OT-HISTORY.filter - rwp 19:7:

rwp@Acts:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' altheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\prospolmpts\). This compound occurs only here and in Chrysostom. It is composed of \prospon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban\. The abstract form \prospolmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \prospolempte\ in strkjv@James:2:9|. The separate phrase (\lambanein prospon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

rwp@John:5:18 @{Sought the more} (\mallon eztoun\). Imperfect active of \zte\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu\. He was now a common and regular Sabbath-breaker. \Lu\ means to loosen, to set at naught. The papyri give examples of \lu\ in this sense like \luein ta penth\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poin ti thei\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa thei\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos thei\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).

rwp@John:8:53 @{Art thou greater than our father Abraham?} (\M su meizn ei tou patros hmn Abraam;\). Negative answer expected by \m\ with ablative case of comparison in \patros\ after \meizn\. The question was designed to put Jesus in a difficult position, for Abraham and the prophets all "died." They do not see that Jesus uses death in a different sense. {Whom makest thou thyself?} (\tina seauton poieis;\). \Seauton\ is predicate accusative with \poieis\. They suspect that Jesus is guilty of blasphemy as they charged in strkjv@5:18| in making himself equal with God. Later they will make it specifically (10:33; strkjv@19:7|). They set a trap for Jesus for this purpose.

rwp@John:19:7 @{Because he made himself the Son of God} (\hoti huion theou heauton epoisen\). Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John:5:18|) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark:14:61-64; strkjv@Matthew:27:23-66|), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ's death before Pilate's consent which they now have secured.

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). Present active subjunctive (volitive) of \chair\ and \agallia\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).

rwp@Revelation:21:2 @{The holy city, new Jerusalem} (\tn polin tn hagian Ierousalm kainn\). "The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem" (Swete), and not the old Jerusalem which was destroyed A.D. 70. It was called the Holy City in a conventional way (Matthew:4:5; strkjv@27:53|), but now in reality because it is new and fresh (\kainn\), this heavenly Jerusalem of hope (Hebrews:12:22|), this Jerusalem above (Galatians:4:26ff.|) where our real citizenship is (Phillipians:3:20|). {Coming down out of heaven from God} (\katabainousan ek tou ouranou apo tou theou\). Glorious picture caught by John and repeated from strkjv@3:12| and again in strkjv@21:10|. But Charles distinguishes this new city of God from that in strkjv@21:9-22:2| because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story. {Made ready} (\htoimasmenn\). Perfect passive participle of \hetoimaz\ as in strkjv@19:7|. The Wife of the Lamb made herself ready in her bridal attire. {As a bride adorned} (\hs numphn kekosmmenn\). Perfect passive participle of \kosme\, old verb (from \kosmos\ ornament like our cosmetics), as in strkjv@21:19|. Only here the figure of bride is not the people of God as in strkjv@19:7|, but the abode of the people of God (the New Jerusalem). {For her husband} (\ti andri auts\). Dative case of personal interest.

rwp@Revelation:21:9 @{One of the seven angels} (\heis ek tn hepta aggeln\). As in strkjv@17:1| with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the \numph\ (Bride) is placed in sharp contrast with the \porn\ (Harlot). The New Jerusalem was briefly presented in verse 2|, but now is pictured at length (21:9-22:5|) in a nearer and clearer vision. {The bride the wife of the Lamb} (\tn numphn tn gunaika tou arniou\). Twice already the metaphor of the Bride has been used (19:7; strkjv@21:2|), here termed "wife" (\gunaika\), mentioned proleptically as in strkjv@19:7| if the marriage is not yet a reality. For the use of the same metaphor elsewhere in the N.T. see on ¯19:7|.

rwp@Revelation:22:17 @{The Spirit and the bride} (\to pneuma kai h numph\). The Holy Spirit, speaking through the prophets or the Spirit of prophecy (2:7; strkjv@16:4; strkjv@18:24|), joins with the bride (21:2|), the people of God, in a response to the voice of Jesus just heard. After the picture of heaven in strkjv@22:1-5| there is intense longing (19:7|) of God's people for the consummation of the marriage of the Lamb and the Bride. Songs:now "the prophets and the saints" (Swete) make a common plea to the Lord Jesus to "come" (\Erchou\, present middle imperative of \erchomai\, Come on) as he has just said twice that he would do (22:1,12|). The call for Christ is to be repeated by every hearer (\ho akoun\) as in strkjv@1:3|. {Let him come} (\erchesth\). Change of person and this verb applied not to Christ as just before, but to the one who wishes to greet Christ. The thirsty man is bidden to come himself before it is too late. See strkjv@5:6| for \dipsa\, used for spiritual thirst, and in particular strkjv@John:6:35; strkjv@7:37| for one thirsting for the water of life (21:6; strkjv@22:1|). Cf. strkjv@Isaiah:55:1|. {He that will} (\ho theln\). Even if not yet eagerly thirsting. This one is welcome also. For this use of \thel\ see strkjv@Phillipians:2:13|. {Let him take} (\labet\). Second ingressive aorist active imperative of \lamban\. In accordance with the free promise in strkjv@21:6|, "freely" (\drean\) here as there. This gracious and wide invitation is cheering after the gloomy picture of the doomed and the damned. The warnings against the dragon and the two beasts with all their dreadful consequences are meant to deter men from falling victims to all the devil's devices then and now. The door of mercy still stands wide open today, for the end has not yet come. The series of panoramas is over, with the consummation pictured as a reality. Now we drop back to the standpoint before we saw the visions through John's eyes. In verse 17| we hear the voice of the Spirit of God inviting all who hear and see to heed and to come and drink of the water of life freely offered by the Lamb of God.