OT-PROPHET.filter - rwp Michael:

rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en phni archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \phni\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christi anastsontai prton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

rwp@Info_2Peter @ THE RESEMBLANCE TO THE EPISTLE OF JUDE This is undoubted, particularly between Jude:and the second chapter of II Peter. Kuhl argues that strkjv@2Peter:2:1-3:2| is an interpolation, though the same style runs through out the Epistle. "The theory of interpolation is always a last and desperate expedient" (Bigg). In II Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude:we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude:mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude:than in II Peter, though II Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude:was before (just before) II Peter, though it is only a feeling and not a conviction.

rwp@Info_Epistles-Pastorial @ Special Books on the Pastoral Epistles (besides Introductions to the N.T., Apostolic History, Lives of Paul, the Epistles of Paul as a whole): Belser (1907), Bernard (_Cambridge Gr. T., 1899), E. F. Brown (_Westminster_, 1917), Bowen (_Dates of P. Letters_, 1900), Dibelius (_Handbuch_, 1913), Ellicott (1883), P. Fairbairn, P. N. Harrison (_Problem of the Past. Eps._, 1921), Harvey (1890), Hesse (_Die Entst._, 1889), Humphreys (_Camb. B._, 1897), Huther (1890), H. J. Holtzmann (1880), James (_Genuineness and Authorship of P. Eps._, 1906), Kohler (_Schriften N.T._, 2 Aufl. 1907), Knabenbauer (1913), Kraukenberg (1901), Laughlin (_Past. Eps. in Light of One Rom. Imp._, 1905), Lilley (1901), W. Lock (_Int. & Crit. Comm._, 1924), Lutgert (_Die Irrlehre d. P._, 1909), Maier (_Die Hauptprobleme d. P._, 1910), Mayer (1913), Meinertz (1913), Michaelis, W (Pastoralbriefe etc. zur Echtheitsfrage der Pastoralbriefe, 1930), Niebergall (_Handbuch_, 1909), Parry (1920), Plummer (_Exp. B._, 1896), Pope (1901), Riggenbach (1898), Stock (_Plain Talks on_, 1914), Strachan (_Westm. N.T._, 1910), von Soden (_Hand-Comm._, 1891), Wace (_Sp. Comm._, 1885), B. Weiss (_Meyer Komm._, ed. 5, 1886), White (Exp. Grk. T., 1910), Wohlenberg (_Zahn's Komm._, 1906). Info_Epistles-Paul

rwp@Luke:1:19 @{Gabriel} (\Gabril\). The Man of God (Daniel:8:6; strkjv@9:21|). The other angel whose name is given in Scripture is Michael (Daniel:10:13,21; strkjv@Jude:1:9; strkjv@Revelation:12:7|). The description of himself is a rebuke to the doubt of Zacharias.

rwp@Info_Philipians @ Some special books on Philippians are those by Beet (1891), Burns (1917), Dibelius (1911), Ellicott (new ed. 1890), Wohlenberg in Zahn Komm. (3rd ed. 1917), Haupt in Meyer Komm. (8 ed. 1902), Jones in Westm. Comm. (1920), Johnstone (1904), Jowett (1909), Kennedy in Exp. Gk. Test. (1903), Klopper (1893), Knabenbauer (1913), Lightfoot (9 ed. 1891), Lipsius (1893), Lohmeyer in Meyer Komm. (8 ed. 1930), Lueken (1906), Martin (New Cent. Bible), Michael (1928), Moule (Phil. Studies), Plummer (1919), Rainy (Exp. Bible 1893), Robertson (1917), Vincent (Int. Crit., 2 ed. 1910).

rwp@Revelation:8:2 @{Stand} (\hestkasin\). Perfect active of \histmi\ (intransitive). Another "hebdomad" so frequent in the Apocalypse. The article (the seven angels) seems to point to seven well-known angels. In Enoch strkjv@20:7 the names of seven archangels are given (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and "angels of the Presence" is an idea like that in strkjv@Isaiah:63:9|. We do not know precisely what is John's idea here. {Seven trumpets} (\hepta salpigges\). We see trumpets assigned to angels in strkjv@Matthew:24:31; strkjv@1Thessalonians:4:16; strkjv@1Corinthians:15:52; strkjv@Revelation:4:1,4|. See also the use of trumpets in strkjv@Joshua:6:13; strkjv@Joel:2:1|. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

rwp@Revelation:12:7 @{There was war in heaven} (\egeneto polemos en ti ourani\). "There came to be war in heaven" (\egeneto\, not \n\). "Another \tableau\, not a \smeion\ (vv. 1,3|), but consequent upon the two \smeia\ which precede it. The birth and rapture of the Woman's Son issue in a war which invades the \epourania\" (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark:1:13; strkjv@Luke:22:3,31; strkjv@John:12:31; strkjv@14:30; strkjv@16:11|), just so Christ's return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. strkjv@Luke:10:18; strkjv@1Kings:22:1ff.; strkjv@Job:1; 2; strkjv@Zechariah:3:1ff|. {Michael and his angels} (\ho Michal kai hoi aggeloi autou\). The nominative here may be in apposition with \polemos\, but it is an abnormal construction with no verb, though \egeneto\ (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel:10:13,21; strkjv@12:1|) and is called the archangel in strkjv@Jude:9|. {Going forth to war} (\tou polemsai\). This genitive articular infinitive is another grammatical problem in this sentence. If \egeneto\ (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like strkjv@Acts:10:25|. {With the dragon} (\meta tou drakontos\). On the use of \meta\ with \poleme\ see strkjv@2:16; strkjv@13:4; strkjv@17:14| (nowhere else in N.T.). The devil has angels under his command (Matthew:25:41|) and preachers also (2Corinthians:11:14f.|). {Warred} (\epolemsen\). Constative aorist active indicative of \poleme\, picturing the whole battle in one glimpse.

rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katgr\). The regular form, \katgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katgr\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diakn\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hmeras kai nuktos\). Genitive of time. "By day and by night."

rwp@Revelation:12:11 @{They overcame him} (\autoi eniksan\). First aorist active indicative of \nika\, the verb used by Jesus of his own victory (John:16:33|) and about him (Revelation:3:21; strkjv@5:5|). "The victory of the martyrs marks the failure of Satan's endeavours" (Swete). {Because of the blood of the Lamb} (\dia to haima tou arniou\). As in strkjv@1:5; strkjv@5:6,9; strkjv@7:14|. The blood of Christ is here presented by \dia\ as the ground for the victory and not the means, as by \en\ in strkjv@1:5; strkjv@5:9|. Both ideas are true, but \dia\ with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John:1:29; strkjv@1John:1:7|). Christ conquered Satan, and so makes our victory possible (Luke:11:21f.; strkjv@Hebrews:2:18|). "Thus the Lamb is the true \sungoros\ (like Michael) of the New Israel, its \parakltos pros ton patera\ (1John:2:1|)" (Swete). {Because of the Word of their testimony} (\dia ton logon ts marturias autn\). The same use of \dia\, "because of their testimony to Jesus" as in John's own case in strkjv@1:9|. These martyrs have been true to their part. {They loved not their life even unto death} (\ouk gapsan ten psuchn autn achri thanatou\). First aorist active indicative of \agapa\. They did resist "unto blood" (\mechris haimatos\ strkjv@Hebrews:12:4|) and did not put their own lives before loyalty to Christ. There is a direct reference to the words of Jesus in strkjv@John:12:25| as illustrated also in strkjv@Mark:8:35; strkjv@Matthew:10:39; strkjv@16:25; strkjv@Luke:9:24; strkjv@17:33|. Paul's own example is pertinent (Acts:21:13; strkjv@Phillipians:1:20ff.|). Jesus himself had been "obedient unto death" (Phillipians:2:8|). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured.

rwp@Revelation:19:14 @{The armies which are in heaven} (\ta strateumata ta en ti ourani\). See strkjv@12:7| for Michael and angels warring with the dragon, and also strkjv@Matthew:26:53| for the angels at Christ's call, not to say strkjv@Hebrews:1:6f.,14; strkjv@Matthew:13:41; strkjv@Revelation:5:11f|. {Followed} (\kolouthei\). Imperfect active and singular (\strateumata\, neuter plural) of \akolouthe\, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" (\eph' hippois leukois\) like the Leader and, like him "clothed in fine linen white and pure" (\endedumenoi bussinon leukon katharon\) like the Leader again (19:8|). Note \endedumenoi\ here as in strkjv@1:13; strkjv@15:6|.