OT.filter - rwp 6:3:

rwp@1John:2:16 @{All that} (\pn to\). Collective use of the neuter singular as in strkjv@5:4|, like \pn ho\ in strkjv@John:6:37,39|. Three examples, not necessarily covering all sins, are given in the nominative in apposition with \pn to\. "The lust of the flesh" (\h epithumia ts sarkos\, subjective genitive, lust felt by the flesh) may be illustrated by strkjv@Mark:4:19; strkjv@Galatians:5:17|. Songs:the genitive with \h epithumia tn ophthalmn\ (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in strkjv@Matthew:5:28|. The use of the "movies" today for gain by lustful exhibitions is a case in point. For \alazoneia\ see on ¯James:4:16|, the only other N.T. example. \Alazn\ (a boaster) occurs in strkjv@Romans:1:30; strkjv@2Timothy:3:2|. \Bios\ (life) as in strkjv@3:17| is the external aspect (Luke:8:14|), not the inward principle (\z\). David Smith thinks that, as in the case of Eve (Genesis:3:1-6|) and the temptations of Jesus (Matthew:4:1-11|), these three sins include all possible sins. But they are all "of the world" (\ek tou kosmou\) in origin, in no sense "of the Father" (\ek tou patros\). The problem for the believer is always how to be in the world and yet not of it (John:17:11,14ff.|).

rwp@1John:3:22 @{Whatsoever we ask} (\ho ean aitmen\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean kataginski\ in verse 20|. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in strkjv@Mark:11:24; strkjv@Luke:11:9; strkjv@John:14:12f.; strkjv@16:23| and his example (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). The answer may not always be in the form that we expect, but it will be better. {We receive of him} (\lambanomen ap' autou\). See strkjv@1:5| for \ap' autou\ (from him). {Because} (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\troumen\, for which see strkjv@2:3|) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk\, to please, with dative in strkjv@John:8:29| with same phrase; strkjv@Acts:12:3| and infinitive in strkjv@Acts:6:2|, only other N.T. examples) "in his sight" (\enpion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in strkjv@Hebrews:13:21|.

rwp@1Peter:3:20 @{Which aforetime were disobedient} (\apeithsasin pote\). First aorist active participle of \apeithe\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomens kibtou\). Genitive absolute with present passive participle of \kataskeuaz\, old compound (Matthew:11:10|), for \kibtos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\diesthsan\). First aorist passive indicative of \diasz\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.

rwp@Hebrews:4:9 @{A sabbath rest} (\sabbatismos\). Late word from \sabbatiz\ (Exodus:16:30|) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with \katapausis\ (cf. strkjv@Revelation:14:13|). {For the people of God} (\ti lai tou theou\). Dative case of blessed personal interest to the true Israel (Galatians:6:16|).

rwp@James:4:5 @{The Scripture} (\h graph\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\kens\). Old adverb (Aristotle) from \kens\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\katikisen\). First aorist active of \katoikiz\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

rwp@John:4:14 @{That I shall give him} (\hou eg ds auti\). Relative \hou\ attracted to the case (genitive) of the antecedent (\hudatos\). Future active indicative of \didmi\. {Shall never thirst} (\ou m dipssei eis ton aiona\). The double negative \ou m\ is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions (\ou m peinasi\ and \ou me dipssei\) in strkjv@John:6:35|. Jesus has not answered the woman's question save by the necessary implication here that he is superior to Jacob. {A well of water springing up unto eternal life} (\pg hudatos hallomenou eis zn ainion\). "Spring (or fountain) of water leaping (bubbling up) unto life eternal." Present middle participle of \hallomai\, old verb, in N.T. only here and strkjv@Acts:3:8; strkjv@14:10|. The woman's curiosity is keenly excited about this new kind of water.

rwp@John:8:42 @{Ye would love me} (\gapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg gar ek tou theou exlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hk\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.

rwp@Luke:2:51 @{He was subject unto them} (\n hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietrei\). Imperfect active. Ancient Greek word (\diatre\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhmata\). In strkjv@2:19| \sunetrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

rwp@Revelation:2:7 @{He that hath an ear} (\ho echn ous\). An individualizing note calling on each of the hearers (1:3|) to listen (2:7,11,17,28; strkjv@3:3,6,13,22|) and a reminiscence of the words of Jesus in the Synoptics (Matthew:11:15; strkjv@13:9,43; strkjv@Mark:4:9,23; strkjv@Luke:8:8; strkjv@14:35|), but not in John's Gospel. {The spirit} (\to pneuma\). The Holy Spirit as in strkjv@14:13; strkjv@22:17|. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete). {To him that overcometh} (\ti niknti\). Dative of the present (continuous victory) active articular participle of \nika\, a common Johannine verb (John:16:33; strkjv@1John:2:13f; strkjv@4:4; strkjv@5:4f.; strkjv@Revelation:2:7,11,17,26; strkjv@3:5,12,21; strkjv@5:5; strkjv@12:11; strkjv@15:2; strkjv@17:14; strkjv@21:7|). Faith is dominant in Paul, victory in John, faith is victory (1John:5:4|). Songs:in each promise to these churches. {I will give} (\ds\). Future active of \didmi\ as in strkjv@2:10,17,23,26,28; strkjv@3:8,21; strkjv@6:4; strkjv@11:3; strkjv@21:6|. {To eat} (\phagein\). Second aorist active infinitive of \esthi\. {Of the tree of life} (\ek tou xulou ts zs\). Note \ek\ with the ablative with \phagein\, like our "eat of" (from or part of). From strkjv@Genesis:2:9; strkjv@3:22|. Again in strkjv@Revelation:22:2,14| as here for immortality. This tree is now in the Garden of God. For the water of life see strkjv@21:6; strkjv@22:17| (Cf. strkjv@John:4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise of God} (\en ti paradeisi tou theou\). Persian word, for which see strkjv@Luke:23:43; strkjv@2Corinthians:12:4|. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

rwp@Revelation:2:9 @{Thy tribulation and thy poverty} (\sou tn thlipsin kai ptcheian\). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James:2:5; strkjv@1Corinthians:1:26; strkjv@2Corinthians:6:10; strkjv@8:2|). In contrast with the wealthy church in Laodicea (3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17|), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke:12:21|) and in good deeds (1Timothy:6:18|). Perhaps Jews and pagans had pillaged their property (Hebrews:10:34|), poor as they already were. {Blasphemy} (\blasphmian\). Reviling believers in Christ. See strkjv@Mark:7:22|. The precise charge by these Jews is not indicated, but see strkjv@Acts:13:45|. {Of them which say} (\ek tn legontn\). "From those saying" (\ek\ with the ablative plural of the present active articular participle of \leg\). {They are Jews} (\Ioudaious einai heautous\). This is the accusative of general reference and the infinitive in indirect discourse after \leg\ (Acts:5:36; strkjv@8:9|) even though \legontn\ is here ablative (cf. strkjv@3:9|), common idiom. These are actual Jews and only Jews, not Christians. {And they are not} (\kai ouk eisin\). Another parenthesis like that in strkjv@2:2|. These are Jews in name only, not spiritual Jews (Galatians:6:15f., strkjv@Romans:2:28|). {A synagogue of Satan} (\sunagg tou Satan\). In strkjv@3:9| again and note strkjv@2:13,24|, serving the devil (John:8:44|) instead of the Lord (Numbers:16:3; strkjv@20:4|).

rwp@Revelation:7:4 @{The number of the sealed} (\ton arithmon tn esphragismenn\). Accusative case object of \kousa\ and genitive of the perfect passive articular participle of \sphragiz\. He did not see the sealing or count them himself, but only heard. {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands (\chiliades\, strkjv@5:11|). Nominative absolute, not agreeing in case either with \arithmon\ (accusative) or \esphragismenn\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pss phuls huin Isral\). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in strkjv@2:9; strkjv@3:9ff.| and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis:35:22f.; strkjv@46:8ff.,49; strkjv@Exodus:1:1ff.; strkjv@Numbers:1:2; strkjv@13:4ff; strkjv@26:34; strkjv@Deuteronomy:27:11f.; strkjv@33:6ff.; strkjv@Joshua:13-22; strkjv@Judges:5; strkjv@1Chronicles:2-8; strkjv@12:24ff.; strkjv@27:16ff.; strkjv@Ezekiel:48|) and given in various orders. In strkjv@1Chronicles:7:12| both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.

rwp@Revelation:8:7 @{Sounded} (\esalpisen\). First aorist active indicative of \salpiz\, repeated with each angel in turn (8:8,10,12; strkjv@9:1,13; strkjv@11:15|). {Hail and fire mingled with blood} (\chalaza kai pur memigmena en haimati\). Like the plague of hail and fire in strkjv@Exodus:9:24|. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exodus:7:17ff.; strkjv@Psalms:106:35|). The old feminine word \chalaza\ (hail) is from the verb \chala\, to let down (Mark:2:4|), in N.T. only in strkjv@Revelation:8:7; strkjv@11:19; strkjv@16:21|. The perfect passive participle \memigmena\ (from \mignumi\, to mix) is neuter plural because of \pur\ (fire). {Were cast} (\eblth\). First aorist passive singular because \chalaza\ and \pur\ treated as neuter plural. "The storm flung itself on the earth" (Swete). {Was burnt up} (\kateka\). Second aorist (effective) passive indicative of \katakai\, old verb to burn down (effective use of \kata\, up, we say). Repeated here three times for dramatic effect. See strkjv@7:1-3| about the trees and strkjv@9:4| where the locusts are forbidden to injure the grass.

rwp@Revelation:8:8 @{As it were} (\hs\). "As if," not a great mountain, but a blazing mass as large as a mountain. {Burning with fire} (\puri kaiomenon\). Present middle participle of \kai\. Somewhat like Enoch strkjv@18:13, but perhaps with the picture of a great volcanic eruption like that of Vesuvius in A.D. 79. Strabo tells of an eruption B.C. 196 which made a new island (Palaea Kaumene). {Became blood} (\egeneto haima\). Like the Nile in the first plague (Exodus:7:20ff.|). Cf. also strkjv@16:3|.

rwp@Revelation:16:3 @{Into the sea} (\eis tn thalassan\). Like the first Egyptian plague (Exodus:7:12-41|) though only the Nile affected then. {Blood as of a dead man} (\haima hs nekrou\). At the trumpet (8:11|) the water becomes wormwood. Here \hs nekrou\ is added to strkjv@Exodus:7:19|, "the picture of a murdered man weltering in his blood" (Swete). "Coagulated blood, fatal to animal life" (Moffatt). {Every living soul} (\psa psuch zs\). "Every soul of life" (Hebraism, strkjv@Genesis:1:21|, marked by life). {Even the things that were in the sea} (\ta en ti thalassi\). "The things in the sea," in apposition with \psuch\. Complete destruction, not partial as in strkjv@8:9|.

rwp@Romans:6:3 @{Were baptized into Christ} (\ebaptisthmen eis Christon\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. \Eis\ is at bottom the same word as \en\. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on ¯Galatians:3:27| where it is like putting on an outward garment or uniform. {Into his death} (\eis ton thanaton autou\). Songs:here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.