NT-GOSPEL.filter - rwp influence:

rwp@1Timothy:5:14 @{I desire} (\boulomai\). See strkjv@2:8|. {The younger widows} (\neteras\). No article and no word for widows, though that is clearly the idea. \Neteras\ is accusative of general reference with \gamein\ (to marry) the object (present infinitive active) of \boulomai\. {Bear children} (\teknogonein\). A compound verb here only in N.T. and nowhere else save in Anthol. See \teknogonia\ in strkjv@2:15|. {Rule the household} (\oikodespotein\). Late verb from \oikodespots\ (Mark:14:14|), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon). {Occasion} (\aphormn\). Old word (\apo, horm\), a base to rush from, Pauline use in strkjv@2Corinthians:5:12; strkjv@11:12; strkjv@Galatians:5:13|. {To the adversary} (\ti antikeimeni\). Dative case of the articular participle of \antikeimai\, a Pauline idiom (Phillipians:1:28|). {Reviling} (\loidorias\). Old word (from \loidore\), in N.T. only here and strkjv@1Peter:3:9|. Genitive case with \charin\.

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

rwp@Acts:10:25 @{That Peter entered} (\tou eiselthein ton Petron\). This is a difficult construction, for the subject of \egeneto\ (it happened) has to be the articular genitive infinitive \tou eiselthein\ with the accusative of general reference \ton Petron\. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of \tou\ and the infinitive as the subject of a verb occurs in the LXX (2Chronicles:6:7|, etc.). See Robertson, _Grammar_, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in strkjv@Acts:20:3; strkjv@27:1|. But the Codex Bezae avoids this awkward idiom by the genitive absolute (\proseggizontos tou Petrou\) and some additional details (one of the servants ran forward and announced that he was come). {Worshipped him} (\prosekunsen\). "Cornelius was not an idolator and would not have honoured Peter as a god" (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26|). Jesus accepted such worship (Matthew:8:2; strkjv@Luke:5:8| by Peter).

rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophtn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."

rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tn perichron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).

rwp@Acts:19:9 @{But when some were hardened} (\hs de tines esklrunonto\). Imperfect passive of \sklrun\, causative like _hiphil_ in Hebrew, to make hard (\sklros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeiths\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklrun\ and \apeithe\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kaks leg\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' autn\). Second aorist active participle of \aphistmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aphrisen tous mathtas\). First aorist active indicative of \aphoriz\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en ti scholi Turannou\). \Schol\ (our school) is an old word from \schein\ (\ech\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagte\, be ye reconciled like \katallagte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en ti smati ts sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \sma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastsai\). First aorist active (transitive) infinitive (of purpose) of \paristmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\ammous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \mmos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegkltous\). Old verbal adjective from \a\ privative and \egkale\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katenpion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians:2:16 @{Let no one judge you} (\m tis humas krinet\). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For \krin\ see on ¯Matthew:7:1|. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in strkjv@1Corinthians:8-9; strkjv@Romans:14; 15|. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on ¯Galatians:4:10|. Josephus (_Ant_. III. 10, 1) expressly explains the "seventh day" as called "_sabbata_" (plural form as here, an effort to transliterate the Aramaic _sabbathah_).

rwp@Galatians:5:11 @{Why am I still persecuted?} (\ti eti dikomai?\). Some of the Judaizers even circulated the slander that Paul preached circumcision in order to ruin his influence.

rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hudr oinon gegenmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\phnei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetrkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusthsin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

rwp@John:14:11 @{Believe me} (\pisteuete moi\). Repeated appeal (present active imperative of \pisteu\) as in strkjv@14:1| to his disciples and as he had done with the hostile Jews to be influenced by his "works" at any rate (10:38|).

rwp@John:14:17 @{The Spirit of truth} (\to pneuma ts altheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou therei\) and spiritual knowledge (\oude ginskei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis ginskete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' humn\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.

rwp@John:20:8 @{Then therefore} (\tote oun\). After Peter in time and influenced by the boldness of Peter. {And he saw and believed} (\kai eiden kai episteusen\). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to strkjv@Luke:24:12| Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29|). Peter and John did not see the angels.

rwp@Luke:2:10 @{I bring you good tidings of great joy} (\euaggelizomai hmin charan megaln\). Wycliff, "I evangelize to you a great joy." The active verb \euaggeliz\ occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive \euaggelion\ and verb \euaggeliz\ very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, _The Epistles to the Thessalonians_, p. 143). The other Gospels do not have the verb save strkjv@Matthew:11:5| and that in a quotation (Isaiah:61:1|).

rwp@Luke:4:37 @{Went forth a rumour} (\exeporeueto chos\). Imperfect middle, kept on going forth. Our very word \echo\ in this word. Late Greek form for \ch\ in the old Greek. Used for the roar of the waves on the shore. Songs:in strkjv@Luke:21:25|. Vivid picture of the resounding influence of this day's work in the synagogue, in Capernaum.

rwp@Luke:19:11 @{He added and spake} (\prostheis eipen\). Second aorist active participle of \prostithmi\ with \eipen\. It is a Hebrew idiom seen also in strkjv@Luke:20:1f.| he added to send (\prosetheto pempsai\) and in strkjv@Acts:12:3| "he added to seize" (\prosetheto sullabein\). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian. {To appear} (\anaphainesthai\). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and strkjv@Acts:21:3|.

rwp@Mark:5:17 @{To depart from their borders} (\apelthein apo tn horin\). Once before the people of Nazareth had driven Jesus out of the city (Luke:4:16-31|). Soon they will do it again on his return there (Mark:6:1-6; strkjv@Matthew:13:54-58|). Here in Decapolis pagan influence was strong and the owners of the hogs cared more for the loss of their property than for the healing of the wild demoniac. In the clash between business and spiritual welfare business came first with them as often today. All three Gospels tell of the request for Jesus to leave. They feared the power of Jesus and wanted no further interference with their business affairs.

rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis ts kmas Kaisaris ts Philippou\). Parts (\mer\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\eprt\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthrpoi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.

rwp@Mark:12:37 @{The common people heard him gladly} (\ho polus ochlos kouen autou hedes\). Literally, the much multitude (the huge crowd) was listening (imperfect tense) to him gladly. Mark alone has this item. The Sanhedrin had begun the formal attack that morning to destroy the influence of Jesus with the crowds whose hero he now was since the Triumphal Entry. It had been a colossal failure. The crowds were drawn closer to him than before.

rwp@Info_Matthew @ The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

rwp@Matthew:8:32 @{Rushed down the steep} (\hrmsen kata tou krmnou\). Down from the cliff (ablative case) into the sea. Constative aorist tense. The influence of mind on matter is now understood better than formerly, but we have the mastery of the mind of the Master on the minds of the maniacs, the power of Christ over the demons, over the herd of hogs. Difficulties in plenty exist for those who see only folk-lore and legend, but plain enough if we take Jesus to be really Lord and Saviour. The incidental destruction of the hogs need not trouble us when we are so familiar with nature's tragedies which we cannot comprehend.

rwp@Info_Philemon @ THE EPISTLE TO PHILEMON FROM ROME A.D. 63 BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians:4:7-9|) as the bearer also of the so-called Epistle to the Ephesians (Ephesians:6:21f.|). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19| it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. strkjv@Philemon:1:1 @{A prisoner of Christ Jesus} (\desmios Christou Isou\). As verse 9| and in strkjv@Ephesians:3:1; strkjv@4:1|. Old adjective from \desmos\ (bond, \de\, to bind). Apparently used here on purpose rather than \apostolos\ as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. {Timothy} (\Timotheos\). With Paul in Ephesus (Acts:19:22|) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. {To Philemon} (\Philmoni\). A resident of Colossae and a convert of Paul's (verse 19|), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts:19:9f., 26; strkjv@1Corinthians:16:19|). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's _Metamorphoses_), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," \sunergi hmn\) and was beloved (\agapti\) by Paul.

rwp@Revelation:1:17 @{I fell} (\epesa\). Late form for the old \epeson\ (second aorist active indicative of \pipt\, to fall). Under the over-powering influence of the vision as in strkjv@19:10|. {He laid} (\ethken\). First aorist active indicative of \tithmi\. The act restored John's confidence. {Fear not} (\m phobou\). Cf. strkjv@Luke:1:13| to Zacharias to give comfort. {I am the first and the last} (\eg eimi ho prtos kai ho eschatos\). Used in strkjv@Isaiah:44:6; strkjv@48:12| of God, but here, strkjv@2:8; strkjv@22:13| of Christ. {And the Living One} (\kai ho zn\). Present active articular participle of \za\, another epithet of God common in the O.T. (Deuteronomy:32:40; strkjv@Isaiah:49:18|, etc.) and applied purposely to Jesus, with which see strkjv@John:5:26| for Christ's own words about it.

rwp@Revelation:3:8 @{I have set} (\dedka\). Perfect active indicative of \didmi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \didmi\. {A door opened} (\thuran neigmenn\). Perfect (triple reduplication) passive predicate participle of \anoig\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hn--autn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autn\ (it) after the relative \hn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etrsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tre\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk rns\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

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."

rwp@Revelation:16:13 @{Coming out of} (\ek\ alone, no participle \erchomena\). {Of the dragon} (\tou drakontos\). That is Satan (12:3,9|). {Of the beast} (\tou thriou\). The first beast (13:1,12|) and then just the beast (13:14ff.; strkjv@14:9,11; strkjv@15:2; strkjv@16:2,10|), the brute force of the World-power represented by the Roman Empire" (Swete). {Of the false prophet} (\tou pseudoprophtou\). Cf. strkjv@Matthew:7:15; strkjv@Acts:13:6; strkjv@1John:2:22; strkjv@4:3; strkjv@2John:1:7|. Identified with the second beast (13:11-14|) in strkjv@19:20; strkjv@20:10|. Songs:the sixth bowl introduces the dragon and his two subalterns of chapters strkjv@Revelation:12; 13| (the two beasts). {Three unclean spirits} (\pneumata tria akatharta\). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in strkjv@1:16| (9:17f.; strkjv@11:5; strkjv@12:15; strkjv@19:15,21|) as a chief seat of influence. In strkjv@2Thessalonians:2:8| we have "the breath of his mouth" (the other sense of \pneuma\). For \akatharton\ (unclean) with \pneuma\ see strkjv@Mark:1:23f.; strkjv@3:11; strkjv@5:2ff.; strkjv@Acts:5:16; strkjv@8:7|. Christ expelled unclean spirits, but His enemies send them forth" (Swete). See strkjv@Zechariah:13:2| "the false prophets and the unclean spirits." {As it were frogs} (\hs batrachoi\). Cf. strkjv@Exodus:8:5; strkjv@Leviticus:11:10ff|. Old word, here alone in N.T. Like loathsome frogs in form.

rwp@Revelation:21:10 @{He carried me away in the Spirit} (\apnegken me en pneumati\). See same language in strkjv@17:7| when John received a vision of the Harlot City in a wilderness. Here it is "to a mountain great and high" (\epi oros mega kai hupslon\). Songs:it was with Ezekiel (Ezekiel:40:2|) and so the devil took Jesus (Matthew:4:8|). It was apparently not Mount Zion (14:1|), for the New Jerusalem is seen from this mountain. "The Seer is carried thither 'in spirit' (cf. strkjv@1:10; strkjv@4:1|); the Angel's \deuro\ is a _sursum cor_ to which his spirit under the influence of the 'Spirit of revelation' (Ephesians:1:17|) at once responds" (Swete). {And he shewed me} (\kai edeixen moi\). First aorist active indicative of \deiknumi\, just as he had said he would do in verse 9| (\deix soi\, I will shew thee). Precisely the same words about Jerusalem as in verse 2|, save the absence of \kainn\ (New).