NONE.filter - rwp legousan:

rwp@Revelation:1:10 @{I was in the Spirit} (\egenomn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en ti kuriaki hmeri\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hmera Sebast\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\phnn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\hs salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legouss\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \phnn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalouss\ also agrees with \salpiggos\.

rwp@Revelation:10:8 @{Again speaking and saying} (\palin lalousan kai legousan\). Present active predicate participles feminine accusative singular agreeing with \hn\ (object of \kousa\), not with \phn\ (nominative) as most of the cursives have it (\lalousa kai legousa\). Ordinarily it would be \elalei kai elegen\. See strkjv@4:1| for like idiom. This is the voice mentioned in verse 4|. No great distinction is to be made here between \lale\ and \leg\. {Go, take} (\Hupage labe\). Present active imperative of \hupag\ and second aorist active imperative of \lamban\. The use of \hupage\ (exclamation like \ide\) is common in N.T. (Matthew:5:24; strkjv@8:4; strkjv@19:21; strkjv@John:4:16; strkjv@9:7|). Charles calls it a Hebraism (16:1|). Note the repeated article here (\to\) referring to the open book in the hand of the angel (verse 2|), only here \biblion\ is used, not the diminutive of \biblaridion\ of verses 2,9,10|.

rwp@Revelation:11:12 @{Saying} (\legouss\). Present active predicate participle of \leg\, feminine genitive agreeing with \phns\, though some MSS. have the accusative \phnn legousan\, either construction being proper after \kousan\ (they heard). There is a little evidence for \kousa\ like strkjv@12:10| (24 times in the book). Cf. strkjv@John:5:28|. {Come up hither} (\anabate hde\). Second aorist active imperative of \anabain\. The ascension of these two witnesses is in full view of their enemies, not just in the presence of a few friends as with Christ (Acts:1:9|). {They went up} (\anebsan\). Second aorist active indicative of \anabain\. {In the cloud} (\en ti nepheli\). As Jesus did (Acts:1:9|) and like Elijah (2Kings:2:11|). Their triumph is openly celebrated before their enemies and is like the rapture described by Paul in strkjv@1Thessalonians:4:17|.

rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katgr\). The regular form, \katgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katgr\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diakn\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hmeras kai nuktos\). Genitive of time. "By day and by night."