OT-LAW.filter - rwp royal:

rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoisin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoisin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoisis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoisato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hops exaggeilte\). Purpose clause with \hops\, rather than \hina\, with the first aorist active subjunctive of \exaggell\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou phs\). Christianity. For \thaumaston\ (from \thaumaz\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

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@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

rwp@Luke:3:5 @{Valley} (\pharagx\). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices. {Shall be filled} (\plrthsetai\). Future passive indicative of \plro\. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. Songs:the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force. {Hill} (\bounos\). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX. {Brought low} (\tapeinthsetai\). Future passive indicative of \tapeino\. Literal meaning here of a verb common in the metaphorical sense. {Crooked} (\skolia\). Common word, curved, opposite of \orthos\ or \euthus\, straight.

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk\, a late intensive form of \endu\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lamprs\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lamprs\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Luke:19:30 @{Whereon no man ever yet sat} (\eph' hon oudeis ppote anthrpn ekathisen\). Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.

rwp@Luke:21:1 @{And he looked up} (\Anablepsas de\). He had taken his seat, after the debate was over and the Sanhedrin had slunk away in sheer defeat, "over against the treasury" (Mark:12:41|). The word for "treasury" (\gazophulakion\) is a compound of \gaza\ (Persian word for royal treasury) and \phulak\ guard or protection. It is common in the LXX, but in the N.T. only here and strkjv@Mark:12:41,43; strkjv@John:8:20|. Jesus was watching (Mark:12:41|) the rich put in their gifts as a slight diversion from the intense strain of the hours before.

rwp@Matthew:1:18 @{Betrothed to Joseph} (\Mnsteutheiss ti Isph\). Matthew proceeds to explain his statement in strkjv@1:16| which implied that Joseph, though the legal father of Jesus in the royal line, was not the actual father of Mary's Son. Betrothal with the Jews was a serious matter, not lightly entered into and not lightly broken. The man who betrothed a maiden was legally husband (Genesis:29:21; strkjv@Deuteronomy:22:23f.|) and "an informal cancelling of betrothal was impossible" (McNeile). Though they did not live together as husband and wife till actual marriage, breach of faithfulness on the part of the betrothed was treated as adultery and punished with death. _The New Testament in Braid Scots_ actually has "mairry't till Joseph" for "betrothed to Joseph." Matthew uses the genitive absolute construction here, a very common Greek idiom.

rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs:if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew:27:32|, \ggareusan\).

rwp@Matthew:16:18 @{I will build my church} (\oikodoms mou tn ekklsian\). It is the figure of a building and he uses the word \ekklsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodoms\ in strkjv@Psalms:89:5|; \ekklsia\ in strkjv@Psalms:89:6|; \katischu\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hids\ in strkjv@Psalms:89:49| (\ek cheiros hidou\). If one is puzzled over the use of "building" with the word \ekklsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Isous legn\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan\ with the participle survives in this example of \prophthan\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin_ uses the infinitive thus with \phthan\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\tel knson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Knsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \h apograph\ in strkjv@Luke:2:2; strkjv@Acts:5:37|. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

rwp@Matthew:27:28 @{A scarlet robe} (\chlamuda kokkinn\). A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2Macc. strkjv@12:35; Josephus, _Ant_. V. 1,10), a soldier's _sagum_ or scarf. Carr (_Cambridge Gk. Test._) suggests that it may have been a worn-out scarf of Pilate's. The scarlet colour (\kokkinn\) was a dye derived from the female insect (\kermes\) which gathered on the \ilex coccifera\ found in Palestine. These dried clusters of insects look like berries and form the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and late papyri besides the Septuagint and New Testament. Mark (Mark:15:17|) has "purple" (\porphuran\). There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between "stripped" (\ekdusantes\) and "clothed" (\endusantes\). He had been stripped for the scourging. If "clothed" is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple.

rwp@Matthew:27:29 @{A crown of thorns} (\stephanon ex akanthn\). They wove a crown out of thorns which would grow even in the palace grounds. It is immaterial whether they were young and tender thorn bushes, as probable in the spring, or hard bushes with sharp prongs. The soldiers would not care, for they were after ridicule and mockery even if it caused pain. It was more like a victor's garland (\stephanon\) than a royal diadem (\diadma\), but it served the purpose. Songs:with the reed (\kalamon\), a stalk of common cane grass which served as sceptre. The soldiers were familiar with the _Ave Caesar_ and copy it in their mockery of Jesus: {Hail, King of the Jews} (\chaire, Basileu tn Ioudain\). The soldiers added the insults used by the Sanhedrin (Matthew:26:67|), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the _via dolorosa_ to the cross (verse 31|).

rwp@Revelation:2:12 @{In Pergamum} (\en Pergami\). In a north-easterly direction from Smyrna in the Caicus Valley, some fifty-five miles away, in Mysia, on a lofty hill, a great political and religious centre. Ramsay (_Op. cit._, p. 281) calls it "the royal city, the city of authority." Eumenes II (B.C. 197-159) extended it and embellished it with many great buildings, including a library with 200,000 volumes, second only to Alexandria. The Kingdom of Pergamum became a Roman province B.C. 130. Pliny termed it the most illustrious city of Asia. Parchment (\charta Pergamena\) derived its name from Pergamum. It was a rival of Ephesus in the temples to Zeus, Athena, Dionysos, in the great grove Nicephorium (the glory of the city). Next to this was the grove and temple of Asklepios, the god of healing, called the god of Pergamum, with a university for medical study. Pergamum was the first city in Asia (A.D. 29) with a temple for the worship of Augustus (Octavius Caesar). Hence in the Apocalypse Pergamum is a very centre of emperor-worship "where Satan dwells" (2:13|). Here also the Nicolaitans flourished (2:15|) as in Ephesus (2:6|) and in Thyatira (2:20f.|). Like Ephesus this city is called temple-sweeper (\nekoros\) for the gods. {The sharp two-edged sword} (\tn romphaian tn distomon tn oxeian\). This item repeated from strkjv@1:16| in the same order of words with the article three times (the sword the two-mouthed the sharp) singling out each point.

rwp@Revelation:2:18 @{In Thyatira} (\en Thuateirois\). Some forty miles south-east of Pergamum, a Lydian city on the edge of Mysia, under Rome since B.C. 190, a centre of trade, especially for the royal purple, home of Lydia of Philippi (Acts:16:14f.|), shown by inscriptions to be full of trade guilds, Apollo the chief deity with no emperor-worship, centre of activity by the Nicolaitans with their idolatry and licentiousness under a "prophetess" who defied the church there. Ramsay calls it "Weakness Made Strong" (_op. cit._, p. 316). {The Son of God} (\ho huios tou theou\). Here Jesus is represented as calling himself by this title as in strkjv@John:11:4| and as he affirms on oath in strkjv@Matthew:26:63f|. "The Word of God" occurs in strkjv@19:13|. {His eyes like a flame of fire} (\tous ophthalmous autou hs phloga puros\). As in strkjv@1:14|. {His feet like burnished brass} (\hoi podes autou homoioi chalkolibani\). As in strkjv@1:15|.

rwp@Revelation:2:27 @{He shall rule} (\poimanei\). Future active of \poimain\, to shepherd (from \poimn\, shepherd), also from strkjv@Psalms:2:8f|. See again strkjv@Revelation:7:17; strkjv@12:5; strkjv@19:15|. {With a rod of iron} (\en rabdi sidri\). Continuing the quotation. Instrumental use of \en\. \Rabdos\ (feminine) is the royal sceptre and indicates rigorous rule. {The vessels of the potter} (\ta skeu ta keramika\). Old adjective, belonging to a potter (\kerameus, keramos\), here only in N.T. {Are broken to shivers} (\suntribetai\). Present passive indicative of \suntrib\, old verb, to rub together, to break in pieces (Mark:14:3|).

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:12:3 @{Another sign} (\allo smeion\). "A second tableau following close upon the first and inseparable from it" (Swete). {And behold} (\kai idou\). As often (4:1; strkjv@6:2,5,8|, etc.). {A great red dragon} (\drakn megas purros\). Homer uses this old word (probably from \derkomai\, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah:51:9f.; strkjv@Job:26:12f.|), Behemoth (Job:40:15-24|), Leviathan (Isaiah:27:1|), the Serpent (Amos:9:2ff.|). In strkjv@Psalms:74:13| we read of "the heads of the dragons." On \purros\ (red) see strkjv@6:4|. Here (12:9|) and in strkjv@20:2| the great dragon is identified with Satan. See strkjv@Daniel:7| for many of the items here, like the ten horns (Daniel:7:7|) and hurling the stars (Daniel:8:10|). The word occurs in the Apocalypse alone in the N.T. {Seven diadems} (\hepta diadmata\). Old word from \diade\ (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with \stephanos\ (chaplet or wreath like the Latin _corona_ as in strkjv@2:10|), in N.T. only here, strkjv@13:1; strkjv@19:12|. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in strkjv@13:1|).

rwp@Revelation:19:12 @{A flame of fire} (\phlox puros\). As in the opening vision of Christ in strkjv@1:14| (2:18|). {Many diadems} (\diadmata polla\). A new feature, but the dragon has a diadem on each of his seven heads (12:3|) and the first beast one upon each of his ten horns (13:1|). Songs:the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16|). {And he hath} (\kai echn\). Nominative active present participle of \ech\ either used absolutely as an independent verb (like indicative) or in an anacoluthon, though \autou\ (his) is genitive. {A name written} (\onoma gegrammenon\). Perfect passive participle of \graph\ as in strkjv@2:17| (cf. strkjv@3:12|). {But he himself} (\ei m autos\). "Except himself" (common ellipsis of the verb after \ei m\, "if not"). See strkjv@2:17; strkjv@3:12| for the new name there described. See strkjv@14:1| for the name of Christ on the forehead of the 144,000, and strkjv@17:5| for the name on the forehead of the harlot. This word here supplements what Jesus says in strkjv@Matthew:11:27|.

rwp@Revelation:20:6 @{Blessed and holy} (\makarios kai hagios\). A fifth beatitude (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9|) already and two more to come (22:7,14|, seven in all). Here \hagios\ is added to the usual \makarios\. The second death (\ho deuteros thanatos\). The spiritual death of strkjv@2:11; strkjv@20:14; strkjv@21:8| in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In strkjv@1Corinthians:15:23| there is no mention of the resurrection of any save "those of Christ" (\hoi tou Christou\), though the end follows (verse 24|). However, Paul elsewhere (Acts:24:15|) speaks of the resurrection of the just and of the unjust as if one event. {Priests of God and of Christ} (\hiereis tou theou kai tou Christou\). As in strkjv@1:6; strkjv@5:10; strkjv@22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew:19:28|). In strkjv@5:10| \epi ts gs\ (upon earth) occurs, but this item does not appear here. "No hint is given as to where this service is to be rendered and this royalty to be exercised" (Swete).

rwp@Romans:13:9 @{For this} (\to gar\). For the article (\to\) pointing to a sentence see strkjv@8:26|, here to the quotation. The order of the commandments here is like that in strkjv@Luke:18:20; strkjv@James:2:11| and in B for strkjv@Deuteronomy:5|, but different from that of the Hebrew in strkjv@Exodus:20; strkjv@Deuteronomy:5|. The use of \ou\ with the volitive future in prohibitions in place of \m\ and the imperative or subjunctive is a regular Greek idiom. {And if there be any other} (\kai ei tis hetera\). Paul does not attempt to give them all. {It is summed up} (\anakephalaioutai\). Present passive indicative of \anakephalaio\, late literary word or "rhetorical term" (\ana, kephalaion\, head or chief as in strkjv@Hebrews:8:1|). Not in the papyri, but \kephalaion\, quite common for sum or summary. In N.T. only here and strkjv@Ephesians:1:10|. {Namely} (\en ti\). See \to gar\ at the beginning of the verse, though omitted by B F. The quotation is from strkjv@Leviticus:19:18|. Quoted in strkjv@Matthew:5:43; strkjv@22:39; strkjv@Mark:12:31; strkjv@Luke:10:27; strkjv@Galatians:5:14; strkjv@James:2:8| it is called \basilikos nomos\ (royal law). {Thy neighbour} (\ton plsion sou\). \Plsion\ is an adverb and with the article it means "the one near thee." See on ¯Matthew:5:43|.