OT-LAW.filter - rwp 4:34:

rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunztts tou ainos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunztts\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunztts\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzte\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi emranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \mrain\ from \mros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ain\ (age), orderly arrangement, then the non-Christian cosmos.

rwp@2Corinthians:2:13 @{I had no relief} (\ouk eschka anesin\). Perfect active indicative like that in strkjv@1:9|, vivid dramatic recital, not to be treated as "for" the aorist (Robertson, _Grammar_, p. 896, 898ff.). He still feels the shadow of that restlessness. \Anesis\, from \animi\, to let up, to hold back, is old word for relaxing or release (Acts:24:34|). {For my spirit} (\ti pneumati mou\). Dative of interest. {Because I found not Titus} (\ti m heurein me Titon\). Instrumental case of the articular infinitive with negative \m\ and accusative of general reference \me\, "by the not finding Titus as to me." {Taking my leave of them} (\apotaxamenos autois\). First aorist middle participle of \apotass\, old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in strkjv@Mark:6:46|.

rwp@2Corinthians:3:16 @{It shall turn} (\epistrepsei\). The heart of Israel. {The veil is taken away} (\periaireitai to kalumma\). Present passive indicative of \periaire\, old verb, to take from around, as of anchors (Acts:27:40|), to cut loose (Acts:28:13|), for hope to be taken away (Acts:27:20|). Here Paul has in mind strkjv@Exodus:34:34| where we find of Moses that \periireito to kalumma\ (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (\peri-\) the face of the bride.

rwp@2Corinthians:3:17 @{Now the Lord is the Spirit} (\ho de Kurios to pneuma estin\). Some, like E. F. Scott (_The Spirit in the N.T._), take \Kurios\ here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking \Kurios\ (Lord) in the same sense here as in strkjv@Exodus:34:34| (\enanti Kuriou\, before the Lord), the very passage that Paul is quoting? Certainly, the Holy Spirit is interchangeably called in the N.T. the Spirit of God and the Spirit of Christ (Romans:8:9f.|). Christ dwells in us by the Holy Spirit, but the language here in strkjv@2Corinthians:3:17| should not be pressed unduly (Plummer. See also P. Gardner, _The Religious Experience of St. Paul_, p. 176f.). Note "the Spirit of the Lord" here. {Liberty} (\eleutheria\). Freedom of access to God without fear in opposition to the fear in strkjv@Exodus:34:30|. We need no veil and we have free access to God.

rwp@2Peter:1:20 @{Knowing this first} (\touto prton ginskontes\). Agreeing with \poieite\ like \prosechontes\ in verse 19|. {No prophecy of Scripture} (\psa prophteia ou\). Like the Hebrew _lo-kl_, but also in the papyri as in strkjv@1John:2:21| (Robertson, _Grammar_, p. 753). {Is} (\ginetai\). Rather "comes," "springs" (Alford), not "is" (\estin\). {Of private interpretation} (\idias epiluses\). Ablative case of origin or source in the predicate as with \gnms\ in strkjv@Acts:20:3| and with \tou theou\ and \ex hmn\ in strkjv@2Corinthians:4:7|. "No prophecy of Scripture comes out of private disclosure," not "of private interpretation." The usual meaning of \epilusis\ is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges "dissolved" as the idea here. The verb \epilu\, to unloose, to untie, to release, occurs twice in the N.T., once (Mark:4:34|) where it can mean "disclose" about parables, the other (Acts:19:39|) where it means to decide. It is the prophet's grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.

rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin h epaggelia ts parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimthsan\). First aorist passive indicative of \koima\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\houts\). "Thus." {From the beginning of creation} (\ap' archs ktises\). Precisely so in strkjv@Mark:10:6|, which see.

rwp@Acts:4:34 @{That lacked} (\endes\). Literally, in need, old adjective, here only in the N.T. {Were} (\huprchon\). Imperfect active of \huparch\, to exist. {Sold them and brought} (\plountes epheron\). Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied. {Laid them} (\etithoun\). Imperfect active again, _repetition_, of \tithmi\, late omega form for the usual \etithesan\.

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Colossians:4:6 @{Seasoned with salt} (\halati rtumenos\). The same verb \artu\ (old verb from \air\, to fit, to arrange) about salt in strkjv@Mark:9:50; strkjv@Luke:14:34|. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul's desire "that ye know how ye must answer each one" (\eidenai ps dei humas heni ekasti apokrinesthai\). Who does know?

rwp@Galatians:3:21 @{Against the promises} (\kata tn epaggelin\). A pertinent question again. Far from it (\m genoito\). {Which could make alive} (\ho dunamenos zopoisai\). First aorist active infinitive of \zopoie\, late compound (\zos\, alive, \poie\, to make) verb for which see strkjv@1Corinthians:15:22|. Spiritual life, he means, here and hereafter. {Verily} (\onts\). "Really" (cf. strkjv@Mark:11:32; strkjv@Luke:24:34|). Condition and conclusion (\an n\) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (2:21|).

rwp@John:3:17 @{For God sent not the Son} (\ou gar apesteilen ho theos ton huion\). Explanation (\gar\) of God's sending the Son into the world. First aorist active indicative of \apostell\. John uses both \apostell\ from which comes \apostolos\ (3:34; strkjv@5:36,38|, etc.) and \pemp\ (4:34; strkjv@5:23,24,30|, etc.) for God's sending the Son and \pemp\ more frequently, but with no real difference in meaning. All the Gospels use \ho huios\ in the absolute sense in contrast with the Father (Mark:13:32; strkjv@Matthew:11:27; strkjv@Luke:10:22|). {To judge} (\hina krini\). Final clause with \hina\ and the present (or aorist) active subjunctive of \krin\. The Messiah does judge the world as Jesus taught (Matthew:25:31f.; strkjv@John:5:27|), but this was not the primary or the only purpose of his coming. See on ¯Matthew:7:1| for \krin\, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. {But that the world should be saved through him} (\all hina sthi ho kosmos di' autou\). First aorist passive subjunctive of \sz\, the common verb to save (from \ss\, safe and sound), from which \str\ (Saviour) comes (the Saviour of the world, strkjv@4:42; strkjv@1John:4:14|) and \stria\ (salvation, strkjv@4:22| here only in John). The verb \sz\ is often used for physical health (Mark:5:28|), but here of the spiritual salvation as in strkjv@5:34|.

rwp@John:4:21 @{Believe me} (\pisteue moi\). Correct text. Present active imperative. Unique phrase in place of the common \amn amn\ (verily, verily). {The hour cometh} (\erchetai hra\). "There is coming an hour." The same idiom occurs also in John strkjv@4:34; strkjv@5:25,28; strkjv@16:2,25,32|. {Neither in this mountain nor in Jerusalem} (\oute en ti orei touti oute en Ierosolumois\). The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the "necessity" (\dei\). "These ancient rivalries will disappear when the spirituality of true religion is fully realized." Jesus told this sinful woman one of his greatest truths.

rwp@John:4:34 @{To do the will} (\hina pois to thelma\). Non-final use of \hina\ and the first aorist active subjunctive as subject or predicate nominative as in strkjv@6:29; strkjv@15:8; strkjv@17:3|. The Messianic consciousness of Jesus is clear and steady (5:30; strkjv@6:38|). He never doubted that the Father sent him. {And to accomplish his work} (\kai teleis autou to ergon\). \Hina\ understood with \teleis\ in like idiom, first aorist active subjunctive of \teleio\ (from \teleios\), to bring to an end. See strkjv@5:36|. In strkjv@17:4| (the Intercessory Prayer) he will say that he has done (\teleisas\) this task which the Father gave him to do. On the Cross Jesus will cry \Tetelestai\ (It is finished). He will carry through the Father's programme (John:3:16|). That is his "food." He had been doing that in winning the woman to God.

rwp@John:6:38 @{I am come down} (\katabebka\). Perfect active indicative of \katabain\. See on ¯33| for frequent use of this phrase by Jesus. Here \apo\ is correct rather than \ek\ with \tou ouranou\. {Not to do} (\ouch hina poi\). "Not that I keep on doing" (final clause with \hina\ and present active subjunctive of \poie\). {But the will} (\alla to thelma\). Supply \hina poi\ after \alla\, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (4:34; strkjv@5:30|).

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphken me monon\). First aorist active indicative of \aphimi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta auti\). This old verbal adjective, from \aresk\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:8:36 @{If therefore the son shall make you free} (\ean oun ho huios humas eleuthersi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do. {Ye shall be free indeed} (\onts eleutheroi esesthe\). Old and common adverb from participle \ontn\, actually, really (cf. strkjv@Luke:24:34|). But this spiritual freedom was beyond the concept or wish of these Jews.

rwp@John:21:15 @{Lovest thou me more than these?} (\agapis me pleon toutn;\). Ablative case of comparison \toutn\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa\ for high and devoted love, but the humbler word \phile\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).

rwp@Luke:4:34 @{Ah!} (\Ea\). An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of \ea\, to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see discussion on ¯Mark:1:24| and ¯Matthew:8:29|. The muzzle (\phimos\) occurs literally in strkjv@1Corinthians:9:9, strkjv@1Timothy:5:18|, and metaphorically here and strkjv@Mark:1:25; strkjv@4:39; strkjv@Matthew:22:12|.

rwp@Luke:4:41 @{Came out} (\exrcheto\, singular, or \exrchonto\, plural). Imperfect tense, repetition, from one after another. {Thou art the Son of God} (\Su ei ho huios tou theou\). More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke:4:34; strkjv@Mark:1:24|), like the words of the Father (Luke:3:22|) and more so than the condition of the devil (Luke:4:3,9|). In the Canterbury Revision "devils" should always be "demons" (\daimonia\) as here. {Suffered them not to speak} (\ouk eia auta lalein\). Imperfect third singular active of \ea\, very old and common verb with syllabic augment \ei\. The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. strkjv@Matthew:8:4| to the lepers. {Because they knew} (\hoti ideisan\). Causal, not declarative, \hoti\. Past perfect of the second perfect \oida\. {That he was the Christ} (\ton Christon auton einai\). Infinitive in indirect assertion with the accusative of general reference. \Ton Christon\ = {the Anointed}, the Messiah.

rwp@Luke:23:48 @{Certainly} (\onts\). Really, old adverb from the participle \on\ from \eimi\, to be. Used also in strkjv@24:34| of the resurrection of Jesus. {A righteous man} (\dikaios\). strkjv@Mark:15:39| (Matthew:27:54|) which see, represents the centurion as saying \theou huios\ (God's Son) which may mean to him little more than "righteous man." {That came together} (\sunparagenomenoi\). Double compound (\sun\, together, \para\, along), that came along together. {To this sight} (\epi tn therian tautn\). This spectacle (\therian\ from \there\, verse 35|). {Returned} (\hupestrephon\). Imperfect active of \hupostreph\. See them slowly wending their way back to the city from this Tragedy of the Ages which they had witnessed in awe.

rwp@Luke:24:34 @{Saying} (\legontas\). Accusative present active participle agreeing with "the eleven and those with them" in verse 33|. {Indeed} (\onts\). Really, because "he has appeared to Simon" (\pth Simni\). First aorist passive indicative of \hora\. This is the crucial evidence that turned the scales with the disciples and explains "indeed." Paul also mentions it (1Corinthians:15:5|).

rwp@Mark:3:7 @{Withdrew to the sea} (\anechrsen eis tn thalassan\). Evidently Jesus knew of the plot to kill him, "perceiving it" (Matthew:12:15|). "He and His would be safer by the open beach" (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (1:12; strkjv@3:7; strkjv@6:31,46; strkjv@7:24,31; strkjv@9:2; strkjv@10:1; strkjv@14:34|). But, as often, a great multitude (\polu plthos\) from Galilee followed him.

rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en ti ennomi ekklsii epiluthsetai\). First future passive indicative from \epilu\. The word means to give additional (\epi\) loosening (\lu\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\psa prophteia graphs idias epiluses ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluses\) and the explanation given in verse strkjv@2Peter:1:21| shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.

rwp@Mark:16:7 @{And Peter} (\kai ti Petri\). Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Luke:24:34; strkjv@1Corinthians:15:5|). See on ¯Matthew:28:7| for discussion of promised meeting in Galilee.

rwp@Mark:16:9 @{When he had risen early on the first day of the week} (\anastas pri prti sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephan\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \prt\ in strkjv@14:12| and the plural \sabbatn\ in verse 2|, though the singular here. {First} (\prton\). Definite statement that Jesus {appeared} (\ephan\) to Mary Magdalene first of all. The verb \ephan\ (second aorist passive of \phain\) is here alone of the Risen Christ (cf. \Eleias ephan\, strkjv@Luke:9:8|), the usual verb being \phth\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Matthew:14:34 @{Gennesaret} (\Gennsaret\). A rich plain four miles long and two broad. The first visit of Jesus apparently with the usual excitement at the cures. People were eager to touch the hem of Christ's mantle like the woman in strkjv@9:20|. Jesus honoured their superstitious faith and "as many as touched were made whole" (\hosoi hpsanto diesthesan\), completely (\di-\) healed.

rwp@Matthew:24:34 @{This generation} (\h genea haut\). The problem is whether Jesus is here referring to the destruction of Jerusalem or to the second coming and end of the world. If to the destruction of Jerusalem, there was a literal fulfilment. In the Old Testament a generation was reckoned as forty years. This is the natural way to take verse 34| as of 33| (Bruce), "all things" meaning the same in both verses.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphii\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho althinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \althinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \althinos\ is _verus_ as distinguished from _verax_ (\alths\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho echn tn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei\), and not Greek because it does not correspond to the present articular participle just before \ho anoign\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klein\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Revelation:20:9 @{They went up} (\anebsan\). Second aorist active indicative of \anabain\, a return to the manner of the seer as in verses 4,5|. {Over the breadth of the earth} (\epi to platos ts gs\). \Platos\ is old word, in N.T. only here, strkjv@21:16; strkjv@Ephesians:3:18|. The hosts of Satan spread over the earth. {Compassed} (\ekukleusan\). First aorist (prophetic) active indicative of \kukleu\, to encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only here and margin in strkjv@John:10:24| (for \ekuklsan\ from \kuklo\). {The camp of the saints} (\tn paremboln tn hagin\). \Parembol\ (\para, en, ball\) is common late word for military camp, in LXX for the Israelites in the desert (Exodus:29:14|, etc.), in N.T. for Roman barracks (Acts:24:34,37|) and for an army in line of battle (Hebrews:11:34; strkjv@Revelation:20:9|). {The beloved city} (\tn polin tn gapmenn\). Perfect passive participle of \agapa\, "the city the beloved." See strkjv@Psalms:78:68; strkjv@87:2| for Jerusalem so described. Songs:Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant. {And fire came down out of heaven} (\kai kateb pur ek tou ouranou\). Second aorist (prophetic) active indicative of \katabain\. Cf. strkjv@Genesis:19:24; strkjv@39:6; strkjv@Ezekiel:38:22; strkjv@2Kings:1:10,12; strkjv@Luke:9:54| (about John). {Devoured them} (\katephagen autous\). Second aorist (prophetic) active of \katesthi\, to eat up (down). Vivid climax to this last great battle with Satan.