OT-LAW.filter - rwp Arrayed:

rwp@Acts:12:21 @{Upon a set day} (\takti hmeri\). Locative case and the verbal adjective of \tass\, to arrange, appoint, old word, here only in the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the _Quinquennalia_. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. {Arrayed himself in royal apparel} (\endusamenos esthta basilikn\). First aorist middle (indirect) participle of \endun\ or \endu\, common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. {Made an oration} (\edmgorei\). Imperfect active of \dmgore\, old verb from \dmgoros\ (haranguer of the people), and that from \dmos\ (people) and \agoreu\, to harangue or address the people. Only here in the N.T. He kept it up.

rwp@Mark:16:5 @{Entering into the tomb} (\eiselthousai eis to mnmeion\). Told also by strkjv@Luke:24:3|, though not by Matthew. {A young man} (\neaniskon\). An angel in strkjv@Matthew:28:5|, two men in strkjv@Luke:24|. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Matthew:28:2|), probably at first. Mark here speaks of the young man {sitting on the right side} (\kathmenon en tois dexiois\) inside the tomb. Luke has the two men standing by them on the inside (Luke strkjv@24:4|). Possibly different aspects and stages of the incident. {Arrayed in a white robe} (\peribeblmenon stoln leukn\). Perfect passive participle with the accusative case of the thing retained (verb of clothing). strkjv@Luke:24:4| has "in dazzling apparel." {They were amazed} (\exethambthsan\). They were utterly (\ex\ in composition) amazed. strkjv@Luke:24:5| has it "affrighted." strkjv@Matthew:28:3f.| tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John:20:1-10|).

rwp@Matthew:6:29 @{Was not arrayed} (\oude periebaleto\). Middle voice and so "did not clothe himself," "did not put around himself."

rwp@Revelation:3:5 @{Shall be arrayed} (\peribaleitai\). Future middle indicative of \periball\, to fling around one, here and in strkjv@4:4| with \en\ and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (7:9,13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:8,13|). {In white garments} (\en himatiois leukois\). Apparently the spiritual bodies in the risen life as in strkjv@2Corinthians:5:1,4| and often in Revelation (3:4,5; strkjv@6:11; strkjv@7:9,13f.; strkjv@19:8|). {I will in no wise blot out} (\ou m exaleips\). Strong double negative \ou m\ and the first aorist active (or future) of \exaleiph\, old word, to wipe out (Acts:3:19|). {Of the book of life} (\ek ts biblou ts zs\). Ablative case with \ek\. This divine register first occurs in strkjv@Exodus:32:32f.| and often in the O.T. See strkjv@Luke:10:20; strkjv@Phillipians:4:3; strkjv@Revelation:13:8; strkjv@20:15; strkjv@21:27|. The book is in Christ's hands (13:8; strkjv@21:27|). {His name} (\to onoma autou\). The name of the one who overcomes (\ho nikn\). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew:10:32; strkjv@Mark:8:38; strkjv@Luke:9:26; strkjv@12:8|). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.

rwp@Revelation:4:4 @{Round about the throne} (\kuklothen tou thronou\). Here as a preposition with the genitive, though only adverb in strkjv@4:8| (only N.T. examples save Textus Rec. in strkjv@5:11|). {Four and twenty thrones} (\thronoi eikosi tessares\). Songs:P Q, but Aleph A have accusative \thronous\ (supply \eidon\ from strkjv@4:1|) and \tessares\ (late accusative in \-es\). This further circle of thrones beyond the great throne. {I saw four and twenty elders} (\eikosi tessaras presbuterous\). No \eidon\ in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; strkjv@5:8; strkjv@11:16; strkjv@19:4|). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1Chronicles:24:1-19|), perhaps some angelic rank (Colossians:1:16|) of which we know nothing. Cf. strkjv@Ephesians:2:6|. {Sitting} (\kathmenous\). Upon their thrones. {Arrayed} (\peribeblmenous\). Perfect passive participle of \periball\ (to throw around). {In white garments} (\himatiois leukois\). Locative case here as in strkjv@3:5| (with \en\), though accusative in strkjv@7:9,13|. {Crowns of gold} (\stephanous chrusous\). Accusative case again like \presbuterous\ after \eidon\ (4:1|), not \idou\. In strkjv@19:14| \echn\ (having) is added. John uses \diadma\ (diadem) for the kingly crown in strkjv@12:3; strkjv@13:1; strkjv@19:12|, but it is not certain that the old distinction between \diadem\ as the kingly crown and \stephanos\ as the victor's wreath is always observed in late Greek.

rwp@Revelation:10:1 @{Another strong angel} (\allon aggelon ischuron\). But the seventh trumpet does not sound till strkjv@11:15|. This angel is not one of the seven or of the four, but like the other strong angel in strkjv@5:2; strkjv@18:21| or the other angel in strkjv@14:6,15|. The sixth trumpet of strkjv@9:13| ends in strkjv@9:21|. The opening of the seventh seal was preceded by two visions (chapter strkjv@Revelation:7|) and so here the sounding of the seventh trumpet (11:15|) is preceded by a new series of visions (10:1-11:14|). {Coming down out of heaven} (\katabainonta ek tou ouranou\). Present active participle of \katabain\ picturing the process of the descent as in strkjv@20:1| (cf. strkjv@3:12|). {Arrayed with a cloud} (\peribeblmenon nepheln\). Perfect passive participle of \periball\ with accusative case retained as in strkjv@7:9,13|. Not proof that this angel is Christ, though Christ will come on the clouds (1:7|) as he ascended on a cloud (Acts:1:9|). God's chariot is in the clouds (Psalms:104:3|), but this angel is a special messenger of God's. {The rainbow} (\h iris\). See strkjv@4:3| for this word. The construction here is changed from the accusative to the nominative. {As the sun} (\hs ho hlios\). The very metaphor applied to Christ in strkjv@1:16|. {As pillars of fire} (\hs stuloi puros\). Somewhat like the metaphor of Christ in strkjv@1:15|, but still no proof that this angel is Christ. On \stulos\ see strkjv@3:12; strkjv@Galatians:2:9|.

rwp@Revelation:12:1 @{A great sign} (\smeion mega\). The first of the visions to be so described (13:3; strkjv@15:1|), and it is introduced by \phth\ as in strkjv@11:19; strkjv@12:3|, not by \meta tauto\ or by \eidon\ or by \eidon kai idou\ as heretofore. This "sign" is really a \teras\ (wonder), as it is so by association in strkjv@Matthew:24:24; strkjv@John:4:48; strkjv@Acts:2:22; strkjv@5:12|. The element of wonder is not in the word \smeion\ as in \teras\, but often in the thing itself as in strkjv@Luke:21:11; strkjv@John:9:16; strkjv@Revelation:13:13ff.; strkjv@15:1; strkjv@16:14; strkjv@19:20|. {A woman} (\gun\). Nominative case in apposition with \smeion\. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete). {Arrayed with the sun} (\peribeblmen ton hlion\). Perfect passive participle of \periball\, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17| makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the _ideal_ Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind strkjv@Isaiah:7:14| (Matthew:1:23; strkjv@Luke:1:31|) as well as strkjv@Micah:4:10; strkjv@Isaiah:26:17f.; strkjv@66:7| without a definite picture of Mary. The metaphor of childbirth is common enough (John:16:21; strkjv@Galatians:4:19|). The figure is a bold one with the moon "under her feet" (\hupokat tn podn auts\) and "a crown of twelve stars" (\stephanos astern ddeka\), a possible allusion to the twelve tribes (James:1:1; strkjv@Revelation:21:12|) or to the twelve apostles (Revelation:21:14|).

rwp@Revelation:15:6 @{There came out} (\exlthan\). Second aorist active indicative of \exerchomai\ with \-an\ rather than \-on\. Proleptic and prophetic aorist. {The seven angels} (\hoi hepta aggeloi\). Those in verse 1|. {The seven plagues} (\tas hepta plgas\). The bowls are not given them till verse 7|. {Arrayed} (\endedumenoi\). Perfect passive participle of \endu\. {With precious stone pure and bright} (\lithon katharon lampron\). Accusative case retained with verb of clothing as so often, literally "with a stone pure bright." For both adjectives together see strkjv@19:8,14|. Some MSS. read \linon\ (linen). For \lithon\ see strkjv@17:4; strkjv@18:16; strkjv@Ezekiel:28:13|. {Girt} (\periezsmenoi\). Perfect passive participle of \periznnu\. See strkjv@1:13| for both participles. For \stthos\ (breast) see strkjv@Luke:18:13|. {With golden girdles} (\znas chruss\). Accusative case after the perfect passive participle \periezsmenoi\ as in strkjv@1:13|.

rwp@Revelation:19:13 @{Arrayed} (\peribeblmenos\). Perfect passive participle of \periball\, to clothe, often in this book. {In a garment} (\himation\). Accusative case after the passive participle \peribeblmenos\. {Sprinkled} (\rerantismenon\). Perfect passive participle of \rantiz\, in the predicate accusative case agreeing with \himation\. A Q here read \bebammenon\ (perfect passive participle of \bapt\, to dip). Probably \rerantismenon\ (sprinkled) is correct, because the picture comes from strkjv@Isaiah:63:3|, where Aquila and Symmachus use \rantiz\. The use of \bebammenon\ (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment (\himation\, perhaps a \chlamus\ strkjv@Matthew:27:28,31|) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; strkjv@5:9; strkjv@7:14; strkjv@12:11|), but proleptically and prophetically the blood of Christ's enemies. \Haimati\ can be either locative case with \bebammenon\ (dipped in blood) or instrumental with \rerantismenon\ (sprinkled with blood). {The Word of God} (\ho Logos tou theou\). Some scholars hold this addition inconsistent with verse 12|, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in strkjv@Hebrews:4:12|. In strkjv@John:1:1,14| it is merely \ho Logos\ (the Word), in strkjv@1John:1:1| \ho Logos ts zs\ (the Word of Life), while here it is \ho Logos tou theou\ (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke:5:1; strkjv@8:11|, etc.; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17|, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews:1:1f.|).

rwp@Romans:6:13 @{Neither present} (\mde paristanete\). Present active imperative in prohibition of \paristan\, late form of \paristmi\, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness." {Instruments} (\hopla\). Old word for tools of any kind for shop or war (John:18:3; strkjv@2Corinthians:6:7; strkjv@10:4; strkjv@Romans:13:12|). Possibly here figure of two armies arrayed against each other (Galatians:5:16-24|), and see \hopla dikaiosuns\ below. The two sets of \hopla\ clash. {But present yourselves unto God} (\alla parastsate heautous ti thei\). First aorist active imperative of \paristmi\, same verb, but different tense, do it now and completely. Our "members" (\mel\) should be at the call of God "as alive from the dead."