OT.filter - rwp 2:29:

rwp@Hebrews:7:4 @{How great} (\plikos\). Geometrical magnitude in contrast to arithmetical (\posos\), here only in N.T., "how distinguished." He received tithes from Abraham (verses 4-6a|) and he blessed Abraham (6b-7|) and even Levi is included (verses 8-10|). {Out of the chief spoils} (\ek tn akrothinin\). Old word from \akros\, top, and \this\, a heap (the top of the pile). {Patriarch} (\patriarchs\). LXX word (\patria\, tribe, \arch\, to rule) transferred to N.T. (Acts:2:29|).

rwp@Hebrews:13:4 @{Let marriage be} (\ho gamos\). No verb in the Greek. The copula can be supplied either \estin\ (is) or \est\ (let be, imperative). {Had in honour} (\timios\). Old adjective from \tim\ (honour) as in strkjv@Acts:5:34|. \Gamos\ elsewhere in the N.T., means the wedding or wedding feast (Matthew:22:29; strkjv@John:2:1|). {Undefiled} (\amiantos\). Old compound word (alpha privative and verbal of \miain\, to defile), already in strkjv@Hebrews:7:26|. \Miain tn koitn\ is a common expression for adultery. {Fornicators} (\pornous\). Unmarried and impure. {Adulterers} (\moichous\). Impure married persons. God will judge both classes whether men do or not.

rwp@John:1:47 @{Behold} (\ide\). Here an exclamation (see strkjv@1:29|) as often like \idou\. {An Israelite indeed} (\alths Israleits\). "Truly an Israelite," one living up to the covenant name, Israel at its best (Romans:2:29|), without the guile (\dolos\, deceit, bait for fish, from \deleaz\, to catch with bait) that Jacob once had of which Isaac complained (Genesis:27:35|, \dolos\, here in LXX). The servant of Jehovah was to be without guile (Isaiah:53:9|).

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.