkjv@6:2,5,8|, etc.). {A great red dragon} (\drakn megas purros\). Homer uses this old word (probably from \derkomai\, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah:51:9f.; strkjv@Job:26:12f.|), Behemoth (Job:40:15-24|), Leviathan (Isaiah:27:1|), the Serpent (Amos:9:2ff.|). In strkjv@Psalms:74:13| we read of "the heads of the dragons." On \purros\ (red) see strkjv@6:4|. Here (12:9|) and in strkjv@20:2| the great dragon is identified with Satan. See strkjv@Daniel:7| for many of the items here, like the ten horns (Daniel:7:7|) and hurling the stars (Daniel:8:10|). The word occurs in the Apocalypse alone in the N.T. {Seven diadems} (\hepta diadmata\). Old word from \diade\ (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with \stephanos\ (chaplet or wreath like the Latin _corona_ as in strkjv@2:10|), in N.T. only here, strkjv@13:1; strkjv@19:12|. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in strkjv@13:1|).

rwp@Revelation:12:9 @{Was cast down} (\eblth\). Effective first aorist passive indicative of \ball\, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in strkjv@Luke:10:18; strkjv@John:12:31|. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with \drakn\ as in strkjv@12:3|, and the whole picture is repeated in strkjv@20:2|. The dragon in both places is identified with the old serpent (Genesis:3:1ff.|) and called \archaios\ (from \arch\, beginning), as Jesus said that the devil was a murderer "from the beginning" (John:8:44|). Both \diabolos\ (slanderer) and Satan (\Satans\) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on ¯Matthew:4:1; strkjv@Revelation:2:10| for \diabolos\ and strkjv@Luke:10:18| for \Satans\. {The deceiver of the whole world} (\ho plann tn oikoumenn holn\). This is his aim and his occupation, pictured here by the nominative articular present active participle of \plana\, to lead astray. For "the inhabited world" see strkjv@Luke:2:1; strkjv@Revelation:3:10; strkjv@16:14|. Satan can almost "lead astray" the very elect of God (Matthew:24:24|), so artful is he in his beguilings as he teaches us how to deceive ourselves (1John:1:8|). {He was cast down to the earth} (\eblth eis tn gn\). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete). {Were cast down} (\eblthsan\). Triple use of the same verb applied to Satan's minions. The expulsion is complete.

rwp@Revelation:12:14 @{There were given} (\edothsan\). As in strkjv@8:2; strkjv@9:1,3|. {The two wings of the great eagle} (\hai duo pteruges tou aetou tou megalou\). Not the eagle of strkjv@8:13|, but the generic use of the article. Every eagle had two wings. Probably here, as in strkjv@Matthew:24:28|, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see strkjv@Exodus:19:4; strkjv@Isaiah:40:31; strkjv@Job:9:26; strkjv@Proverbs:24:54|. {That she might fly} (\hina pettai\). Purpose clause with \hina\ and present middle subjunctive of \petomai\, old verb, to fly, in N.T. only in the Apocalypse (4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|). Resumption of the details in verse 6| (which see) about the "wilderness," her "place," the redundant \ekei\ with \hopou\, the "time and times, and half a time" (\kairon kai kairous kai hmisu\), 1260 days, but with \trephetai\ (present passive indicative) instead of \trephsin\ (general plural of the present active subjunctive), and with the addition of "from the face of the serpent" (\apo prospou tou ophes\), because the serpent rules the earth for that period. "To the end of the present order the Church dwells in the wilderness" (Swete), and yet we must carry on for Christ.

rwp@Revelation:12:15 @{Water as a flood} (\hudr hs potamon\). "Water as a river," accusative case after \ebalen\ (cast). The serpent could not follow the woman or stop her flight and so sought to drown her. {That he might cause her to be carried away by the stream} (\hina autn potamophorton poisi\). Purpose clause with \hina\ and the first aorist active subjunctive of \poie\. For this use of \poie\ see strkjv@17:16|. This compound verbal \potamophorton\ in the predicate accusative (\potamos\, river, \phorton\ from \phore\, to bear) was not coined by John, but occurs in a papyrus of B.C. 110 and in several others after N.T. times. It means simply "carried away by the river."

CONCORD Serpent