OT.filter - rwp step:

rwp@1Corinthians:1:2 @{The church of God} (\ti ekklsii tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en thei\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\ti ousi en Korinthi\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hgiasmenois\). Perfect passive participle of \hagiaz\, late form for \hagiz\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\kltois hagiois\) in Corinth. Cf. \kltos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christi Isou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklsia\ is a collective substantive. {With all that call upon} (\sun psin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\autn kai hmn\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorthsis\) of the previous "our," showing the universality of Christ.

rwp@Acts:7:2 @{Brethren and fathers} (\andres adelphoi kai pateres\). The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in strkjv@Acts:22:1|. {Hearken} (\akousate\). First aorist (ingressive) active imperative, Give me your attention now. {The God of glory} (\Hosea:theos ts doxs\). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in strkjv@James:2:1|. Cf. strkjv@Exodus:25:22; strkjv@40:34; strkjv@Leviticus:9:6; strkjv@Hebrews:9:5|. By these words Stephen refutes the charge of blasphemy against God in strkjv@Acts:6:11|. {Appeared} (\phth\). First aorist passive indicative of \hora\. See on ¯Luke:23:43|. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, strkjv@Genesis:11:31|), even before (\prin \ with the infinitive) he dwelt in Haran (\Charran\, or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epggeilato\). First aorist middle indicative of \epaggell\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos auti teknou\). Genitive absolute with negative \ouk\ rather than \m\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Acts:7:7 @{Will I judge} (\krin eg\). Future (accent on \\) active indicative of \krin\ and \eg\ (I) expressed is emphatic. {In this place} (\en ti topi touti\). Quoted from strkjv@Exodus:3:12| and referring to Sinai or Horeb, but Stephen applies it to the Promised Land.

rwp@Acts:7:14 @{Three-score and fifteen souls} (\en psuchais hebdomkonta pente\). Stephen follows the LXX which counts some grandchildren of Joseph and so makes it 75 whereas strkjv@Genesis:46:26| has 66 and then the next verse makes it 70| including Jacob and Joseph with his two sons. The use of \en\ means "consisting in."

rwp@Acts:7:16 @{They were carried over unto Shechem} (\metetethsan eis Suchem\). First aorist passive of \metatithmi\, only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Genesis:50:13|). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Joshua:24:32|). Possibly only "our fathers" without Jacob is the subject of "were carried." {Which Abraham bought} (\hi nsato Abraam\). Hackett is sure that our present text is wrong. Hort notes some sixty "primitive errors" in the critical text of the N.T. It is possible that this is also one. If "Jacob" is substituted for "Abraham," the matter is cleared up. "It is quite as likely, judging _a priori_, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen" (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Genesis:23:16|), while Jacob bought a field from the sons of Hamor at Shechem (Genesis:33:19; strkjv@Joshua:24:32|). Abraham had built an altar at Shechem when he entered Canaan (Genesis:12:6f.|). It is possible, of course, that Abraham also bought the ground on which the altar stood. {In Shechem} (\en Suchem\). This is the reading of Aleph B C instead of the Textus Receptus \tou Suchem\ which makes it "Hamar the father of Sichem." "In Shechem" is the true reading.

rwp@Acts:7:25 @{He supposed} (\enomizen\). Imperfect active of \nomiz\. He was supposing, Stephen explains, when he smote the Egyptian. {That his brethren understood} (\sunienai tous adelphous\). Present active infinitive of \sunimi\, to send (put) together, to grasp, to comprehend, in indirect discourse with the accusative of general reference. {By his hand was giving them deliverance} (\dia cheiros autou didsin sotrian autois\). Picturesque use of "hand" as in strkjv@2:23|, present active indicative of \didmi\ retained in indirect discourse after imperfect \enomizen\. But they understood not (\hoi de ou sunkan\). Page notes "the rhetorical power of these words" from Stephen. \Sunkan\ (first aorist indicative, \k\ aorist) refers to \sunienai\ just before.

rwp@Acts:9:1 @{Yet} (\eti\). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in strkjv@8:3|. The zeal of Saul the persecutor increased with success. {Breathing threatening and slaughter} (\enpnen apeils kai phonou\). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of \apeils\ and \phonou\ means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Genesis:49:27|). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1|) and now he revelled in the slaughter of the saints both men and women. In strkjv@26:11| Luke quotes Paul as saying that he was "exceedingly mad against them."

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:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\prtn phulakn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tn puln tn sidrn tn pherousan eis tn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\noig autois\). Second aorist passive indicative of \anoig\, the usual later form though \noichth\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automat\). Old compound adjective (\autos\, self, obsolete \ma\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apest\) see on verse ¯7|.

rwp@Acts:12:15 @{Thou art mad} (\maini\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.

rwp@Acts:16:23 @{When they had laid} (\epithentes\). Second aorist (constative) active participle of \epitithmi\, to place upon. {Many stripes} (\pollas plgas\). The Jewish law was forty stripes save one (2Corinthians:11:24|). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: "_Missique lictores ad sumendum supplicium, nudatos virgis caedunt_." On \plgas\ (from \plss\, to strike a blow) see on ¯Luke:10:30; strkjv@12:47f|. {The jailor} (\ti desmophulaki\). Late word (\desmos, phulax\, keeper of bonds), in the N.T. only here (verses 23,27,36|). The LXX has the word \archidesmophulax\ (Genesis:39:21-23|). Chrysostom calls this jailor Stephanus, he was of Achaia (1Corinthians:16:15|). {To keep safely} (\asphals trein\). Present active infinitive, to keep on keeping safely, perhaps "as dangerous political prisoners" (Rackham). He had some rank and was not a mere turnkey.

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@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heureth en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Revelation:2:10 @{Fear not} (\m phobou\). As in strkjv@1:17|. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil "is about to cast" (\mellei ballein\), "is going to cast." {Some of you} (\ex humn\). Without \tinas\ (some) before \ex humn\, a common idiom as in strkjv@3:9; strkjv@11:19; strkjv@Luke:11:49|. {That ye may be tried} (\hina peirasthte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \peiraz\. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In strkjv@3:10| a general persecution is outlined by \peirasmos\. {Ye shall have} (\hexete\). Future active, but some MSS. read \echte\ (present active subjunctive with hina, "that ye may have"). {Tribulation ten days} (\thlipsin hmern deka\). "Tribulation of ten days" (or "within ten days"). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted. {Be thou faithful} (\ginou pistos\). "Keep on becoming faithful" (present middle imperative of \ginomai\), "keep on proving faithful unto death" (Hebrews:12:4|) as the martyrs have done (Jesus most of all). {The crown of life} (\ton stephanon ts zs\). See this very image in strkjv@James:1:12|, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also strkjv@3:11|. The crown consists in life (2:7|). See Paul's use of \stephanos\ in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|.

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satan\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Isous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk rns\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanth\). First aorist passive indicative of \apoktein\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satans katoikei\), repeated for emphasis.

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:14:14 @{A white cloud} (\nephel leuk\). Like the "bright cloud" of strkjv@Matthew:17:5| (Transfiguration), a familiar object in the Mediterranean lands. See strkjv@Daniel:7:13; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Acts:1:9,11| for the picture of Christ's return. {I saw one sitting} (\kathmenon\). No \eidon\ here, but the accusative follows the \eidon\ at the beginning, as \nephel\ is nominative after \idou\, as in strkjv@4:1,4|. {Like unto a son of man} (\homoion huion anthrpou\). Accusative here after \homoion\ as in strkjv@1:13|, instead of the usual associative instrumental (13:4|). {Having} (\echn\). Nominative again after the \idou\ construction, just before, not after, \eidon\. {A golden crown} (\stephanon chrusoun\). Here a golden wreath, not the diadems of strkjv@19:12|. {A sharp sickle} (\drepanon oxu\). Old form \drepan\ (from \drep\, to pluck), pruning-hook, in N.T. only in this chapter and strkjv@Mark:4:29|. Christ is come for reaping this time (Hebrews:9:28|) for the harvesting of earth (verses 15-17|). The priesthood of Christ is the chief idea in strkjv@1:12-20| and "as the true _Imperator_" (Swete) in chapter strkjv@Revelation:19|.

rwp@Romans:4:12 @{The father of circumcision} (\patera peritoms\). The accusative with \eis to einai\ to be repeated from verse 11|. Lightfoot takes it to mean, not "a father of a circumcised progeny," but "a father belonging to circumcision," a less natural interpretation. {But who also walk} (\alla kai tois stoichousin\). The use of \tois\ here is hard to explain, for \ou monon\ and \alla kai\ both come after the preceding \tois\. All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second \tois\. Lightfoot regards it less seriously and would repeat the second \tois\ in the English: "To those who are, I do not say of circumcision only, but also to those who walk." {In the steps} (\tois ichnesin\). Locative case. See on ¯2Corinthians:12:18|. \Stoiche\ is military term, to walk in file as in strkjv@Galatians:5:25; strkjv@Phillipians:3:16|.