OT.filter - rwp heaven:

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.

rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.

rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel\, to wish) has almost an adverbial sense here. {Compacted} (\sunestsa\). See Paul's \sunestken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistmi\, feminine singular agreeing with \g\ (nearest to it) rather than with \ouranoi\ (subject of \san\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\ti tou theou logi\). Instrumental case \logi\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rmati theou\).

rwp@2Peter:3:7 @{That now are} (\nun\). "The now heavens" over against "the then world" (\ho tote kosmos\ verse 6|). {By the same word} (\ti auti logi\). Instrumental case again referring to \logi\ in verse 6|. {Have been stored up} (\tethsaurismenoi eisin\). Perfect passive indicative of \thsauriz\, for which verb see strkjv@Matthew:6:19; strkjv@Luke:12:21|. {For fire} (\puri\). Dative case of \pur\, not with fire (instrumental case). The destruction of the world by fire is here pictured as in strkjv@Joel:2:30f.; strkjv@Psalms:50:3|. {Being reserved} (\troumenoi\). Present passive participle of \tre\, for which see strkjv@2:4|. {Against} (\eis\). Unto. As in strkjv@2:4,9| and see strkjv@1Peter:1:4| for the inheritance reserved for the saints of God.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@Acts:9:3 @{As he journeyed} (\en ti poreuesthai\). Luke's common idiom for a temporal clause (in the journeying), \en\ with the locative articular middle infinitive. {Drew nigh} (\eggizein\). Present active infinitive, was drawing nigh. {Shone round about him} (\auton peristrapsen\). First aorist (ingressive) active indicative of \periastrapt\, late compound verb common in LXX and Byzantine writers, here and strkjv@22:6| alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in strkjv@22:5|, but in strkjv@26:13| he employs \perilampsan\ (shining around). There are numerous variations in the historical narrative of Saul's conversion in strkjv@9:3-18| and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16|), the other before Festus and Agrippa (26:12-20|). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Corinthians:15:8; strkjv@Galatians:1:16f.|). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in strkjv@22:6| Paul calls it "a great (\hikanon\) light" "about noon" and in strkjv@26:13| "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).

rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klsis\ (calling) in strkjv@Hebrews:3:1|, with \drea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.

rwp@Hebrews:7:3 @{Without father, without mother, without genealogy} (\apatr, amtr, agenealogtos\). Alliteration like strkjv@Romans:1:30|, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. {Made like} (\aphmoimenos\). Perfect passive participle of \aphomoio\, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. {Unto the Son of God} (\ti huii tou theou\). Associative instrumental case of \huios\. {Abideth a priest} (\menei hiereus\). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. {Continually} (\eis to dinekes\). Old phrase (for the continuity) like \eis ton aina\, in N.T. only in Hebrews (7:3; strkjv@10:1,14,21|).

rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:11:10 @{He looked for} (\exedecheto\). Imperfect middle of \ekdechomai\ (see on ¯10:13|) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. {The foundations} (\tous themelious\). Not just "tents" (\sknais\, verse 9|). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim (\paroikos\) on earth. {Builder} (\technits\). Old word from \techn\ (craft) or trade (Acts:17:29; strkjv@18:3|), craftsman, artificer, in N.T. only here and strkjv@Acts:19:24,38|. {Maker} (\dmiourgos\). Old word from \dmios\ (public) and \ergon\, a worker for the public, artisan, framer, here only in N.T.

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:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.

rwp@Luke:2:49 @{Son} (\teknon\). Child, literally. It was natural for Mary to be the first to speak. {Why} (\Ti\). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ({sorrowing}, \odunmenoi\). {Thy father} (\ho pater sou\). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never." {Sought} (\eztoumen\). Imperfect tense describing the long drawn out search for three days. {How is it that} (\Ti hoti\). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him. {I must be} (\dei einai me\). Messianic consciousness of the necessity laid on him. Jesus often uses \dei\ (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest. {In my Father's house} (\en tois tou patros mou\). Not "about my Father's business," but "in my Father's house" (cf. strkjv@Genesis:41:51|). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.

rwp@Mark:12:25 @{When they shall rise from the dead} (\hotan ek nekrn anastsin\). Second aorist active subjunctive with \hotan\ (\hote\ plus \an\). strkjv@Matthew:22:30| has it "in the resurrection," strkjv@Luke:20:35| "to attain to the resurrection." The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. {As angels in heaven} (\hs aggeloi en ti ourani\). Songs:Matthew:22:30|. strkjv@Luke:20:36| has "equal unto the angels" (\isaggeloi\). "Their equality with angels consists in their deliverance from mortality and its consequences" (Swete). The angels are directly created, not procreated.

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:5:9 @{They sing} (\idousin\). Present active indicative of \id\. Old verb, to chant with lyrical emotion (Colossians:3:16|). {A new song} (\idn kainn\). Cognate accusative for \oide\ (\id\, song) is \oide\ from \eid\, that is \id\ (the verb used), old word already used (Colossians:3:16; strkjv@Ephesians:5:19|), called \kainn\ because a fresh song for new mercies (Isaiah:42:10; strkjv@Psalms:33:3; strkjv@40:3|, etc.), here in praise of redemption to Christ (14:3|) like the new name (2:17; strkjv@3:12|), the new Jerusalem (3:12; strkjv@21:2|), the new heaven and the new earth (21:1|), not the old song of creation (4:8,11|) to God. {For thou wast slain} (\hoti esphags\). Second aorist passive indicative of \sphaz\. \Agoraz\ used by Paul and Peter of our purchase from sin by Christ (1Corinthians:6:20; strkjv@7:23; strkjv@Galatians:3:13; strkjv@4:5; strkjv@2Peter:2:1|; cf. strkjv@1Peter:1:18f.|). {Unto God} (\ti thei\). Dative case of advantage as also in verse 10|. {With thy blood} (\en ti haimati sou\). Instrumental use of \en\ as in strkjv@1:5|. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to "take the book and open its seals." That is, he is worthy to receive adoration and worship (4:11|) as the Father does. {Men of every} (\ek pass\). No \anthrpous\ (men) or \tinas\ (some) before \ek\ in the Greek. See a like ellipsis in strkjv@11:9| with a like grouping of words for all mankind, representatives of all races and nations (7:9; strkjv@13:7; strkjv@14:6|).

rwp@Revelation:5:13 @{Every created thing} (\pn ktisma\). Every creature in a still wider antiphonal circle beyond the circle of angels (from \ktiz\, for which see strkjv@1Timothy:4:4; strkjv@James:1:18|), from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3|, with on the sea \epi ts thalasss\ added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in strkjv@Romans:8:20-22| concerning the sympathetic agony of creation (\ktisis\) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. {Saying} (\legontas\). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have \legonta\ (grammatical gender agreeing with \panta\) present active participle of \leg\, to say. {And to the Lamb} (\kai ti arnii\). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in strkjv@4:11| and the addition of \to kratos\ (active power) in place of \ischus\ (reserve of strength) in strkjv@5:12|.

rwp@Revelation:6:12 @{There was a great earthquake} (\seismos megas egeneto\). "There came a great earthquake." Jesus spoke of earthquakes in his great eschatological discourse (Mark:13:8|). In strkjv@Matthew:24:29| the powers of the heavens will be shaken. \Seismos\ is from \sei\, to shake, and occurs also in strkjv@Revelation:8:5; strkjv@11:13,19; strkjv@16:18|. The reference is not a local earthquake like those so common in Asia Minor. {As sackcloth of hair} (\hs sakkos trichinos\). \Sakkos\ (Attic \sakos\), Latin _saccus_, English _sack_, originally a bag for holding things (Genesis:42:25,35|), then coarse garment of hair (\trichinos\, old word from \thrix\, here only in N.T.) clinging to one like a sack, of mourners, suppliants, prophets leading austere lives (Matthew:3:4; strkjv@11:21; strkjv@Luke:10:13|). Here the hair is that of the black goat (Isaiah:50:3|). Cf. strkjv@Joel:2:10; strkjv@Ezekiel:32:7f.; strkjv@Isaiah:13:10; strkjv@Mark:13:24f|. See strkjv@Ecclesiastes:12:2| for eclipses treated as symbols of old age. Apocalyptic pictures all have celestial phenomena following earthquakes. {As blood} (\hs haima\). In strkjv@Acts:2:20| we find Peter interpreting the apocalyptic eschatological language of strkjv@Joel:2:31| about the sun being turned into darkness and the moon into blood as pointing to the events of the day of Pentecost as also "the great day of the Lord." Peter's interpretation of Joel should make us cautious about too literal an exegesis of these grand symbols.

rwp@Revelation:7:14 @{I say} (\eirka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek ts thlipses ts megals\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoisen\ in strkjv@1:6| and \kai plani\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en ti haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin auti\). Dative case with \latreu\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\sknsei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skno\, old verb from \sknos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' autn\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\sknai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:10:5 @{Standing} (\hestta\). Second perfect active participle of \histmi\ (intransitive). John resumes the picture in verse 2|. {Lifted up} (\ren\). First aorist active indicative of \air\, to lift up. {To heaven} (\eis ton ouranon\). Toward heaven, the customary gesture in taking a solemn oath (Genesis:14:22; strkjv@Deuteronomy:32:40; strkjv@Daniel:12:7|).

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

rwp@Revelation:11:2 @{The court} (\tn auln\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tn exthen tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale exthen\). Literally, "cast without" (second aorist active imperative of \ekball\. {Do not measure it} (\m autn metrsis\). Prohibition with \m\ and the first aorist active (ingressive) subjunctive of \metre\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patsousin\). Future active of \pate\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

rwp@Revelation:11:15 @{There followed} (\egenonto\). "There came to pass." There was silence in heaven upon the opening of the seventh seal (8:1|), but here "great voices." Perhaps the great voices are the \za\ of strkjv@4:6ff.; strkjv@5:8|. {Saying} (\legontes\). Construction according to sense; \legontes\, masculine participle (not \legousai\), though \phnai\, feminine. John understood what was said. {Is become} (\egeneto\). "Did become," prophetic use of the aorist participle, already a fact. See \egeneto\ in strkjv@Luke:19:9|. {The kingdom of our Lord and of his Christ} (\tou kuriou hmn kai tou Christou autou\). Repeat \h basileia\ from the preceding. God the Father is meant here by \kuriou\ (Lord), as \autou\ (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse. {He shall reign} (\basileusei\). Future active of \basileu\. God shall reign, but the rule of God and of Christ is one as the kingdom is one (1Corinthians:15:27|). Jesus is the Lord's Anointed (Luke:2:26; strkjv@9:20|).

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:14:13 @{Write} (\Grapson\). First aorist active imperative of \graph\ as in strkjv@1:11|. John's meditation is broken by this command. This new beatitude (\makarioi\, Blessed) for the Christian dead goes farther than Paul's words (1Thessalonians:4:14-16; strkjv@1Corinthians:15:18|). Probably "from henceforth" (\ap' arti\) goes with "those who die in the Lord," giving comfort to those facing persecution and death. {That they may rest} (\hina anapasontai\). Purpose clause with \hina\ and the second future passive of \anapau\. {From their labours} (\ek tn kopn autn\). From the toils, the wearinesses, but not from the activities (\erga\), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

rwp@Revelation:18:5 @{Have reached} (\ekollthsan\). First aorist passive (deponent) indicative of \kolla\, old verb (from \kolla\, gluten, glue), to cleave to, to join one another in a mass "up to heaven" (\achri tou ouranou\). Cf. strkjv@Jeremiah:51:9; strkjv@Zechariah:14:5|. {Hath remembered} (\emnmoneusen\). First aorist (prophetic) active indicative of \mnmoneu\, here with the accusative (\adikmata\, iniquities) instead of the genitive (Colossians:4:18|).

rwp@Revelation:18:20 @{Rejoice over her} (\Euphrainou ep' auti\). Present middle imperative of \euphrain\, for which verb see strkjv@11:10|, used there of the joy of the wicked over the death of the two witnesses, just the opposite picture to this. "The song of doom" (Charles) here seems to be voiced by John himself. {God hath judged your judgment} (\ekrinen ho theos to krima\). First aorist (prophetic) active of \krin\ and cognate accusative \krima\, here a case for trial (Exodus:18:22; strkjv@1Corinthians:6:7|), not a sentence as in strkjv@17:1|. God has approved the case of heaven.

rwp@Revelation:20:9 @{They went up} (\anebsan\). Second aorist active indicative of \anabain\, a return to the manner of the seer as in verses 4,5|. {Over the breadth of the earth} (\epi to platos ts gs\). \Platos\ is old word, in N.T. only here, strkjv@21:16; strkjv@Ephesians:3:18|. The hosts of Satan spread over the earth. {Compassed} (\ekukleusan\). First aorist (prophetic) active indicative of \kukleu\, to encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only here and margin in strkjv@John:10:24| (for \ekuklsan\ from \kuklo\). {The camp of the saints} (\tn paremboln tn hagin\). \Parembol\ (\para, en, ball\) is common late word for military camp, in LXX for the Israelites in the desert (Exodus:29:14|, etc.), in N.T. for Roman barracks (Acts:24:34,37|) and for an army in line of battle (Hebrews:11:34; strkjv@Revelation:20:9|). {The beloved city} (\tn polin tn gapmenn\). Perfect passive participle of \agapa\, "the city the beloved." See strkjv@Psalms:78:68; strkjv@87:2| for Jerusalem so described. Songs:Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant. {And fire came down out of heaven} (\kai kateb pur ek tou ouranou\). Second aorist (prophetic) active indicative of \katabain\. Cf. strkjv@Genesis:19:24; strkjv@39:6; strkjv@Ezekiel:38:22; strkjv@2Kings:1:10,12; strkjv@Luke:9:54| (about John). {Devoured them} (\katephagen autous\). Second aorist (prophetic) active of \katesthi\, to eat up (down). Vivid climax to this last great battle with Satan.

rwp@Revelation:20:10 @{Was cast} (\eblth\). First aorist (prophetic, affective) passive indicative of \ball\ (verse 3|). {Into the lake of fire and brimstone} (\eis tn limnn tou puros kai theiou\). As in strkjv@19:20| with the two beasts, as he adds, "where are also the beast and the false prophet" (\hopou kai to thrion kai ho pseudoprophts\). {They shall be tormented} (\basanisthsontai\). Return to the prophetic future of verses 7,8|. For \basaniz\ see strkjv@9:5; strkjv@14:10|. For "day and night" (\hmeras kai nuktos\) see strkjv@4:8; strkjv@7:15; strkjv@12:10; strkjv@14:11|. For "for ever and ever" (\eis tous ainas ton ainn\) see strkjv@1:6,18; strkjv@4:9,10; strkjv@5:13; strkjv@7:12; strkjv@10:6; strkjv@11:15|, etc. The devil was cast down from heaven (12:9|), then imprisoned (20:2ff.|), now he received his final doom.

rwp@Revelation:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo prospou ephugen h ge kai ho ouranos\). Second aorist (prophetic) active of \pheug\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heureth\). First aorist passive indicative of \heurisk\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

rwp@Revelation:21:24 @{Amidst the light thereof} (\dia tou phtos auts\). Rather "by the light thereof." From strkjv@Isaiah:60:3,11,20|. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including "the kings" (\hoi basileis\), mentioned also in strkjv@Isaiah:60:3|, "do bring their glory into it" (\pherousin tn doxan autn eis autn\). Present active indicative of \pher\. Swete is uncertain whether this is a picture of heaven itself or "some gracious purpose of God towards humanity which has not yet been revealed" and he cites strkjv@22:2| in illustration. The picture is beautiful and glorious even if not realized here, but only in heaven.

rwp@Revelation:21:25 @{Shall in no wise be shut} (\ou m kleisthsin\). Double negative with the first aorist passive subjunctive of \klei\. {By day} (\hmeras\). Genitive of time. Mentioned alone without \nuktos\ (by night), "for there shall be no night there" (\nux gar ouk estai ekei\). This looks like a continued picture of heaven.

rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou m eiselthi eis autn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pn koinon\). Common use of \pn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poin bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei m hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mesi ts plateias auts\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon zs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poin\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous ddeka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodidmi\, to give back, but some MSS. have \apodidous\ (masculine) like \poin\. {For the healing of the nations} (\eis therapeian tn ethnn\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Romans:4:13 @{That he should be the heir of the world} (\to klronomon auton einai kosmou\). The articular infinitive (\to einai\) with the accusative of general reference in loose apposition with \h epaggelia\ (the promise). But where is that promise? Not just strkjv@Genesis:12:7|, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (13-17|) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).