OT-PROPHET-MINOR.filter - rwp true:

rwp@John:13:14 @{If I then} (\ei oun eg\). Argumentative sense of \oun\ (therefore). Condition of first class, assumed to be true, with first aorist active indicative of \nipt\, "If I, being what I am, washed your feet" (as I did). {Ye also ought} (\kai humeis opheilete\). The obligation rests on you _a fortiori_. Present active indicative of the old verb \opheil\, to owe a debt (Matthew:18:30|). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in strkjv@1Timothy:5:10| did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (_pedilavium_) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

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 Mark and Matthew do not quote the witnesses precisely alike.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@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:3:8 @{I have set} (\dedka\). Perfect active indicative of \didmi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \didmi\. {A door opened} (\thuran neigmenn\). Perfect (triple reduplication) passive predicate participle of \anoig\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hn--autn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autn\ (it) after the relative \hn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etrsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tre\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk rns\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:19:9 @{Write} (\Grapson\). First aorist active imperative of \graph\ as in strkjv@1:11; strkjv@14:13|. The speaker may be the angel guide of strkjv@17:1|. {It is another beatitude} (\makarioi\, Blessed) like that in strkjv@14:13| (fourth of the seven in the book). {They which are bidden} (\hoi keklmenoi\). Articular perfect passive participle of \kale\, like strkjv@Matthew:22:3; strkjv@Luke:14:17|. Cf. strkjv@Revelation:17:14|. This beatitude reminds us of that in strkjv@Luke:14:15|. (Cf. strkjv@Matthew:8:11; strkjv@26:29|.) {These are true words of God} (\Houtoi hoi logoi althinoi tou theou eisin\). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).