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rwp@1Corinthians:3:4 @{For when one saith} (\hotan gar legi tis\). Indefinite temporal clause with the present subjunctive of repetition (Robertson, _Grammar_, p. 972). Each instance is a case in point and proof abundant of the strife. {Of Paul} (\Paulou\). Predicate genitive, belong to Paul, on Paul's side. {Of Apollos} (\Apoll\). Same genitive, but the form is the so-called Attic second declension. See the nominative \Apolls\ in verse 5|. {Men} (\anthrpoi\). Just mere human creatures (\anthrpoi\, generic term for mankind), in the flesh (\sarkinoi\), acting like the flesh (\sarkikoi\), not \pneumatikoi\, as if still \psuchikoi\. It was a home-thrust. Paul would not even defend his own partisans.

rwp@2Peter:2:12 @{But these} (\houtoi de\). The false teachers of verse 1|. {As creatures} (\za\). Living creatures, old word, from \zos\ (alive), strkjv@Jude:1:10; strkjv@Revelation:4:6-9|. {Without reason} (\aloga\). Old adjective, in N.T. only here, strkjv@Jude:1:10; strkjv@Acts:25:27|. Brute beasts like \thria\ (wild animals). {Born} (\gegennmena\). Perfect passive participle of \genna\. {Mere animals} (\phusika\). Old adjective in \-ikos\ (from \phusis\, nature), natural animals, here only in N.T. {To be taken} (\eis halsin\). "For capture" (old substantive, from \halo\, here only in N.T.). {And destroyed} (\kai phthoran\). "And for destruction" just like a beast of prey caught. See strkjv@1:4|. {In matters whereof they are ignorant} (\en hois agnoousin\). "In which things they are ignorant." Here \en hois\ = \en toutois ha\ (in those things which), a common Greek idiom. For \agnoe\ (present active indicative) see strkjv@1Thessalonians:4:13; strkjv@1Timothy:1:7| for a like picture of loud ignoramuses posing as professional experts. {Shall in their destroying surely be destroyed} (\en ti phthori autn phtharsontai\). Second future passive of \phtheir\. Rhetorical Hebraism in the use of \en phthori\ (same root as \phtheir\), word four times in II Peter. See strkjv@Jude:1:10|.

rwp@Hebrews:9:5 @{Above it} (\huperan auts\). Up above, in local sense as in strkjv@Ephesians:4:10|, with ablative case \auts\ (it, the ark). {Cherubim of glory} (\Cheroubein doxs\). Hebrew word (dual form), two in number, made of gold (Exodus:25:18-22|). They are called \za\ (living creatures) in the LXX (Isaiah:6:2f.; strkjv@Ezekiel:1:5-10; strkjv@10:5-20|). {Overshadowing} (\kataskiazonta\). Present active participle of \kataskiaz\, old verb to shadow down on, cover with shade, only here in the N.T. {The mercy seat} (\to hilastrion\). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective \hilastrios\ has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in strkjv@Romans:3:25| (Deissmann, _Bible Studies_, pp. 124-35). {Severally} (\kata meros\). In detail, distributive use of \kata\ with \meros\ (part).

rwp@Luke:14:23 @{The highways and hedges} (\tas hodous kai phragmous\). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time. {Hedges} is fenced in places from \phrass\, to fence in (Romans:3:19|). {Compel} (\anagkason\). First aorist active imperative of \anagkaz\, from \anagk\ (verse 18|). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see strkjv@Matthew:14:22; strkjv@Acts:26:11; strkjv@Galatians:6:12|. {That my house may be filled} (\hina gemisthi mou ho oikos\). First aorist passive subjunctive of \gemiz\, to fill full, old verb from \gem\, to be full. Effective aorist. Subjunctive with \hina\ in final clause. The Gentiles are to take the place that the Jews might have had (Romans:11:25|). Bengel says: _Nec natura nec gratia patitur vacuum_.

rwp@Revelation:3:14 @{In Laodicea} (\en Laodikii\). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians:4:16|), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (_op. cit._, p. 413) "the City of Compromise," the church here founded apparently by Epaphras (Colossians:1:7; strkjv@4:12f.|), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. {The Amen} (\ho Amn\). Personal (masculine article) name here alone, though in strkjv@Isaiah:65:16| we have "the God of Amen" understood in the LXX as "the God of truth" (\ton theon ton althinon\). Here applied to Christ. See strkjv@1:5| for \ho martus ho pistos\ (the faithful witness) and strkjv@3:7| for \ho althinos\ (the genuine), "whose testimony never falls short of the truth" (Swete). {The beginning of the creation of God} (\h arch ts ktises tou theou\). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians:1:15,18|, a passage probably known to the Laodiceans, strkjv@John:1:3; strkjv@Hebrews:1:2|, as is made clear by strkjv@1:18; strkjv@2:8; strkjv@3:21; strkjv@5:13|).

rwp@Revelation:4:6 @{As it were a glassy sea} (\hs thalassa hualin\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustalli\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mesi tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukli tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera za\). Not \thria\ (beasts), but living creatures. Certainly kin to the \za\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalmn\). Present active participle of \gem\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

rwp@Revelation:4:9 @{When the living creatures shall give} (\hotan dsousin ta za\). Indefinite temporal clause with \hotan\ and the future active indicative (\dsousin\) rather than the more common second aorist active subjunctive (\dsin\) with the notion of repetition rather than unbroken continuance, "whenever they give." The giving of praise and glory to God by the four living creatures (representatives of nature) is met by corresponding worship by the redeemed (the four and twenty elders). "Created life adores the Uncreated" (Swete), "to the one living for ages of ages."

rwp@Revelation:4:10 @{Shall fall down} (\pesountai\, future middle of \pipt\), {shall worship} (\proskunsousin\, future active of \proskune\), {shall cast their crowns} (\balousin tous stephanous\, future active of \ball\). The two actions by the two groups (living creatures, elders) are coordinated (simultaneous in the repetition). They thus acknowledge that all this kingly dignity comes from God, who is King of kings and Lord of lords. Charles takes the elders, however, to be angels, not redeemed men.

rwp@Revelation:5:11 @{And I saw} (\kai eidon\). A new feature introduced by the outer and vaster circle (\kukli\) of angels who catch up the new song of redemption in antiphonal singing, answering the song of the four living creatures and the twenty-four elders. Some MSS. read \hs\ (as if) before \phnn\ (voice). Ten thousand times ten thousand (\muriades muriadn kai chiliades chiliadn\). Literally, "myriads of myriads and thousands of thousands," a mild husteron-proteron. The regular order in I Enoch 40:I. See strkjv@Daniel:7:10| for \chiliai chiliades\ (thousand thousands) and \muriai muriades\ (countless myriads). They are all efforts to express the innumerable hosts of the angels.

rwp@Revelation:5:14 @{Amen} (\Amn\). The four living creatures give their approval to the doxology after the antiphonal songs. {Fell down and worshipped} (\epesan kai prosekunsan\). In silent adoration that closes the whole service of praise to the One upon the throne and to the Lamb. As in strkjv@4:10| so here the representatives of the redeemed bow in silent worship. Pliny says that the Christians sing a song to Christ as to God. He is here worshipped by the universe (Phillipians:2:10f.|).

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

rwp@Revelation:6:6 @{As it were a voice} (\hs phnn\). "This use of \hs\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krithn\). Old word \krith\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\m adiksis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \adike\. See strkjv@7:3; strkjv@9:4| for \adike\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

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:8:9 @{Of the creatures} (\tn ktismatn\). See strkjv@5:13| for this word \ktisma\. Even they that had life (\ta echonta psuchas\). Here the nominative articular participle is in apposition with the genitive \ktismatn\, as often in this book. See strkjv@Exodus:7:20| for the destruction of fish, and strkjv@Zephaniah:1:3|. {Was destroyed} (\diephtharsan\). Second aorist passive indicative of \diaphtheir\, old compound, to corrupt, to consume, to destroy (perfective use of \dia\), also strkjv@11:18|. The plural \ploion\ just before the verb makes the idea plural.

rwp@Revelation:11:16 @{The four and twenty elders} (\hoi eikosi tessares presbuteroi\). They follow the living creatures (verse 15|, if correctly interpreted) in their adoration, as in strkjv@4:9ff|. Though seated on thrones of their own (4:4|), yet they fall upon their faces in every act of worship to God and Christ (4:10; strkjv@5:8,14; strkjv@19:4|). Here \epi ta prospa autn\ (upon their faces) is added as in strkjv@7:11| about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (\eucharistoumen\, present active indicative of \euchariste\).

rwp@Revelation:14:3 @{They sing as it were a new song} (\aidousin hs idn kainn\). See strkjv@5:9| for this phrase (cognate accusative) save that here \hs\ (as if) is added. There the new song was sung by the four living creatures and the elders, but here "before" (\enpion\) them and so apparently by the throng who were themselves redeemed by the Lamb. {No man could learn the song save} (\oudeis edunato mathein tn idn ei m\). Imperfect (\edunato\) of \dunamai\ and second aorist (ingressive) active infinitive of \manthan\. In strkjv@5:9-12| the angels join in the song. In strkjv@15:3| it is the Song of Moses and the Lamb. {Even they that had been purchased out of the earth} (\hoi gorasmenoi apo ts gs\). Perfect passive articular participle of \agoraz\, purchased by the blood of the Lamb (5:9|), masculine plural in apposition with \chiliades\ (thousands) feminine plural (7:5,8; strkjv@14:1|). \Apo\ (from) here, though \ek\ (out of) in strkjv@5:9|. The 144,000 are not yet separated from the earth (John:17:15|). Whether the 144,000 here are identical with that number in strkjv@7:4-8| or not, they must embrace both men and women.

rwp@Revelation:14:11 @{The smoke of their torment} (\ho kapnos tou basanismou autn\). See strkjv@9:5| for \basanismos\, only there it was a limited penalty, here it is "for ever and ever" (\eis ainas ainn\, unto ages of ages). See also strkjv@18:9; strkjv@19:3; strkjv@20:10|. {They have no rest} (\ouk echousin anapausin\). The very language used in strkjv@4:8| of the four living creatures in praising God. "Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps" (Swete). The rest of the verse repeats the solemn challenge of verse 9|.

rwp@Revelation:19:4 @{Fell down and worshipped God} (\epesan kai prosekunsan ti thei\). Precisely as in strkjv@7:11|, which see. The twenty-four elders and the four living creatures take up the antiphonal chorus of the angels.