OT-PROPHET.filter - rwp Samuel:

rwp@1Corinthians:4:21 @{With a rod} (\en rabdi\). The so-called instrumental use of \en\ like the Hebrew (1Samuel:17:43|). The shepherd leaned on his rod, staff, walking stick. The paedagogue had his rod also. {Shall I come?} (\elth;\). Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.

rwp@1Timothy:3:13 @{Gain to themselves} (\heautois peripoiountai\). Present middle indicative of \peripoie\, old verb, to make besides (\peri\, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (\heautois\) repeated as often happens in the _Koin_. In N.T. only here, strkjv@Luke:17:33; strkjv@Acts:20:28| (Paul also, quoting strkjv@Isaiah:43:21|). {A good standing} (\bathmon kalon\). Late word from \bain\, in LXX for steps at a door (1Samuel:5:5|). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. {Much boldness} (\polln parrsian\). A Pauline phrase (2Corinthians:3:12; strkjv@7:4; strkjv@Phillipians:1:20|). {In the faith which is in Christ Jesus} (\en pistei ti en Christi Isou\). Pauline phrase again (Acts:26:18; strkjv@Galatians:3:26; strkjv@Colossians:1:4; strkjv@Ephesians:1:15; strkjv@2Timothy:1:13; strkjv@3:15|).

rwp@1Timothy:6:11 @{O man of God} (\ anthrpe theou\). In N.T. only here and strkjv@2Timothy:3:17|, there general and here personal appeal to Timothy. Cf. strkjv@Deuteronomy:33:1; strkjv@1Samuel:2:27|. {Flee} (\pheuge\), {follow after} (\dike\). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. {Meekness} (\praupathian\). Late compound from \praupaths\, in Philo about Abraham, here only in N.T.

rwp@1Timothy:6:13 @{Who quickeneth all things} (\tou zogonountos ta panta\). Present active participle of \zogone\ (\zogonos\, from \zos, gen\), late word to give life, to bring forth alive, in N.T. only here and strkjv@Acts:7:19|. See strkjv@1Samuel:2:6|. {Before Pontius Pilate} (\epi Pontiou Peilatou\). Not "in the time of," but "in the presence of." {Witnessed} (\martursantos\). Note \marture\, not \homologe\ as in verse 12|. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in strkjv@John:18|.

rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatatheses\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithmi\. {For we are the temple of the living God} (\hmeis gar naos theou esmen zntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kaths eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoiks en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.

rwp@2Corinthians:6:18 @{Saith the Lord Almighty} (\legei Kurios pantokratr\). strkjv@2Samuel:7:8|. This use of \eis\ is a Hebraism for Hebrew _le_ instead of predicate nominative. \Pantokratr\ (\ps, krate\, Ruler of all) is common in the LXX. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.

rwp@2Peter:2:15 @{Forsaking} (\kataleipontes\). Present active participle of \kataleip\ (continually leaving) or \katalipontes\ (second aorist active), having left. {The right way} (\eutheian hodon\). "The straight way" of strkjv@1Samuel:12:23| (cf. strkjv@Matthew:7:13f.| for this use of \hodos\), "the way of truth" (2:2|). {They went astray} (\eplanthsan\). First aorist passive indicative of \plana\, like strkjv@Mark:12:24|. {The way of Balaam} (\ti hodi tou Balaam\). Associative instrumental case after \exakolouthsantes\, for which verb see strkjv@1:16; strkjv@2:2|. These false teachers, as shown in verse 13|, followed the way of Balaam, "who loved the hire of wrong-doing" (\hos misthon adikias gapsen\).

rwp@Acts:3:24 @{From Samuel} (\apo Samoul\). Schools of prophets arose in his time, few before him (1Samuel:3:1|).

rwp@Acts:7:46 @{Asked} (\itsato\). Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. strkjv@2Samuel:7:2f|. {A habitation} (\sknma\). Like strkjv@Psalms:132:5|, but it was a house that David proposed to build (2Samuel:7:2|), not a tent (\skn\) which already existed. \Sknma\ here means a more permanent abode (\oikon\, house, in verse 47|), though from the same root as \skn\.

rwp@Acts:9:5 @{Lord} (\kurie\). It is open to question if \kurie\ should not here be translated "Sir" as in strkjv@16:30| and in strkjv@Matthew:21:29,30; strkjv@John:5:7; strkjv@12:21; strkjv@20:15|; and should be so in strkjv@John:9:36|. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in strkjv@22:10| "What shall I do, Lord?" Saul may have recognized the vision as from God as Cornelius says "Lord" in strkjv@10:4|. Saul surrendered instantly as Thomas did (John:20:28|) and as little Samuel (1Samuel:3:9|). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

rwp@Acts:9:21 @{Were amazed} (\existanto\). Imperfect middle indicative of \existmi\. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. {Made havock} (\porthsas\). First aorist active participle of \porthe\, to lay waste, an old verb, but only here and strkjv@Galatians:1:13,23| by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Samuel:10:12|) revived with a new meaning (Furneaux). {Had come} (\elluthei\). Past perfect indicative active. {Might bring} (\agagi\). Second aorist (effective) active subjunctive of \ag\ with \hina\ (purpose). {Bound} (\dedemenous\). Perfect passive participle of \de\. Interesting tenses.

rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

rwp@Acts:13:20 @{And after these things} (\kai meta tauta\). That is, the time of the Judges then began. Cf. strkjv@Judges:2:16|. {Until Samuel the prophet} (\hes Samoul prophtou\). The _terminus ad quem_. He was the last of the judges and the first of the prophets who selected the first king (Saul) under God's guidance. Note the absence of the Greek article with \prophtou\.

rwp@Acts:13:21 @{They asked} (\itsanto\). First aorist indirect middle indicative, they asked for themselves. They were tired of a theocracy. Cf. strkjv@1Samuel:8:5; strkjv@10:1|. Paul mentions with pride that Benjamin was the tribe of Saul (his name also), but he does not allude to Saul's sin (Furneaux). {For the space of forty years} (\et tesserakonta\). Accusative of extent of time. Not in the O.T., but in Josephus, _Ant_. VI. 14, 9.

rwp@Acts:13:22 @{When he had removed him} (\metastsas auton\). First aorist active participle of \methistmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelmata\), plural, of God.

rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\Stra Isoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).

rwp@Acts:13:34 @{Now no more to return to corruption} (\mketi mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Corinthians:15:23; strkjv@Romans:6:9|). {He hath spoken} (\eirken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See strkjv@2Samuel:7:13|. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.

rwp@Acts:15:16 @{I will build again} (\anoikodoms\). Here LXX has \anasts\. Compound (\ana\, up or again) of \oikodome\, the verb used by Jesus in strkjv@Matthew:16:18| of the general church or kingdom as here which see. {The tabernacle of David} (\tn sknn Daueid\), a poetical figure of the throne of David (2Samuel:7:12|) now "the fallen tent" (\tn peptkuian\), perfect active participle of \pipt\, state of completion. {The ruins thereof} (\ta katestrammena auts\). Literally, "the ruined portions of it." Perfect passive participle of \katastreph\, to turn down. It is a desolate picture of the fallen, torn down tent of David. {I will let it up} (\anorths\). Old verb from \anortho\ (\ana, orthos\), to set upright. See on strkjv@Luke:3:13| of the old woman whose crooked back was set straight.

rwp@Acts:16:15 @{And when she was baptized} (\hs de ebaptisth\). First aorist passive indicative of \baptiz\. The river Gangites was handy for the ordinance and she had now been converted and was ready to make this public declaration of her faith in Jesus Christ. {And her household} (\kai ho oikos auts\). Who constituted her "household"? The term \oikos\, originally means the building as below, "into my house" and then it includes the inmates of a house. There is nothing here to show whether Lydia's "household" went beyond "the women" employed by her who like her had heard the preaching of Paul and had believed. "Possibly Euodia and Syntyche and the other women, strkjv@Phillipians:4:2,3|, may have been included in the family of Lydia, who may have employed many slaves and freed women in her trade" (Knowling). "This statement cannot be claimed as any argument for infant baptism, since the Greek word may mean her servants or her work-people" (Furneaux). In the household baptisms (Cornelius, Lydia, the jailor, Crispus) one sees "infants" or not according to his predilections or preferences. {If ye have judged me} (\ei kekrikate me\). Condition of the first class, assumed to be true (\ei\ and the indicative, here perfect active of \krin\). She had confessed her faith and submitted to baptism as proof that she was "faithful to the Lord" (\pistn ti kurii\), believing on the Lord. "If she was fit for that, surely she was fit to be their hostess" (Furneaux). And Paul and his party had clearly no comfortable place to stay while in Philippi. The ancient hotels or inns were abominable. Evidently Paul demurred for there were four of them and he did not wish to sacrifice his independence or be a burden even to a woman of wealth. {And she constrained us} (\kai parebiasato hmas\). Effective first aorist middle of \parabiazomai\, late word, in the N.T. only here and strkjv@Luke:24:29|. Some moral force (\bia\) or hospitable persuasion was required (cf. strkjv@1Samuel:28:23|), but Lydia had her way as women usually do. Songs:he accepted Lydia's hospitality in Philippi, though he worked for his own living in Thessalonica (2Thessalonians:3:8|) and elsewhere (2Corinthians:11:9|). Songs:far only women have been won to Christ in Philippi. The use of "us" shows that Luke was not a householder in Philippi.

rwp@Acts:16:16 @{A spirit of divination} (\pneuma puthna\). Songs:the correct text with accusative (apparition, a spirit, a python), not the genitive (\puthnos\). Hesychius defines it as \daimonion manikon\ (a spirit of divination). The etymology of the word is unknown. Bengel suggests \puthesthai\ from \punthanomai\, to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called \Puthios Apollo\ and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1Corinthians:8:4|). But Plutarch (A.D. 50-100) says that the term \puthnes\ was applied to ventriloquists (\eggastrimuthoi\). In the LXX those with familiar spirits are called by this word ventriloquists (Leviticus:19:31; strkjv@20:6,27|, including the witch of Endor strkjv@1Samuel:28:7|). It is possible that this slave girl had this gift of prophecy "by soothsaying" (\manteuomen\). Present middle participle of \manteuomai\, old heathen word (in contrast with \prophteu\) for acting the seer (\mantis\) and this kin to \mainomai\, to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles. {Brought} (\pareichen\). Imperfect active of \parech\, a steady source of income. {Much gain} (\ergasian polln\). Work, business, from \ergazomai\, to work. {Her masters} (\tois kuriois auts\). Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the "white slave" trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers.

rwp@Acts:18:6 @{When they opposed themselves} (\antitassomenn autn\). Genitive absolute with present middle (direct middle again) of \antitass\, old verb to range in battle array (\tass\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima humn epi tn kephaln humn\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.

rwp@Acts:23:12 @{Banded together} (\poisantes sustrophn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\hes hou apokteinsin\). First aorist active subjunctive of \apoktein\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Acts:27:34 @{For this is for your safety} (\touto gar pros ts humeteras strias huparchei\). Note \stria\ in sense of "safety," literal meaning, not spiritual salvation. This is the only instance in the N.T. of the use of \pros\ with the ablative meaning "from the side of" your safety, though a classic idiom (Robertson, _Grammar_, p. 623), an example of Luke's literary style. {Perish} (\apoleitai\). Future middle (intransitive) of \apollumi (-u)\, to destroy. Songs:the oldest MSS. rather than \peseitai\ from \pipt\, to fall. This proverbial expression occurs also in strkjv@Luke:21:18| which see and in strkjv@1Samuel:14:45; strkjv@2Samuel:14:11; strkjv@1Kings:1:52|.

rwp@Hebrews:1:3 @{Being} (\n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \n\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparchn\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma ts doxs\). The word \apaugasma\, late substantive from \apaugaz\, to emit brightness (\aug, augaz\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktr ts hupostases\). \Charaktr\ is an old word from \charass\, to cut, to scratch, to mark. It first was the agent (note ending \=tr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morph theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\phern te\). Present active participle of \pher\ closely connected with \n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\ti rmati ts dunames autou\). Instrumental case of \rma\ (word). See strkjv@11:3| for \rmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon tn hamartin\). \Katharismos\ is from \kathariz\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poisamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\ts megalosuns en hupslois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupslois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:1:5 @{Unto which} (\Tini\). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms:29:1|), but no single angel is called God's Son like the Messiah in strkjv@Psalms:2:7|. Dods takes "have I begotten thee" (\gegennka se\, perfect active indicative of \genna\) to refer to the resurrection and ascension while others refer it to the incarnation. {And again} (\kai palin\). This quotation is from strkjv@2Samuel:7:14|. Note the use of \eis\ in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See strkjv@Matthew:19:5; strkjv@Luke:2:34|. Like Old English "to" or "for." See strkjv@2Corinthians:6:18; strkjv@Revelation:21:7| for the same passage applied to relation between God and Christians while here it is treated as Messianic.

rwp@Hebrews:2:7 @{Thou madest him a little lower} (\elattsas auton brachu ti\). First aorist active of old verb \elatto\ from \elattn\ (less), causative verb to lessen, to decrease, to make less, only here, and verse 9| and strkjv@John:3:30| in N.T. \Brachu ti\ is accusative neuter of degree like strkjv@2Samuel:16:1|, "some little," but of time in strkjv@Isaiah:57:17| (for a little while). {Than the angels} (\par' aggelous\). "Beside angels" like \para\ with the accusative of comparison in strkjv@1:4,9|. The Hebrew here has _Elohim_ which word is applied to judges in strkjv@Psalms:82:1,6| (John:10:34f.|). Here it is certainly not "God" in our sense. In strkjv@Psalms:29:1| the LXX translates _Elohim_ by \huoi theou\ (sons of God). {Thou crownedst} (\estephansas\). First aorist active indicative of old verb, \stephano\, to crown, in N.T. only here and strkjv@2Timothy:2:5| The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7| is absent in B.

rwp@Hebrews:3:2 @{Who was faithful} (\piston onta\). Present active participle with predicate accusative agreeing with \Isoun\, "as being faithful." {That appointed him} (\ti poisanti auton\). See strkjv@1Samuel:12:6|. Dative case of the articular participle (aorist active) of \poie\ and the reference is to God. Note \pistos\ as in strkjv@2:17|. {As also was Moses} (\hs kai Muss\). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (\en holi ti oiki autou\), an allusion to strkjv@Numbers:12:7| (\ean holi ti oiki mou\) about Moses. The "his" is God's. The use of \oikos\ for the people (family) of God, not the building, but the group (1Timothy:3:15|) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

rwp@Hebrews:9:18 @{The first covenant} (\h prt\). Supply \diathk\ as in strkjv@9:1|. {Has been dedicated} (\enkekainistai\). Stands dedicated. Perfect passive indicative of \enkainizo\, a late verb in LXX, one papyrus, and in N.T. only here and strkjv@10:20|. It means to renew, to inaugurate (1Samuel:11:14; strkjv@2Chronicles:15:8|) and in strkjv@1Kings:8:63| to dedicate. Note \ta enkainia\ (John:10:22|) for the feast of dedication.

rwp@Hebrews:11:32 @{And what shall I more say?} (\Kai ti eti leg;\). Deliberative present active subjunctive (same form as indicative, \leg\). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31|). {Will fail me if I tell about} (\epileipsei me digoumenon peri\). Literally, "will leave me telling about." Present middle participle of \digeomai\, to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with \me\. Vivid and picturesque description of the author's embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets" (\tn prophtn\, the for-speakers for God) of whom Samuel was the leader.

rwp@Hebrews:11:34 @{Quenched the power of fire} (\esbesan dunamin puros\). First aorist active indicative of \sbennumi\ (Matthew:12:20|). See strkjv@Daniel:3:19-28|. {Escaped the edge of the sword} (\ephugon stomata machairs\). Second aorist active indicative of \pheug\, old verb to flee. "Mouths (\stomata\) of the sword" (Luke:21:24|). See strkjv@1Samuel:18:11; strkjv@1Kings:19:2|. {Were made strong} (\edunamthsan\). First aorist passive indicative of \dunamo\, late verb from \dunamis\ as in strkjv@Colossians:1:11|. {Waxed mighty in war} (\egenthsan ischuroi en polemi\). "Became strong in battle" (Psalms:18:34ff.|). {Armies of aliens} (\parembolas allotrin\). Late compound (\para, en, ball\) for encampment (Polybius, Plutarch), barracks (Acts:21:34,37|), armies in battle line (Revelation:20:9| and here as in LXX and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

rwp@Hebrews:11:35 @{By a resurrection} (\ex anastases\). Cf. strkjv@1Kings:17:17ff.; strkjv@2Kings:4:8-37|. {Were tortured} (\etumpanisthsan\). First aorist passive indicative of \tumpaniz\, late verb from \tumpanon\ (kettledrum, drumstick), to beat the drum, to beat to death (cf. II Macc. 7 about Eleazar and the Mother and the seven sons), once in LXX (1Samuel:21:13|). {Not accepting their deliverance} (\ou prosdexamenoi tn apolutrsin\). Offered at the price of disloyalty as in II Macc. strkjv@6:21-27. {That they might obtain a better resurrection} (\hina kreittonos anastases tuchsin\). Purpose clause with \hina\ and the second aorist active subjunctive of \tugchan\ to obtain with the genitive case. A "better resurrection" than the temporary ones alluded to in this verse by the women.

rwp@James:2:16 @{And one of you say unto them} (\eipi de tis autois ex humn\). Third-class condition again continued from verse 15| with second aorist active subjunctive \eipi\. {Go in peace} (\hupagete en eirni\). Present active imperative of \hupag\. Common Jewish farewell (Judges:18:6; strkjv@1Samuel:1:17; strkjv@20:42; strkjv@2Samuel:15:9|). Used by Jesus (Mark:5:34; strkjv@Luke:7:50|). {Be ye warmed and filled} (\thermainesthe kai chortazesthe\). Present imperative either middle (direct) or passive. We have \thermainomai\ as a direct middle in strkjv@John:18:18| (were warming themselves) and that makes good sense here: "Warm yourselves." \Chortaz\ was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves. {And yet ye give not} (\m dte de\). Third-class condition with \de\ (and yet) and \m\ and the second aorist active subjunctive of \didmi\, to give, cold deeds with warm words. {The things needful to the body} (\ta epitdeia tou smatos\). "The necessities of the body" (the necessaries of life). Old adjective from adverb \epitdes\ (enough), only here in N.T. {What doth it profit?} (\ti ophelos;\). As in verse 14| and here the conclusion (apodosis) of the long condition begun in verse 15|.

rwp@James:5:18 @{Gave rain} (\hueton edken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastsen\). First aorist active of \blastan\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.

rwp@John:2:4 @{Woman} (\gunai\). Vocative case of \gun\, and with no idea of censure as is plain from its use by Jesus in strkjv@19:26|. But the use of \gunai\ instead of \mter\ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. {What have I to do with thee?} (\Ti emoi kai soi;\). There are a number of examples of this ethical dative in the LXX (Judges:11:12; strkjv@2Samuel:16:10; strkjv@1Kings:17:18; strkjv@2Kings:3:13; strkjv@2Chronicles:35:21|) and in the N.T. (Mark:1:24; strkjv@5:7; strkjv@Matthew:8:29; strkjv@27:19; strkjv@Luke:8:28|). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (_Journal of Theol. Studies_, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. {Mine hour is not yet come} (\oup hkei h hra mou\). This phrase marks a crisis whenever it occurs, especially of his death (7:30; strkjv@8:20; strkjv@12:23; strkjv@13:1; strkjv@17:1|). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

rwp@John:9:24 @{A second time} (\ek deuterou\). He had given the Pharisees the facts the first time (9:15|). It was really the third time (see \palin\ in strkjv@9:17|). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. {Give glory to God} (\dos doxan ti thei\). Second aorist active imperative of \didmi\ (cf. \sches, hes\). This phrase does not mean gratitude to God as in strkjv@Luke:17:18|. It is rather an adjuration to speak the truth (Joshua:7:19; strkjv@1Samuel:6:5|) as if he had not done it before. Augustine says: "_Quid est Daniel:gloriam Deo? Nega quod accepisti._" Is a sinner (\hamartlos estin\). They can no longer deny the fact of the cure since the testimony of the parents (9:19|) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between \dikaios\ (righteous) and \hamartlos\ (sinner).

rwp@John:10:11 @{I am the good shepherd} (\eg eimi ho poimn ho kalos\). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses 2ff|. Vulgate _pastor bonus_. Philo calls his good shepherd \agathos\, but \kalos\ calls attention to the beauty in character and service like "good stewards" (1Peter:4:10|), "a good minister of Christ Jesus" (1Timothy:4:6|). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke:8:15|). "Beauty is as beauty does." That is \kalos\. {Layeth down his life for his sheep} (\tn psuchn autou tithsin huper tn probatn\). For illustration see strkjv@1Samuel:17:35| (David's experience) and strkjv@Isaiah:31:4|. Dods quotes Xenophon (_Mem_. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has \psuchn katetheto\ (he laid down his life, i.e. died). In strkjv@Judges:12:3| \ethka tn psuchn\ means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of \huper\ here (over, in behalf of, instead of), but in the papyri \huper\ is the usual preposition for substitution rather than \anti\. This shepherd gives his life for the sin of the world (1:29; strkjv@1John:2:2|).

rwp@John:11:19 @{Had come} (\ellutheisan\). Past perfect of \erchomai\. These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1Samuel:31:13|). The presence of so many indicates the prominence of the family. {To Martha and Mary} (\pros tn Marthan kai Mariam\). Correct text, not the Textus Receptus \pros tas peri Marthan kai Mariam\ (to the women about Martha and Mary). {To console them} (\hina paramuthsntai\). Purpose clause with \hina\ and first aorist middle subjunctive of \paramutheomai\, old verb (\para\, beside, \muthos\, word), to put in a word beside, to offer consolation. Again in verse 31|. See strkjv@1Thessalonians:2:11; strkjv@5:14|. See strkjv@Job:2:13| for these visits of consolation, often deplorable enough, though kindly meant.

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:15 @{Daughter of Zion} (\thugatr Sin\). Nominative form (instead of \thugater\) but vocative case. The quotation is from strkjv@Zechariah:9:9| shortened. {Thy King cometh} (\ho basileus erchetai\). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Judges:10:4; strkjv@12:14; strkjv@2Samuel:17:23; strkjv@19:26|). Zechariah pictures one coming in peace. Songs:the people here regarded Jesus as the Prince of Peace in the triumphal entry. {Sitting on an ass's colt} (\kathmenos epi plon onou\). Matthew (Matthew:21:6f.|) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for \epan autn\ (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Luke:19:41ff.|). Songs:"Fear not" (\m phobou\).

rwp@John:19:15 @{Away with him, away with him} (\ron, ron\). First aorist active imperative of \air\. See \aire\ in strkjv@Luke:23:18|. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's _Vocabulary_) a nervous mother cries "He upsets me; away with him" (\arron auton\). Pilate weakly repeats his sarcasm: "{Your king shall I crucify?} (\Ton basilea humn staurs;\). {But Caesar} (\ei m kaisara\). The chief priests (\hoi archiereis\) were Sadducees, who had no Messianic hope like that of the Pharisees. Songs:to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Samuel:12:12|).

rwp@Luke:1:32 @{The Son of the Most High} (\huios Hupsistou\). There is no article in the Greek, but the use of Most High in verse 35| clearly of God as here. In strkjv@Luke:6:35| we find "sons of the Most High" (\huioi Hupsistou\) so that we cannot insist on deity here, though that is possible. The language of strkjv@2Samuel:7:14; strkjv@Isaiah:9:7| is combined here.

rwp@Luke:2:8 @{Abiding in the field} (\agraulountes\). From \agros\, field and \aul\, court. The shepherds were making the field their court. Plutarch and Strabo use the word. {Keeping watch} (\phulassontes phulakas\). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Samuel:17:34f.|). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphthsin\). Unveiled. First aorist passive subjunctive after \hops an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:12:17 @{Reasoned within himself} (\dielogizeto en hauti\). Imperfect middle, picturing his continued cogitations over his perplexity. {Where to bestow} (\pou sunax\). Future indicative deliberative, where I shall gather together. {My fruits} (\tous karpous mou\). Songs:it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Samuel:25:11|), whether a direct reference to him or not.

rwp@Luke:16:31 @{Neither will they be persuaded} (\oud' peisthsontai\). First future passive of \peith\. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."

rwp@Mark:12:32 @{And the scribe said} (\eipen auti ho grammateus\). Mark alone gives the reply of the scribe to Jesus which is a mere repetition of what Jesus had said about the first and the second commandments with the additional allusion to strkjv@1Samuel:15:22| about love as superior to whole burnt offerings. {Well} (\kals\). Not to be taken with "saidst" (\eipes\) as the Revised Version has it following Wycliff. Probably \kals\ (well) is exclamatory. "Fine, Teacher. Of a truth (\ep' altheias\) didst thou say."

rwp@Matthew:2:1 @{In Bethlehem of Judea} (\en Bthleem ts Ioudaias\). There was a Bethlehem in Galilee seven miles northwest of Nazareth (Josephus, _Antiquities_ XIX. 15). This Bethlehem (house of bread, the name means) of Judah was the scene of Ruth's life with Boaz (Ruth:1:1f.; Mt. strkjv@1:5|) and the home of David, descendant of Ruth and ancestor of Jesus (Mt. strkjv@1:5|). David was born here and anointed king by Samuel (1Samuel:17:12|). The town came to be called the city of David (Luke:2:11|). Jesus, who was born in this House of Bread called himself the Bread of Life (John:6:35|), the true Manna from heaven. Matthew assumes the knowledge of the details of the birth of Jesus in Bethlehem which are given in strkjv@Luke:2:1-7| or did not consider them germane to his purpose. Joseph and Mary went to Bethlehem from Nazareth because it was the original family home for both of them. The first enrolment by the Emperor Augustus as the papyri show was by families (\kat' oikian\). Possibly Joseph had delayed the journey for some reason till now it approached the time for the birth of the child.

rwp@Matthew:12:3 @{What David did} (\ti epoisen Daueid\). From the necessity of hunger. The first defence made by Christ appeals to the conduct of David (2Samuel:21:6|). David and those with him did "what was not lawful" (\ho ouk exon n\) precisely the charge made against the disciples (\ho ouk exestin\ in verse 2|).

rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.

rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai phnai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \san\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mesi\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestkos\). Second perfect active (intransitive of \histmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestks\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\hs esphagmenon\). Perfect passive predicate participle of \sphaz\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \Hs\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\echn\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:6:10 @{How long} (\hes pote\). "Until when." Cf. strkjv@Matthew:7:17; strkjv@John:10:24|. {O Master} (\ho despots\). Nominative articular form, but used as vocative (\despota\) as in strkjv@4:11| (John:20:28|). On \despots\ (correlative of \doulos\) see strkjv@Luke:2:29|. Here (alone in the Apocalypse) it is applied to God as in strkjv@Luke:2:29; strkjv@Acts:4:24|, but to Christ in strkjv@Jude:1:4; strkjv@2Peter:2:1|. {The holy and true} (\ho hagios kai althinos\). See strkjv@3:7| for these attributes of God. {Avenge our blood on them that dwell upon the earth} (\ekdikeis to haima hmn ek tn katoikountn epi ts gs\). This same idiom in strkjv@19:2| and see it also in strkjv@Luke:18:7f.|, "a passage which goes far to answer many questions in theodicy" (Swete). We find \ekdike\, late compound, used with \ek\ as here in strkjv@Deuteronomy:18:19; strkjv@1Samuel:24:13|, but with \apo\ in strkjv@Luke:18:3|. For \epi ts gs\ (upon the earth) see strkjv@3:10|.

rwp@Revelation:17:10 @{Seven kings} (\basileis hepta\). This is another change in the symbolism. The identification of these seven kings is one of the puzzles of the book. {The five are fallen} (\hoi pente epesan\). Second aorist active indicative of \pipt\ with the \-an\ ending. Common for the downfall of kings (Ezekiel:29:5; strkjv@30:6; strkjv@Isaiah:21:9|, etc.). See strkjv@2Samuel:3:38|. {The one is} (\ho heis estin\). The one when this vision is dated. {The other is not yet come} (\ho allos oup lthen\). Prophetic second aorist active of \erchomai\. Charles takes this as the date of this "source" or part of the Apocalypse. But John could himself have used this language in the time of Domitian even if he was the one who had not yet come. The difficulty about counting these emperors is that Galba, Otho, Vitellius reigned so briefly that they hardly merit being included. {When he cometh} (\hotan elthi\). Indefinite temporal clause for the future, with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever he comes." {He must continue a little while} (\oligon auton dei meinai\). Swete takes this to be Titus, who died September 13, 81, after a short reign.

rwp@Revelation:21:7 @{He that overcometh} (\ho nikn\). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3. {Shall inherit} (\klronomsei\). Future active of \klronome\, word with great history (Mark:10:17; strkjv@1Peter:1:4; strkjv@Galatians:4:7; strkjv@Romans:8:17|), here interpreted for the benefit of these who share in Christ's victory. {I will be his God} (\Esomai auti theos\). Repeated Old Testament promise (first to Abraham, strkjv@Genesis:17:7f.|). Cf. strkjv@Revelation:21:3|. {He shall be my son} (\autos estai moi huios\). Made first of Solomon (2Samuel:7:14|) and applied to David later in strkjv@Psalms:89:26f|.

rwp@Romans:8:27 @{He that searcheth} (\ho eraunn\). God (1Samuel:16:7|). {According to the will of God} (\kata theon\). See strkjv@2Corinthians:7:9-11| for this phrase \kata theon\ (according to God). The Holy Spirit is the "other Paraclete" (John:14:16|) who pleads God's cause with us as Christ is our Paraclete with the Father (1John:2:1|). But more is true as here, for the Holy Spirit interprets our prayers to God and "makes intercession for us in accord with God's will."

rwp@Romans:11:1 @{I say then} (\leg oun\). As in verse 11|. \Oun\ looks back to strkjv@9:16-33| and strkjv@10:19-21|. {Did God cast off?} (\m apsato ho theos?\). An indignant negative answer is called for by \m\ and emphasized by \m genoito\ (God forbid). Paul refers to the promise in the O.T. made three times: strkjv@1Samuel:12:22; strkjv@Psalms:94:14| (Psalms:93:14| LXX); strkjv@Psalms:94:4|. First aorist middle indicative (without augment) of \apthe\, to push away, to repel, middle, to push away from one as in strkjv@Acts:7:27|. {For I also} (\kai gar eg\). Proof that not all the Jews have rejected Christ. See strkjv@Phillipians:3:5| for more of Paul's pedigree.