NONE.filter - rwp combat:

rwp@Galatians:5:26 @{Let us not be} (\m ginmetha\). Present middle subjunctive (volitive), "Let us cease becoming vainglorious" (\kenodoxoi\), late word only here in N.T. (\kenos, doxa\). Once in Epictetus in same sense. {Provoking one another} (\alllous prokaloumenoi\). Old word \prokale\, to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for "provoke" in strkjv@Hebrews:10:24| is \paroxusmon\ (our "paroxysm"). {Envying} (\phthonountes\). Old verb from \phthonos\. Only here in N.T.

rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\Ps dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).

rwp@Matthew:2:15 @{Until the death of Herod} (\hes ts teleuts Hridou\). The Magi had been warned in a dream not to report to Herod and now Joseph was warned in a dream to take Mary and the child along (\mellei ztein tou apolesai\ gives a vivid picture of the purpose of Herod in these three verbs). In Egypt Joseph was to keep Mary and Jesus till the death of Herod the monster. Matthew quotes strkjv@Hosea:11:1| to show that this was in fulfilment of God's purpose to call his Son out of Egypt. He may have quoted again from a collection of _testimonia_ rather than from the Septuagint. There is a Jewish tradition in the Talmud that Jesus "brought with him magic arts out of Egypt in an incision on his body" (_Shabb_. 104b). "This attempt to ascribe the Lord's miracles to Satanic agency seems to be independent of Matthew, and may have been known to him, so that one object of his account may have been to combat it" (McNeile).

rwp@Revelation:11:7 @{When they shall have finished} (\hotan telessin\). Merely the first aorist active subjunctive of \tele\ with \hotan\ in an indefinite temporal clause with no _futurum exactum_ (future perfect), "whenever they finish." {The beast} (\to thrion\). "The wild beast comes out of the abyss" of strkjv@9:1f|. He reappears in strkjv@13:1; strkjv@17:8|. In strkjv@Daniel:7:3| \thria\ occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of strkjv@Daniel:7:7; strkjv@Matthew:24:15|. Some see Nero _redivivus_. {He shall make war with them} (\poisei met' autn polemon\). This same phrase occurs in strkjv@12:17| about the dragon's attack on the woman. It is more the picture of single combat (2:16|). {He shall overcome them} (\niksei autous\). Future active of \nika\. The victory of the beast over the two witnesses is certain, as in strkjv@Daniel:7:21|. {And kill them} (\kai apoktenei\). Future active of \apoktein\. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: "But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness."