OT-PROPHET-MINOR.filter - rwp Sit:

rwp@1Peter:2:12 @{Seemly} (\kaln\). Predicate adjective with \anastrophn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxassin\ (they may glorify, first aorist active subjunctive of \doxaz\, the purpose of the Christians about the Gentiles. {Wherein} (\en hi\). "In what thing." {As evil-doers} (\hs kakopoin\). As they did and do, old word (from \kakon\ and \poie\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek tn kaln ergn\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu\, old verb (from, \epopts\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hmeri episkops\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkop\ (from \episkope\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.

rwp@Acts:8:14 @{That Samaria had received} (\hoti dedektai h Samaria\). The district here, not the city as in verse 5|. Perfect middle indicative of \dechomai\ retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8|). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans" (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke:9:54|).

rwp@Acts:12:15 @{Thou art mad} (\maini\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

rwp@Acts:12:16 @{Continued knocking} (\epemenen kroun\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestsan\). The frequent second aorist active (intransitive) indicative of \existmi\.

rwp@Acts:17:29 @{We ought not to think} (\ouk opheilomen nomizein\). It is a logical conclusion (\oun\, therefore) from the very language of Aratus and Cleanthes. {That the Godhead is like} (\to theion einai homoion\). Infinitive with accusative of general reference in indirect discourse. \To theion\ is strictly "the divine" nature like \theiots\ (Romans:1:20|) rather than like \theots\ (Colossians:2:9|). Paul may have used \to theion\ here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After \homoios\ (like) the associative instrumental case is used as with \chrusi, arguri, lithi\. {Graven by art and device of man} (\charagmati techns kai enthumses anthrpou\). Apposition with preceding and so \charagmati\ in associative instrumental case. Literally, graven work or sculpture from \charass\, to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (\techns\) or external craft, and of thought or device (\enthumses\) or internal conception of man.

rwp@Acts:17:30 @{The times of ignorance} (\tous chronous ts agnoias\). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (\agnoountes\) employed in verse 23|. {Overlooked} (\huperidn\). Second aorist active participle of \huperora\ or \hupereid\, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Psalms:18:62; strkjv@55:1|). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom strkjv@11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." {But now} (\ta nun\). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also strkjv@27:22|. {All everywhere} (\pantas pantachou\). No exceptions anywhere. {Repent} (\metanoein\). Present active infinitive of \metanoe\ in indirect command, a permanent command of perpetual force. See on \metanoe\ ¯Acts:2:38| and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estsen hmeran\) First aorist active indicative of \histmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell\ and the present active infinitive of \krin\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri hi hrisen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \Hi\ (whom) is attracted from the accusative, object of \hrisen\ (first aorist active indicative of \horiz\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin paraschn\). Second aorist active participle of \parech\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith\, to persuade. {In that he hath raised him from the dead} (\anastsas auton ek nekrn\). First aorist active participle of \anistmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anaphermen\). Present active volitive subjunctive of \anapher\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian aineses\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheilen\). In apposition (\tout 'estin\) and explanation of \thusian aineses\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologountn ti onomati autou\). This use of \homologe\ with the dative in the sense of praise like \exomologe\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).

rwp@Hebrews:13:17 @{Obey} (\peithesthe\). Present middle imperative of \peith\ with dative case. {Submit} (\hupeikete\). Present active imperative of \hupeik\, old compound to yield under, to give up. Here only in N.T. {They watch} (\agrupnousin\). Present active indicative of \agrupne\ old verb (from \agre\, to search, \hupnos\, sleep), to seek after sleep, to be sleepless, be watchful (Mark:13:33|). {As they that shall give account} (\hs logon apodsontes\). Regular Greek idiom with \hs\ and the future participle. For \logon apodidmi\, to render account, see strkjv@Matthew:12:36|. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. {And not with grief} (\kai m stenazontes\). "And not groaning" (cf. strkjv@Romans:8:23|). {Unprofitable} (\alusiteles\). Old double compound adjective (alpha privative and \lusitels\ and this from \lu\, to pay, and \telos\, tax, useful or profitable as strkjv@Luke:17:2|), not profitable, not advantageous, by _litotes_, hurtful, pernicious. Common rhetorical _litotes_, here only in N.T.

rwp@James:4:9 @{Be afflicted} (\talaiprsate\). First aorist active imperative \talaipre\, old verb from \talaipros\ (Romans:7:24|), to endure toils, here only in N.T. Cf. \talaipriais\ in strkjv@5:1|. {Mourn} (\penthsate\). First aorist active imperative of \penthe\, old verb from \penthos\ (mourning, strkjv@4:9|), as in strkjv@Matthew:5:4f|. Often in N.T. joined as here with \klai\, to weep (Mark:16:10; strkjv@Luke:6:25|). A call to the godly sorrow spoken of in strkjv@2Corinthians:7:10| (Mayor), like an O.T. prophet. {Weep} (\klausate\). First aorist active imperative of \klai\. {Laughter} (\gels\). Old word from Homer down, only here in N.T. as \gela\, to {laugh} (opposite of \klai\), in N.T. only in strkjv@Luke:6:21,25|, but \katagela\ in strkjv@Luke:8:53| (Mark:5:40; strkjv@Matthew:9:24|). {Be turned} (\metatrapt\). Second aorist passive imperative of \metatrep\, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T. {Heaviness} (\katpheian\). Old word from \katphs\ (of a downcast look, from \kata\, \pha\ eyes), hanging down of the eyes like the publican in strkjv@Luke:18:13|, here only in N.T.

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\phneite me\). "Address me." \Phne\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \phneite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kals\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:13:34 @{New} (\kainn\). First, in contrast with the old (\archaios\, \palaios\), the very adjective used in strkjv@1John:2:7|) of the "commandment" (\entoln\) at once called old (\palaia\). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10,12|). {That ye love one another} (\hina agapte alllous\). Non-final use of \hina\ with present active subjunctive of \agapa\, the object clause being in the accusative case in apposition with \entoln\. Note the present tense (linear action), "keep on loving." {Even as} (\kaths\). The measure of our love for another is set by Christ's love for us.

rwp@John:13:35 @{By this} (\en touti\). Locative case with \en\, "In this way," viz., "if ye have love" (\ean agapn echte\), condition of third class (in apposition with \en touti\) with \ean\ and present active subjunctive of \ech\ ("keep on having love"). See strkjv@17:23| where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome (_ad Galat_. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also strkjv@14:31|. Tertullian (_Apol_. 39) urges it also as proof of being disciples. Hatred of one another _per contra_, is an argument that we are \not\ disciples (learners) of Jesus.

rwp@John:20:28 @{My Lord and my God} (\Hosea:kurios mou kai ho theos mou\). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the _Koin_. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\ti hodi tou Kain\). Locative case \hodi\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthsan\). First aorist passive indicative of \ekche\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\ti plani tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Plan\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\aplonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\ti antilogii tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

rwp@Luke:8:19 @{His mother and brethren} (\h mtr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \auti\.

rwp@Luke:23:29 @{Blessed} (\makariai\). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (1:25,36|). {To the hills} (\tois bounois\). A Cyrenaic word. In the N.T. only here and strkjv@3:5|. Quotation from strkjv@Hosea:10:8|.

rwp@Mark:14:54 @{Peter had followed him afar off} (\Hosea:Petros apo makrothen kolouthsen auti\). Here Mark uses the constative aorist (\kolouthsen\) where strkjv@Matthew:26:58|, and strkjv@Luke:22:54| have the picturesque imperfect (\kolouthei\), was following. Possibly Mark did not care to dwell on the picture of Peter furtively following at a distance, not bold enough to take an open stand with Christ as the Beloved Disciple did, and yet unable to remain away with the other disciples. {Was sitting with} (\n sunkathmenos\). Periphrastic imperfect middle, picturing Peter making himself at home with the officers (\hupretn\), under rowers, literally, then servants of any kind. strkjv@John:18:25| describes Peter as standing (\hests\). Probably he did now one, now the other, in his restless weary mood. {Warming himself in the light} (\thermainomenos prs to phs\). Direct middle. Fire has light as well as heat and it shone in Peter's face. He was not hidden as much as he supposed he was.

rwp@Mark:14:58 @{Made with hands} (\cheiropoiton\). In Mark alone. An old Greek word. The negative form \acheiropoiton\ here occurs elsewhere only in strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|. In strkjv@Hebrews:9:11| the negative \ou\ is used with the positive form. It is possible that a real \logion\ of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds verse 59| (not in Matthew). "And not even so did their witness agree together," repeating the point of verse 57|. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: "He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new." But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in strkjv@John:2:19|, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time.

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\hs probata en mesi lukn\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

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:3:9 @{I give} (\did\). Late omega form for \didmi\, but the \-mi\ form in strkjv@17:13| (\didoasin\). These Jewish converts are a gift from Christ. For this use of \didmi\ see strkjv@Acts:2:27; strkjv@10:40; strkjv@14:3|. There is ellipse of \tinas\ before \ek\ as in strkjv@2:10| (\ex humn\) and see strkjv@2:9| for "the synagogue of Satan." {Of them which say} (\tn legontn\). Ablative plural in apposition with \sunaggs\. On the construction of \heautous Ioudaious einai\ see on ¯2:9| (\Ioudaious einai heautous\, the order of words being immaterial). {But do lie} (\alla pseudontai\). Present middle indicative of \pseudomai\, explanatory positive, addition here to \kai ouk eisin\ of strkjv@2:9|, in contrast also with \ho althinos\ of verse 7| and in Johannine style (John:8:44; strkjv@1John:1:10; strkjv@2:4|). {I will make them} (\pois autous\). Future active indicative of \poie\, resuming the prophecy after the parenthesis (\tn--pseudontai\, which say--but do lie). {To come and worship} (\hina hxousin kai proskunsousin\). "That they come and worship" (final clause, like _facio ut_ in Latin, with \hina\ and the future active of \hk\ and \proskune\). The language is based on strkjv@Isaiah:45:14; strkjv@60:14|. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1Corinthians:14:24|). Later Ignatius (_Philad_. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews. {And to know} (\kai gnsin\). Continuation of the purpose clause with \hina\, but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with \hina\ in strkjv@22:14|. Probably a reminiscence of strkjv@Isaiah:43:4| in \eg gapsa se\ (I loved thee), first aorist active indicative.

rwp@Revelation:6:17 @{The great day} (\h hmera h megal\). The phrase occurs in the O.T. prophets (Joel:2:11,31; strkjv@Zephaniah:1:14|. Cf. strkjv@Jude:1:6|) and is here combined with "of their wrath" (\ts orgs autn\) as in strkjv@Zephaniah:1:15,18; strkjv@2:3; Rom strkjv@2:5|. "Their" (\autn\) means the wrath of God and of the Lamb put here on an equality as in strkjv@1:17f., strkjv@22:3,13; strkjv@1Thessalonians:3:11; strkjv@2Thessalonians:2:16|. Beckwith holds that this language about the great day having come "is the mistaken cry of men in terror caused by the portents which are bursting upon them." There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. {And who is able to stand?} (\kai tis dunatai stathnai?\). Very much like the words in strkjv@Nahum:1:6; strkjv@Malachi:3:2|. First aorist passive infinitive of \histmi\. It is a rhetorical question, apparently by the frightened crowds of verse 15|. Swete observes that the only possible answer to that cry is the command of Jesus in strkjv@Luke:21:36|: "Keep awake on every occasion, praying that ye may get strength to stand (\stathnai\, the very form) before the Son of Man."

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hesttas\). Second perfect predicate participle of \histmi\, intransitive and followed by \epi\ and the accusative case \gnias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalasss\ in the next clause, like \epi kephals\ in strkjv@12:1; strkjv@7:3|. {Corners} (\gnias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina m pnei anemos\). Negative purpose clause with \hina m\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gs, thalasss\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:18:4 @{Come forth, my people, out of her} (\exelthate, ho laos mou, ex auts\). Second aorist (urgency) active imperative (\-a\ form) of \exerchomai\. Like strkjv@Isaiah:48:20; strkjv@52:11; strkjv@Jeremiah:50:8; strkjv@51:6|, (about Babylon). See also the call of Abram (Genesis:12:1|). the rescue of Lot (Genesis:19:12ff.|). In the N.T. see strkjv@Mark:13:4; strkjv@2Corinthians:6:14; strkjv@Ephesians:5:11; strkjv@1Timothy:5:11|. \Hosea:laos\ is vocative with the form of the nominative. {That ye have no fellowship with her sins} (\hina m sunkoinnste tais hamartais auts\). Purpose clause with \hina m\ and the first aorist active subjunctive of \sunkoinne\, old compound (\sun\, together, \koinnos\, partner), in N.T. only here, strkjv@Phillipians:4:14; strkjv@Ephesians:5:11|. With associative instrumental case \hamartiais\. {And that ye receive not of her plagues} (\kai ek tn plgn auts hina m labte\). Another purpose clause dependent on the preceding, with \hina m\ and the second aorist active subjunctive of \lamban\, and with proleptic emphatic position of \ek tn plgn auts\ before \hina m\.

rwp@Romans:9:28 @{Finishing it and cutting it short} (\sunteln kai suntemnn\). Present active participles and note \sun-\ with each (perfective use of the preposition, finishing completely as in strkjv@Luke:4:13|, cutting off completely or abridging and here only in N.T.) The quotation is from strkjv@Isaiah:28:22|.