# commentaries

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Sealed. See on <a href='B:500 3:33'>Joh 3:33</a>.<p/>Must [&#948; &#949; &#953;]. According to God's purpose. See on <a href='B:470 16:21'>Mat 16:21</a>; <a href='B:490 2:49'>Luk 2:49</a>; <a href='B:490 24:26'>Luk 24:26</a>.


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Thrones. See on ch. <a href='B:730 2:13'>Rev 2:13</a>.<p/>They sat. All the faithful members of Christ's Church. Compare they reigned with Christ.<p/>Beheaded [&#960; &#949; &#960; &#949; &#955; &#949; &#954; &#953; &#963; &#956; &#949; &#957; &#969; &#957;]. From pelekuv an ax. Only here in the New Testament.<p/>They lived. Equivalent to lived again. Compare ver. 5.


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Lived - again [&#945; &#957; &#949; &#950; &#951; &#963; &#945; &#957;]. Read ezhsan lived, as in ver. 4


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Hath part [&#949; &#967; &#969; &#957; &#956; &#949; &#961; &#959; &#962;]. A phrase peculiar to John as referring to a person. Compare <a href='B:500 13:8'>Joh 13:8</a>.<p/>Second death. See on ch. <a href='B:730 2:11'>Rev 2:11</a>.


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Gog and Magog. See <a href='B:330 38:39'>Eze 38:39</a>. Compare <a href='B:10 10:2'>Gen 10:2</a>. where Magog appears as a son of Japhet. Magog is a general name for the northern nations, and, according to Ezekiel, Gog is their prince. Josephus says that the descendants of Magog were the Scythians.


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On the breadth [&#949; &#960; &#953; &#964; &#959; &#960; &#955; &#945; &#964; &#959; &#962;]. Lit., over [&#949; &#960; &#953;]. As distinguished from the "four corners" of ver. 8. They overspread the earth.<p/>The camp [&#964; &#951; &#957; &#960; &#945; &#961; &#949; &#956; &#946; &#959; &#955; &#951; &#957;]. See on castle, <a href='B:510 21:34'>Act 21:34</a>. Encompassing and defending the city. Compare <a href='B:230 78:7'>Psa 78:7</a>.<p/>The beloved city. Compare <a href='B:230 78:68'>Psa 78:68</a>.<p/>From God. Omit.


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Before God. Read qronou throne for Qeou God. So Rev., before the throne.<p/>The books [&#946; &#953; &#946; &#955; &#953; &#945;]. No article. Read books. Compare <a href='B:340 7:10'>Dan 7:10</a>.<p/>Book of life. See on ch. <a href='B:730 3:5'>Rev 3:5</a>.


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The sea. As commonly understood, the sea means the literal sea, and the passage signifies that the dead contained in it shall rise. So Alford. Other interpreters, however, say that it cannot mean the literal sea. Thus Milligan argues that the symbols of the Apocalypse must always be interpreted in the same way. "Symbols," he says, "are a form of speech, and therefore subject to the rules that regulate the interpretation of all speech... The power of that convention which links a certain sense to a certain sound in ordinary terms, is not less binding in the presence than in the absence of metaphor of any kind whatever. Thus when we read in the Apocalypse of 'the sea ' as an emblem of the troubled and sinful nations of the earth, we are bound, unless forbidden by the context, to carry that interpretation through, and to understand the sea of the troubled and sinful world."<p/>Hell [&#959; &#945; &#948; &#951; &#962;]. Rev., Hades. See on <a href='B:470 16:18'>Mat 16:18</a>.


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New [&#954; &#945; &#953; &#957; &#959; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>. Compare <a href='B:290 65:17'>Isa 65:17</a>. There was no more sea [&#951; &#952; &#945; &#955; &#945; &#963; &#963; &#945; &#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957; &#949; &#960; &#953;]. Lit., as Rev., the sea is no more. Here as in <a href='B:730 20:13'>Rev 20:13</a>. Some explain the sea as the ungodly world. I cannot help thinking this interpretation forced. According to this explanation, the passage is in the highest degree tautological. The first earth was passed away, and the ungodly world was no more.


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I John. Omit John.<p/>New Jerusalem. Others join new with coming down, and render corning down new out of heaven.<p/>A bride. Compare <a href='B:290 61:10'>Isa 61:10</a>; <a href='B:290 61:5'>Isa 61:5</a>.


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With men. Men at large. No longer with an isolated people like Israel. He shall dwell [&#963; &#954; &#951; &#957; &#969; &#963; &#949; &#953;]. Lit., tabernacle. Only in Revelation and <a href='B:500 1:14'>Joh 1:14</a>. The word "denotes much more than the mere general notion of dwelling. There lies in it one of the particulars of that identification of Christ and His people which is fundamental to the seer." See on <a href='B:500 1:14'>Joh 1:14</a>. Compare <a href='B:330 37:27'>Eze 37:27</a>; <a href='B:330 37:28'>Eze 37:28</a>.<p/>People [&#955; &#945; &#959; &#953;]. Notice the plural, peoples (so Rev.), because many nations shall partake of the fulfillment of the promise. Compare ver. 24. And God Himself shall be with them and be their God. And be is inserted. The Greek is shall be with them their God.


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And God shall wipe away. Omit God. Read, as Rev., and He shall wipe away.<p/>All tears [&#960; &#945; &#957; &#948; &#945; &#954; &#961; &#965; &#959; &#957;]. Lit., every tear. Compare <a href='B:290 25:8'>Isa 25:8</a>. There shall be no more death [&#959; &#952; &#945; &#957; &#945; &#964; &#959; &#962; &#959; &#965; &#954; &#949; &#963; &#964; &#945; &#953; &#949; &#964; &#953;]. Render, as Rev., death shall be no more.<p/>Sorrow [&#960; &#949; &#957; &#952; &#959; &#962;]. Better, as Rev., mourning, since the word signifies manifested grief. See on <a href='B:470 5:4'>Mat 5:4</a>; <a href='B:660 4:9'>Jas 4:9</a>. Compare <a href='B:290 65:19'>Isa 65:19</a>. "That soul I say," observes Socrates, "herself invisible, departs to the invisible world - to the divine and immortal and rational : thither arriving, she is secure of bliss, and is released from the error and folly of men, their fears and wild passions, and all other human ills, and forever dwells, as they say of the initiated, in company with the gods" (Plato, "Phaedo," 81). So Sophocles :<p/>"Sorrow touches not the dead." " Oedipus Coloneus, " 966<p/>"How thrice happy those of mortals, who, having had these ends in view, depart to Hades; for to them alone is it given there to live; but to others, all things there are evil" (" Fragment "). And Euripides :<p/>"The dead, tearless, forgets his pains." " Troades, " 606


text:
True and faithful [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#953; &#954; &#945; &#953; &#960; &#953; &#963; &#964; &#959; &#953;]. The proper order of the Greek is the reverse, as Rev., faithful and true.


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It is done [&#947; &#949; &#947; &#959; &#957; &#949; &#957;]. The correct reading is gegonan they are come to pass; i e., these words.<p/>Alpha and Omega. Both have the article, "the alpha," etc. See on ch. <a href='B:730 1:8'>Rev 1:8</a>. Unto him that is athirst. Compare <a href='B:290 55:1'>Isa 55:1</a>.<p/>Fountain [&#960; &#951; &#947; &#951; &#962;]. See on <a href='B:500 4:6'>Joh 4:6</a>.<p/>Of the water of life. See <a href='B:500 4:10'>Joh 4:10</a>; <a href='B:500 4:14'>Joh 4:14</a>. Compare <a href='B:290 12:3'>Isa 12:3</a>.


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All things [&#960; &#945; &#957; &#964; &#945;]. The correct reading is tauta these things. So Rev. His God [&#945; &#965; &#964; &#969; &#952; &#949; &#959; &#962;]. Lit., God unto him.<p/>My Son [&#956; &#959; &#953; &#959; &#965; &#953; &#959; &#962;]. Lit., the Son to me. See on <a href='B:500 1:12'>Joh 1:12</a>. This is the only place in John's writings where uiJov son is used of the relation of man to God.


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The fearful [&#948; &#949; &#953; &#955; &#959; &#953; &#962;]. The dative case. Hence, as Rev., for the fearful. Only here, <a href='B:470 8:26'>Mat 8:26</a>, and <a href='B:480 4:40'>Mar 4:40</a>.<p/>Abominable [&#949; &#946; &#948; &#949; &#955; &#965; &#947; &#956; &#949; &#957; &#959; &#953; &#962;]. See on abomination, <a href='B:470 24:15'>Mat 24:15</a>. Properly, defiled with abominations.<p/>Whoremongers [&#960; &#959; &#961; &#957; &#959; &#953; &#962;]. Much better, as Rev., fornicators.<p/>Sorcerers. See on sorceries, ch. 9 21.<p/>Shall have their part [&#964; &#959; &#956; &#949; &#961; &#959; &#962; &#945; &#965; &#964; &#969; &#957;]. Lit., the whole passage reads : to the fearful, etc., their part. shall be is supplied.


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In the Spirit. See on ch. <a href='B:730 1:10'>Rev 1:10</a>.<p/>Mountain. Compare <a href='B:330 40:2'>Eze 40:2</a>.<p/>That great city, the holy Jerusalem. Omit great. Render the article as usual, and not as a demonstrative pronoun, and construe holy With city. So Rev., the holy city Jerusalem.


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Glory of God. Not merely divine brightness, but the presence of the God of glory Himself. Compare <a href='B:20 40:34'>Exo 40:34</a>.<p/>Light [&#966; &#969; &#963; &#964; &#951; &#961;]. Strictly, luminary; that with which the city is illumined, tlle heavenly Lamb. See ver. 23. The word occurs only here and <a href='B:570 2:15'>Phi 2:15</a>.<p/>Jasper. See on ch. <a href='B:730 4:3'>Rev 4:3</a>.<p/>Clear as crystal [&#954; &#961; &#965; &#963; &#964; &#945; &#955; &#955; &#953; &#950; &#959; &#957; &#964; &#953;]. Lit., shining like crystal.


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And had [&#949; &#967; &#959; &#965; &#963; &#945; &#957; &#964; &#949;]. Rev., more simply and literally, having.<p/>Gates [&#960; &#965; &#955; &#969; &#957; &#945; &#962;]. Properly large gates. See on <a href='B:490 16:20'>Luk 16:20</a>; <a href='B:510 12:13'>Act 12:13</a>. Compare <a href='B:330 48:30'>Eze 48:30</a> sqq.


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East [&#945; &#957; &#945; &#964; &#959; &#955; &#951; &#962;]. See on <a href='B:470 2:2'>Mat 2:2</a>, and on day - spring, <a href='B:490 1:78'>Luk 1:78</a>. See the tribes arranged by gates in <a href='B:330 48:31-34'>Eze 48:31-34</a>.<p/>West [&#948; &#965; &#963; &#956; &#969; &#957;]. Lit., the goings down or settings.


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Foundations [&#952; &#949; &#956; &#949; &#955; &#953; &#959; &#965; &#962;]. See on the kindred verb qemeliwsei shalt settle, <a href='B:670 5:10'>1Pe 5:10</a>.<p/>In them the names [&#949; &#957; &#945; &#965; &#964; &#959; &#953; &#962; &#959; &#957; &#959; &#956; &#945; &#964; &#945;]. The correct reading is ejp' aujtwn dwdeka ojnomata, on them twelve names.


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A golden reed. Add metron as a measure. See ch. <a href='B:730 11:1'>Rev 11:1</a>. Compare <a href='B:330 40:5'>Eze 40:5</a>.


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Four square [&#964; &#949; &#964; &#961; &#945; &#947; &#969; &#957; &#959; &#962;]. From tetra four and gwnia an angle. Only here in the New Testament. Compare <a href='B:330 48:16'>Eze 48:16</a>; <a href='B:330 48:20'>Eze 48:20</a>.<p/>Twelve - thousand furlongs [&#949; &#960; &#953; &#963; &#964; &#945; &#948; &#953; &#969; &#957; &#948; &#969; &#948; &#949; &#954; &#945; &#967; &#953; &#955; &#953; &#945; &#948; &#969; &#957;].<p/>Strictly, to the length of [&#949; &#960; &#953;] twelve, etc. For the collective term ciliadev thousands, see on ch. <a href='B:730 5:11'>Rev 5:11</a>. For furlongs see on ch. <a href='B:730 14:20'>Rev 14:20</a>. The twelve - thousand furlongs would be 1378. 97 English miles. Interpretations vary hopelessly. The description seems to be that of a vast cube, which may have been suggested by the Holy of Holies of the tabernacle, which was of that shape. 83 But opinions differ as to whether the twelve thousand furlongs are the measure of the four sides of the city taken together, in which ease each side will measure three thousand furlongs; or whether the twelve - thousand furlongs are intended to represent the length of each side. The former explanation is prompted by the desire to reduce the vast dimensions of the city. Another difficulty is raised about the height. Dusterdieck, for example, maintains that the houses were three - thousand stadia in height. The question arises whether the vertical surface of the cube includes the hill or rock on which the city was placed, a view to which Alford inclines. These are enough to show how utterly futile are attempts to reduce these symbolic visions to mathematical statement. Professor Milligan aptly remarks : "Nor is it of the smallest moment to reduce the enormous dimensions spoken of. No reduction brings them within the bounds of verisimilitude; and no effort in that direction is required. The idea is alone to be thought of."


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Cubits [&#960; &#951; &#967; &#969; &#957;]. The word originally means that part of the arm between the hand and the elbow - joint, the forearm. Hence a cubit or ell, a measure of the distance from the joint of the elbow to the tip of the middle finger, i e., about a foot and a half. The precise length, however, is disputed. Cubit is from the Latin cubitus the elbow, on which one reclines (cubat). Some take the one hundred and forty - four cubits as representing the height of the wall; others the thickness. If the height, then they must be interpreted as equal to the twelve thousand furlongs, since the length and the breadth and the height of the city are equal (ver. 16). It is to be noted, however, that there is a distinction between the measure of the city and the measure of the wall. "The most inconsiderable wall" remarks Dusterdieck, "is sufficient to exclude all that is impure."<p/>The measure of a man, that is, of the angel. "It is to be the dwelling - place of men; and even, therefore, when an angel measures it, he measures it according to the measure of a man" (Milligan).


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The building [&#949; &#957; &#948; &#959; &#956; &#951; &#963; &#953; &#962;]. Only here in the New Testament. From ejn in and dwmaw to build. Lit., that which is built in. Hence the building of the wall is the material built into the wall; of which the wall was composed.<p/>Glass [&#965; &#945; &#955; &#969;]. Only here and ver. 21. For the kindred adjective uJalinov of glass, see on ch. <a href='B:730 4:6'>Rev 4:6</a>.


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All manner of precious stones. Compare <a href='B:290 54'>Isa 54:0</a>; <a href='B:290 11:12'>Isa 11:12</a>; <a href='B:130 29:2'>1Ch 29:2</a>.<p/>Sapphire [&#963; &#945; &#960; &#966; &#949; &#953; &#961; &#959; &#962;]. Compare <a href='B:290 54:11'>Isa 54:11</a>; <a href='B:330 1:26'>Eze 1:26</a>. Probably lapis lazuli. Our sapphire is supposed to be represented by the jacinth in ver. 20. Pliny describes the sapfeirov as opaque and sprinkled with specks of gold, and states that it came from Media (i. e. Persia and Bokhara) whence the supply is brought to this day. King (" Precious Stones and Gems, "cited by Lee), says :" Before the true precious stones were introduced from India, the lapis lazuli held the highest place in the estimation of the primitive nations of Asia and Greece; in fact it was almost the only stone known to them having beauty of color to recommend it. "<p/>Chalcedony [&#967; &#945; &#955; &#954; &#951; &#948; &#969; &#957;]. From Chalcedon, where the stone was found in the neighboring copper mines. It was probably an inferior species of emerald, as crystal of carbonate of copper, which is still popularly called "the copper emerald." Pliny describes it as small and brittle, changing its color when moved about, like the green feathers in the necks of peacocks and pigeons.<p/>Emerald. See on ch. <a href='B:730 4:3'>Rev 4:3</a>.


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Sardonyx [&#963; &#945; &#961; &#948; &#959; &#957; &#965; &#958;]. The most beautiful and rarest variety of onyx. Pliny defines it as originally signifying a white mark in a sard, like the human nail [&#959; &#957; &#965; &#958;] placed upon flesh, and both of them transparent. Onyx is called from the resemblance of its white and yellow veins to the shades in the human finger - nail. The early Greeks make no distinction between the onyx and the sardonyx.<p/>Sardius. See on ch. <a href='B:730 4:3'>Rev 4:3</a>.<p/>Chrysolite [&#967; &#961; &#965; &#963; &#959; &#955; &#953; &#952; &#959; &#962;]. From crusov gold and liqov stone. Lit., gold - stone. Identified by some with our topaz, by others with amber.<p/>Pliny describes it as "translucent with golden luster."<p/>Beryl [&#946; &#951; &#961; &#965; &#955; &#955; &#959; &#962;]. Pliny says that it resembled the greenness of the pure sea. It has been supposed to be of the same or similar nature with the emerald.<p/>Topaz (topazion). Compare <a href='B:220 28:19'>Job 28:19</a>. The name was derived from an island in the Red Sea where the gem was first discovered. The stone is our peridot. The Roman lapidaries distinguished the two varieties, the chrysopteron, our chrysolite, and the prasoides, our peridot. The former is much harder, and the yellow color predominates over the green. The modern topaz was entirely unknown to the ancients.<p/>Chrysoprasus. Rev., chrysoprase. From crusov gold and prason a leek; the color being a translucent, golden green, like that of a leek. According to Pliny it was a variety of the beryl.<p/>Jacinth [&#965; &#945; &#954; &#953; &#957; &#952; &#959; &#962;]. See on ch. <a href='B:730 9:17'>Rev 9:17</a>.<p/>Amethyst [&#945; &#956; &#949; &#952; &#965; &#963; &#964; &#959; &#962;]. From aj not and mequw to be drunken in wine, the stone being supposed to avert intoxication. Pliny distinguishes it from the jacinth, in that, in the latter, the violet hue of the amethyst is diluted. The stone is the amethystine quartz, or rock - crystal, colored purple by manganese of iron.


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Pearls [&#956; &#945; &#961; &#947; &#945; &#961; &#953; &#964; &#945; &#953;]. The pearl seems to have been known from the earliest times to the Asiatic Greeks, in consequence of their intercourse with the Persians. Among the motives which impelled Caesar to attempt the conquest of Britain, was the fame of its pearl - fisheries. Pearls held the highest rank among precious stones. The Latin term unio (unity) was applied to the pearl because no two were found exactly alike; but the word became in time restricted to the fine, spherical pearls, while the generic name was margarita. Shakespeare uses union for pearl in Hamlet, <a href='B:510 5'>Act 5:0</a> Sc. 2.<p/>"The king shall drink to Hamlet's better health : And in the cup an union shall he throw Richer than that which four successive kings In Denmark's crown have worn."<p/>And again : "Drink of this potion : is thy union here?" Every several gate [&#945; &#957; &#945; &#949; &#953; &#963; &#949; &#954; &#945; &#963; &#964; &#959; &#962; &#964; &#969; &#957; &#960; &#965; &#955; &#969; &#957; &#969; &#957;]. Rev., each one of the several gates, thus bringing out the force of the genitive pulwnwn of gates. The idea several is conveyed by ajna, as <a href='B:490 9:3'>Luk 9:3</a>, ajna duo citwnav "two coats apiece :" <a href='B:500 2:6'>Joh 2:6</a>, ajna metrhtax duo h treiv "two or three firkins apiece."<p/>Street [&#960; &#955; &#945; &#964; &#949; &#953; &#945;]. See on Luke adv. 21. From platuv broad. Hence the broadway.


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No temple. The entire city is now one holy temple of God. See on ch. <a href='B:730 1:6'>Rev 1:6</a>.


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The glory of God did lighten it. Compare <a href='B:290 60:19'>Isa 60:19</a>; <a href='B:290 60:20'>Isa 60:20</a>.<p/>The light [&#959; &#955; &#965; &#967; &#957; &#959; &#962;]. Rev., better, lamp. See on <a href='B:500 5:35'>Joh 5:35</a>.


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Of them which are saved. Omit.<p/>In the light [&#949; &#957; &#964; &#969; &#966; &#969; &#964; &#953;]. Read dia tou fwtov "amidst the light" or "by the light."<p/>Do bring [&#966; &#949; &#961; &#959; &#965; &#963; &#953; &#957;]. The present tense, denoting habit.<p/>Glory and honor. Omit and honor. Compare <a href='B:290 60:3'>Isa 60:3</a>.


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That defileth [&#954; &#959; &#953; &#957; &#959; &#965; &#957;]. The participle. But the correct reading is the adjective koinon common, hence unhallowed. Rev., unclean.<p/>Worketh [&#960; &#959; &#953; &#959; &#965; &#957;]. Lit,, maketh or doeth.<p/>"In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth. For no impure thing is allowed to approach the pure" (Plato, "Phaedo," 67).


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Pure. Omit.<p/>Clear [&#955; &#945; &#956; &#960; &#961; &#959; &#957;]. See on <a href='B:490 23:11'>Luk 23:11</a>. Rev., bright.


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In the midst of the street thereof. Some connect these words with the preceding. So Rev.<p/>On either side [&#949; &#957; &#964; &#949; &#965; &#952; &#949; &#957; &#954; &#945; &#953; &#949; &#957; &#964; &#949; &#965; &#952; &#949; &#957;]. For the latter ejnteuqen read ejkeiqen, as render, as Rev., on this side and on that.<p/>Tree [&#958; &#965; &#955; &#959; &#957;]. See on <a href='B:490 23:31'>Luk 23:31</a>, and <a href='B:730 2:7'>Rev 2:7</a>.<p/>Twelve manner of fruits [&#954; &#945; &#961; &#960; &#959; &#965; &#962; &#948; &#969; &#948; &#949; &#954; &#945;]. Lit., twelve fruits. Some render crops or harvests of fruit. On these two verses compare <a href='B:330 47:1-12'>Eze 47:1-12</a>; <a href='B:360 3:18'>Joe 3:18</a>; <a href='B:450 14:8'>Zec 14:8</a>.


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Shall serve [&#955; &#945; &#964; &#961; &#949; &#965; &#963; &#959; &#965; &#963; &#953; &#957;]. See on <a href='B:490 1:74'>Luk 1:74</a>. Rev., do Him service. The word originally means to serve for hire. In the New Testament, of the worship or service of God in the use of the rites intended for His worship. It came to be used by the Jews in a very special sense, to denote the service rendered to Jehovah by the Israelites as His peculiar people. See <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:510 26:7'>Act 26:7</a>; <a href='B:650 9:1'>Heb 9:1</a>; <a href='B:650 9:6'>Heb 9:6</a>. Hence the significant application of the term to Christian service by Paul in <a href='B:570 3:3'>Phi 3:3</a>.


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See His face. Compare <a href='B:690 3:2'>1Jn 3:2</a>; <a href='B:470 5:8'>Mat 5:8</a>; <a href='B:20 33:20'>Exo 33:20</a>; <a href='B:230 17:15'>Psa 17:15</a>.


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No night there [&#949; &#954; &#949; &#953;]. Substitute eti any more. Rev., there shall be night no more.


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The Lord God [&#954; &#965; &#961; &#953; &#959; &#962; &#959; &#952; &#949; &#959; &#962;]. Rather, as Rev., the Lord, the God. Of the holy prophets [&#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957; &#960; &#961; &#959; &#966; &#951; &#964; &#969; &#957;]. For aJgiwn holy substitute pneumatwn spirits, and render, as Rev., the God of the spirits of the prophets.<p/>Be done [&#947; &#949; &#947; &#949; &#963; &#952; &#945; &#953;]. Better, as Rev., come to pass.


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Keepeth [&#964; &#951; &#961; &#969; &#957;]. A favorite word with John, occurring in his writings more frequently than in all the rest of the New Testament together. See on reserved <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Book [&#946; &#953; &#946; &#955; &#953; &#959; &#965;]. Diminutive, properly a little book or scroll. See on writing, <a href='B:470 19:7'>Mat 19:7</a>; bill, <a href='B:480 10:2'>Mar 10:2</a>; book, <a href='B:490 4:17'>Luk 4:17</a>.


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I John saw [&#949; &#947; &#969; &#953; &#969; &#945; &#957; &#957; &#951; &#962; &#959; &#946; &#955; &#949; &#960; &#969; &#957;]. The A. V. overlooks the article with the participle - the one seeing. Hence Rev., correctly, I John am he that heard and saw.<p/>Had heard and seen [&#951; &#954; &#959; &#965; &#963; &#945; &#954; &#945; &#953; &#949; &#946; &#955; &#949; &#968; &#945;]. Aorist tense. There is no need of rendering it as a pluperfect. Rev., rightly, I heard and saw. The appeal to hearing and seeing is common to all John's writings. See <a href='B:500 1:14'>Joh 1:14</a>; <a href='B:500 19:35'>Joh 19:35</a>; <a href='B:500 21:14'>Joh 21:14</a>; <a href='B:690 1:1'>1Jn 1:1</a>; <a href='B:690 1:2'>1Jn 1:2</a>; <a href='B:500 4:14'>Joh 4:14</a>.


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See thou do it not [&#959; &#961; &#945; &#956; &#951;]. Lit., see not.<p/>Thy brethren the prophets. The spiritual brotherhood of John with the prophets is exhibited in Revelation.


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Seal [&#963; &#966; &#961; &#945; &#947; &#953; &#963; &#951; &#962;]. Rev., seal up. This word occurs eighteen times in Revelation and twice in the Gospel, and only five times elsewhere in the New Testament. It means to confirm or attest (<a href='B:500 3:33'>Joh 3:33</a> ); to close up for security (<a href='B:470 27:66'>Mat 27:66</a>; <a href='B:730 20:3'>Rev 20:3</a> ); to hide or keep secret (<a href='B:730 10:4'>Rev 10:4</a>; <a href='B:730 22:10'>Rev 22:10</a> ); to mark a person or thing (<a href='B:730 7:3'>Rev 7:3</a>; <a href='B:560 1:13'>Eph 1:13</a>; <a href='B:560 4:30'>Eph 4:30</a> ) Time [&#954; &#945; &#953; &#961; &#959; &#962;]. See on <a href='B:470 12:1'>Mat 12:1</a>.


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Unjust [&#945; &#948; &#953; &#954; &#969; &#957;]. Rev., better, unrighteous.<p/>Let him be unjust [&#945; &#948; &#953; &#954; &#951; &#963; &#945; &#964; &#969;]. The verb means to do wickedly. Hence Rev., correctly, let him do unrighteousness.<p/>He which is filthy [&#959; &#961; &#965; &#960; &#969; &#957;]. Only here in the New Testament. On the kindred noun rJupov filth, see on <a href='B:670 3:21'>1Pe 3:21</a>. Ruparia filthiness occurs only in <a href='B:660 1:21'>Jas 1:21</a>; and the adjective rJuparov filthy only in <a href='B:660 2:2'>Jas 2:2</a>. Let him be filthy [&#961; &#965; &#960; &#969; &#963; &#945; &#964; &#969;]. The best texts read rJupanqhtw let him be made filthy. So Rev.<p/>Let him be righteous [&#948; &#953; &#954; &#945; &#953; &#969; &#952; &#951; &#964; &#969;]. Read dikaiosunhn poihsatw let him do righteousness. So Rev.<p/>Let him be holy [&#945; &#947; &#953; &#945; &#963; &#952; &#951; &#964; &#969;]. Rev., giving literally the force of the passive voice, let him be made holy.


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My reward is with me [&#959; &#956; &#953; &#963; &#952; &#959; &#962; &#956; &#959; &#965; &#956; &#949; &#964; &#949; &#956; &#959; &#965;]. Misqov reward is strictly wages. Compare <a href='B:290 40:10'>Isa 40:10</a>; <a href='B:290 61:11'>Isa 61:11</a>. See on <a href='B:680 2:13'>2Pe 2:13</a>. To give [&#945; &#960; &#959; &#948; &#959; &#965; &#957; &#945; &#953;]. Lit., to give back or in return for, thus appropriate to misqov reward. Hence Rev., better, render. See on give an account, <a href='B:490 16:2'>Luk 16:2</a>; and gave, <a href='B:510 4:33'>Act 4:33</a>.<p/>Shall be [&#949; &#963; &#964; &#945; &#953;]. Read ejstin is.


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That do His commandments [&#959; &#953; &#960; &#959; &#953; &#959; &#965; &#957; &#964; &#949; &#962; &#964; &#945; &#962; &#949; &#957; &#964; &#959; &#955; &#945; &#962; &#945; &#965; &#964; &#959; &#965;]. Read oiJ plunontev tav stolav aujtwn they that wash their robes. Compare ch. 7 14.<p/>That they may have right to the tree of life [&#953; &#957; &#945; &#949; &#963; &#964; &#945; &#953; &#951; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#945; &#965; &#964; &#969; &#957; &#949; &#960; &#953; &#964; &#959; &#958; &#965; &#955; &#959; &#957; &#964; &#951; &#962; &#950; &#969; &#951; &#962;]. Lit., in order that theirs shall be authority over the tree of life. For ejxousia right, authority, see on <a href='B:500 1:12'>Joh 1:12</a>. Epi may be the preposition of direction : "may have right to come to" (so Rev.) or may be rendered over.


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Dogs [&#959; &#953; &#954; &#965; &#957; &#949; &#962;]. The A. V. omits the article "the dogs." Compare <a href='B:570 3:2'>Phi 3:2</a>. This was the term of reproach with which the Judaizers stigmatized the Gentiles as impure. In the Mosaic law the word is used to denounce the moral profligacies of heathen worship (<a href='B:50 23:18'>Deu 23:18</a> ). Compare <a href='B:470 14:26'>Mat 14:26</a>. Here the word is used of those whose moral impurity excludes them from the New Jerusalem. "As a term of reproach, the word on the lips of a Jew, signified chiefly impurity; of a Greek, impudence. The herds of dogs which prowl about Eastern cities, without a home and without an owner, feeding on the refuse and filth of the streets, quarreling among themselves, and attacking the passer - by, explain both applications of the image" (Lightfoot, on <a href='B:570 3:2'>Phi 3:2</a> ). Sorcerers. See on ch. <a href='B:730 9:21'>Rev 9:21</a>, and compare ch. 21 8.<p/>Whoremongers [&#960; &#959; &#961; &#957; &#959; &#953;]. Rev., better, fornicators.<p/>Maketh [&#960; &#959; &#953; &#969; &#957;]. Or doeth. Compare doeth the truth, <a href='B:500 3:21'>Joh 3:21</a>; <a href='B:690 1:6'>1Jn 1:6</a>. See on <a href='B:500 3:21'>Joh 3:21</a>.


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The root. Compare <a href='B:290 11:1'>Isa 11:1</a>; <a href='B:290 11:10'>Isa 11:10</a>. See on Nazarene, <a href='B:470 2:23'>Mat 2:23</a>. The morning - star. See on ch. <a href='B:730 2:28'>Rev 2:28</a>.


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The Spirit. In the Church.<p/>The Bride. The Church.<p/>Heareth. The voice of the Spirit and the Bride.


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Our Lord [&#951; &#956; &#969; &#957;]. Omit.<p/>With you all [&#956; &#949; &#964; &#945; &#960; &#945; &#957; &#964; &#969; &#957; &#965; &#956; &#969; &#957;]. The readings differ. Some read meta pantwn with all, omitting you. Others, meta twn aJgiwn with the saints.


