OT-PROPHET.filter - rwp 144:

rwp@John:19:24 @{Let us not rend it} (\m schismen auton\). \M\ with first aorist active volitive subjunctive of \schiz\, to split. It was too valuable to ruin. {Cast lots} (\lachmen\). Second aorist active volitive subjunctive of \lagchan\. The usual meaning is to obtain by lot (Luke:1:9; strkjv@Acts:1:17|). Field (_Ot. Norv_. 72) holds that no example has been found where it means "cast lots" as here, but Thayer cites _Isocrates_, p. 144b and _Diod_. 4, 63. John here quotes with the usual formula strkjv@Psalms:22:18| (LXX verbatim) and finds a fulfilment here. The enemies of the Lord's Anointed treated him as already dead (Westcott) and so cast lots (\elabon klron\, the common phrase as in strkjv@Matthew:27:35|).

rwp@Revelation:11:1 @{A reed} (\kalamos\). Old word for a growing reed (Matthew:11:7|) which grew in immense brakes in the Jordan valley, a writer's reed (3John:1:7|), a measuring-rod (here, strkjv@21:15f.; strkjv@Ezekiel:40:3-6; strkjv@42:16-19|). {Like a rod} (\homoios rabdi\). See strkjv@2:27; strkjv@Mark:6:8| for \rabdos\. {And one said} (\legn\). "Saying" (present active masculine participle of \leg\) is all that the Greek has. The participle implies \edken\ (he gave), not \edoth\, a harsh construction seen in strkjv@Genesis:22:20; strkjv@38:24|, etc. {Rise and measure} (\egeire kai metrson\). Present active imperative of \egeir\ (intransitive, exclamatory use as in strkjv@Mark:2:11|) and first aorist active imperative of \metre\. In strkjv@Ezekiel:42:2ff.| the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13|) before the seventh trumpet (11:15|). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark:13:2; strkjv@Matthew:24:2; strkjv@Luke:21:6|) and which was also attributed to Stephen (Acts:6:14|). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses 1,2|), the mission of the two witnesses (3-12|), the rescue of the remnant (13|). There is a heavenly sanctuary (7:15; strkjv@11:19; strkjv@14:15|, etc.), but here \naos\ is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; strkjv@2Thessalonians:2:4; strkjv@1Corinthians:3:16f.; strkjv@2Corinthians:6:16; strkjv@Ephesians:2:19ff.|). For altar (\thusiastrion\) see strkjv@8:3|. Perhaps measuring as applied to "them that worship therein" (\tous proskunountas en auti\) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

rwp@Revelation:14:1 @{The Lamb} (\to arnion\). See strkjv@5:6; strkjv@7:17; strkjv@12:11; strkjv@13:8| and is in contrast with the anarthrous \arnion\ in strkjv@13:11|. This proleptic vision of the Lamb "standing on the mount Zion" (\hestos epi to oros Sin\, second perfect active participle neuter of \histmi\ with \epi\ and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Hebrews:12:22|), the Jerusalem above (Galatians:4:26|), the seat of the Messianic Kingdom whether heaven or the new earth (Revelation:21; 22|). These victors have the name of the Lamb and God upon their foreheads as in strkjv@3:12; strkjv@22:4|, in place of the mark of the beast above (13:16; strkjv@14:11|). This seal protects them (9:4|). {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). "Thousands" literally (\chilias\ feminine word for a thousand and so \echousai\ feminine plural). For the 144,000 see strkjv@7:5,8|, though some scholars seek a distinction somehow.

rwp@Revelation:14:2 @{As a voice of many waters} (\hs phnn hudatn polln\). For which see strkjv@1:15|. {Of a great thunder} (\bronts megals\). For which see strkjv@6:1; strkjv@19:6|. For this voice out of heaven see strkjv@10:4; strkjv@14:15; strkjv@18:4| and note accusative with \kousa\. {As the voice of harpers harping with their harps} (\hs kitharidn kitharizontn en tais kitharais autn\). Triple use of \kithara\ (5:8|), \kitharidn\ (18:22|), \kitharizontn\ (old verb \kithariz\, in N.T. only here and strkjv@1Corinthians:14:7|). Wonderful melody in this chorus by the angels, not by the 144,000.

rwp@Revelation:14:3 @{They sing as it were a new song} (\aidousin hs idn kainn\). See strkjv@5:9| for this phrase (cognate accusative) save that here \hs\ (as if) is added. There the new song was sung by the four living creatures and the elders, but here "before" (\enpion\) them and so apparently by the throng who were themselves redeemed by the Lamb. {No man could learn the song save} (\oudeis edunato mathein tn idn ei m\). Imperfect (\edunato\) of \dunamai\ and second aorist (ingressive) active infinitive of \manthan\. In strkjv@5:9-12| the angels join in the song. In strkjv@15:3| it is the Song of Moses and the Lamb. {Even they that had been purchased out of the earth} (\hoi gorasmenoi apo ts gs\). Perfect passive articular participle of \agoraz\, purchased by the blood of the Lamb (5:9|), masculine plural in apposition with \chiliades\ (thousands) feminine plural (7:5,8; strkjv@14:1|). \Apo\ (from) here, though \ek\ (out of) in strkjv@5:9|. The 144,000 are not yet separated from the earth (John:17:15|). Whether the 144,000 here are identical with that number in strkjv@7:4-8| or not, they must embrace both men and women.

rwp@Revelation:14:4 @{Were not defiled with women} (\meta gunaikn ouk emolunthsan\). First aorist passive indicative of \molun\, old verb, to stain, already in strkjv@3:4|, which see. The use of this word rules out marriage, which was not considered sinful. {For they are virgins} (\parthenoi gar eisin\). \Parthenos\ can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew:19:12|), as did Paul (1Corinthians:7:1,8,32,36|). Marriage is approved by Paul in strkjv@1Timothy:4:3| and by strkjv@Hebrews:13:4|. The New Testament exalts marriage and this passage should not be construed as degrading it. {Whithersoever he goeth} (\hopou an hupagei\). Indefinite local clause with modal \an\ and the present active indicative of \hupag\. The Christian life is following the Lamb of God as Jesus taught (Mark:2:14; strkjv@10:21; strkjv@Luke:9:59; strkjv@John:1:43; strkjv@21:19|, etc.) and as Peter taught (1Peter:2:21|) and John (1John:2:6|). {Were purchased from among men} (\gorasthsan apo tn anthrpn\). First aorist passive indicative of \agoraz\, repeating the close of verse 3|. {First fruits} (\aparch\). See for this word strkjv@1Corinthians:16:15; strkjv@Romans:11:16; strkjv@16:5|. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew:9:37|), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans:12:1; strkjv@Hebrews:13:15; strkjv@1Peter:2:5|).

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:21:17 @{A hundred and forty and four cubits} (\hekaton tesserakonta tessarn pchn\). Another multiple of 12 (12x12=144) as in strkjv@7:4; strkjv@14:1|. It is not clear whether it is the height or the breadth of the wall that is meant, though \hupsos\ (height) comes just before. That would be 216 feet high (cf. verse 12|), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. {According to the measure of a man, that is, of an angel} (\metron anthrpou, ho estin aggelou\). No preposition for "according to," just the accusative case of general reference in apposition with the verb \emetrsen\. Though measured by an angel, a human standard was employed, man's measure which is angel's (Bengel).