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OT-PROPHET.filter - rwp affirmation:

rwp@John:8:25 @{Who art thou?} (\Su tis ei;\). Proleptic use of \su\ before \tis\, "Thou, who art thou?" Cf. strkjv@1:19|. He had virtually claimed to be the Messiah and on a par with God as in strkjv@5:15|. They wish to pin him down and to charge him with blasphemy. {Even that which I have also spoken unto you from the beginning} (\tn archn hoti kai lal humin\). A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative \tn archn\ cannot mean "from the beginning" like \ap' archs\ (15:27|) or \ex archs\ (16:4|). The LXX has \tn archn\ for "at the beginning" or "at the first" (Genesis:43:20|). There are examples in Greek, chiefly negative, where \tn archn\ means "at all," "essentially," "primarily." Vincent and Bernard so take it here, "Primarily what I am telling you." Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made.

rwp@John:9:30 @{Why, herein is the marvel} (\en touti gar to thaumaston estin\). This use of \gar\ (\ge + ara\, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (\thaumaston\, old verbal adjective from \thaumaz\ as in strkjv@Matthew:21:42|). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of \kai\ again) he opened my eyes" (\kai noixen mou tous ophthalmous\). That stubborn fact stands.

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \skr\ (dung) or from \es kunas ball\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerds\). First aorist active subjunctive of \kerda\, Ionic form for \kerdain\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Revelation:22:20 @{He which testifieth} (\ho marturn\). That is Jesus (1:2|) who has just spoken (22:18|). {Yea: I come quickly} (\Nai, erchomai tachu\). Affirmation again of the promise in strkjv@22:7,12|. On \Nai\ (Yes) see strkjv@1:7| for the Lord's assent to the call. Then John expresses his absolute belief in the Lord's promise: "Amen: come, Lord Jesus" (\Amn, erchou, Kurie Isou\). On \Amn\ see strkjv@1:7|. On \erchou\ see strkjv@22:17|. Note \Kurie\ with \Isou\. As in strkjv@1Corinthians:12:3; strkjv@Phillipians:2:11|. For Paul's confidence in the deity of Christ and the certainty of his second coming see strkjv@Titus:2:13; strkjv@2Timothy:4:8|. \Marana tha\ (1Corinthians:16:22|).

rwp@Romans:9:1 @{In Christ} (\en Christi\). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (\sunmarturouss\, genitive absolute as in strkjv@2:15| which see) "in the Holy Spirit."