# commentaries

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Beloved. Again the recognition of danger from false spirits prompts this affectionate address. Compare <a href='B:690 3:21'>1Jn 3:21</a>.<p/>Try [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#964; &#949;]. Better, as Rev., prove. See on <a href='B:670 1:7'>1Pe 1:7</a>; <a href='B:490 12:55'>Luk 12:55</a>. Compare the phrase discerning of spirits, <a href='B:530 12:10'>1Co 12:10</a>.<p/>Of God [&#949; &#954;]. Out of : proceeding from.<p/>False prophets [&#968; &#949; &#965; &#948; &#959; &#960; &#961; &#959; &#966; &#951; &#964; &#945; &#953;]. The term is applied in the New Testament to rivals of true prophets under the old dispensation (<a href='B:490 6:26'>Luk 6:26</a>; <a href='B:680 2:1'>2Pe 2:1</a> ), and to rivals of the apostles under the gospel economy (<a href='B:470 7:15'>Mat 7:15</a>; <a href='B:470 24:11'>Mat 24:11</a>; <a href='B:470 24:24'>Mat 24:24</a>; <a href='B:480 13:22'>Mar 13:22</a> ). In Revelation to "the embodied power of spiritual falsehood" (xvi. 13; <a href='B:480 19:20'>Mr 19:20</a>; <a href='B:480 20:10'>Mr 20:10</a>). The false prophet supports his claims by signs and portents (<a href='B:470 24:24'>Mat 24:24</a>; <a href='B:510 13:6'>Act 13:6</a>; <a href='B:730 19:20'>Rev 19:20</a> ) and is thus distinguished from the false teacher. See <a href='B:680 2:1'>2Pe 2:1</a>, where the two terms occur together.<p/>Are gone out [&#949; &#958; &#945; &#955; &#951; &#955; &#965; &#952; &#945; &#963; &#953; &#957;]. The perfect tense indicates that the influence of their going out on their false mission is in operation at the present.


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Hereby [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. See on 2 3.<p/>Know ye [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949;]. Perceive. See on <a href='B:500 2:24'>Joh 2:24</a>.<p/>Confesseth [&#959; &#956; &#959; &#955; &#959; &#947; &#949; &#953;]. See on <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:470 10:32'>Mat 10:32</a>.<p/>That Jesus Christ is come in the flesh [&#953; &#951; &#963; &#959; &#965; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#957; &#949; &#957; &#963; &#945; &#961; &#954; &#953; &#949; &#955; &#951; &#955; &#965; &#952; &#959; &#964; &#945;]. Lit., Jesus Christ having come, etc. The whole phrase forms the direct object of the verb confesseth.<p/>Of God. Compare <a href='B:530 12:3'>1Co 12:3</a>.


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Is come in the flesh. Omit. Render, confesseth not Jesus. So Rev. An ancient reading is luei ton Ihsoun annulleth or destroyeth Jesus. " The simple Jesus emphasizes the humanity of our Lord considered in itself. See <a href='B:520 3:26'>Rom 3:26</a>; <a href='B:520 10:9'>Rom 10:9</a>; <a href='B:540 11:4'>2Co 11:4</a>; <a href='B:560 4:21'>Eph 4:21</a>; <a href='B:650 2:9'>Heb 2:9</a>. This [&#964; &#959; &#965; &#964; &#959;]. Not this spirit, but this non - confession, summed up in all its manifestations.<p/>Cometh. See on 2 18.


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Have overcome. See on 2 13.<p/>Greater. Compare <a href='B:690 3:20'>1Jn 3:20</a>.<p/>In you. The Christian society. Compare <a href='B:500 6:56'>Joh 6:56</a>; <a href='B:500 14:20'>Joh 14:20</a>; <a href='B:500 14:4-10'>Joh 14:4-10</a>; <a href='B:500 17:23'>Joh 17:23</a>; <a href='B:500 17:26'>Joh 17:26</a>; <a href='B:550 2:20'>Gal 2:20</a> (of the individual).<p/>He that is in the world. In <a href='B:690 5:19'>1Jn 5:19</a>, the world is said to be in the evil one. Compare <a href='B:560 2:2'>Eph 2:2</a>.


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Of the world [&#949; &#954; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. Proceeding from, as their source [&#949; &#954;]. Different from ejk thv ghv from the earth (<a href='B:500 3:31'>Joh 3:31</a> ), as marking the whole worldly economy morally considered.<p/>Speak they of the world (ejk tou kosmou lalousin) An ambiguous rendering, which might readily be interpreted "they speak concerning the world." Literally it is : "they speak out of the world; i e., the character of their utterances corresponds to their origin. Rev.," speak they as of the world. "The position of the world in the sentence is emphatic :" it is out of the world that they speak. "


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He that knoweth [&#959; &#947; &#953; &#957; &#969; &#963; &#954; &#969; &#957;]. Lit., the one knowing : he who is habitually and ever more clearly perceiving and recognizing God as his Christian life unfolds. The knowledge is regarded as progressive and not complete. Compare <a href='B:570 3:12'>Phi 3:12</a>, and He who is calling (oJ kalwn, <a href='B:590 5:24'>1Th 5:24</a> ) also oJ ajgapwn he that loves (ver. 7).<p/>Hereby [&#949; &#954; &#964; &#959; &#965; &#964; &#959; &#965;]. Not the same as the common ejn toutw (ver. 2). It occurs only here in the Epistle. En toutw is in this : ejk toutou from this. The former marks the residing or consisting of the essence or truth of a thing in something the apprehension of which conveys to us the essential nature of the thing itself. The latter marks the inference or deduction of the truth from something, as contrasted with its immediate perception in that something. Rev., by this.<p/>The spirit of error [&#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#951; &#962; &#960; &#955; &#945; &#957; &#951; &#962;]. The phrase occurs nowhere else in the New Testament. Compare pneumasi planoiv misleading spirits, <a href='B:610 4:1'>1Ti 4:1</a>.


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Knoweth not [&#959; &#965; &#954; &#949; &#947; &#957; &#969;]. The aroist tense : did not know, from the beginning. He never knew.<p/>Is love [&#945; &#947; &#945; &#960; &#951; &#949; &#963; &#964; &#953;. &#957;]. See on God is light (i. 5), and the truth (i. 6); also God is spirit (<a href='B:500 4:24'>Joh 4:24</a> ). Spirit and light are expressions of God's essential nature. Love is the expression of His personality corresponding to His nature. See on love of God (ii. 5). Truth and love stand related to each other. Loving is the condition of knowing.


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Was manifested. See on <a href='B:500 21:1'>Joh 21:1</a>; <a href='B:690 3:5'>1Jn 3:5</a>.<p/>Toward us [&#949; &#957; &#951; &#956; &#953; &#957;]. Wrong. Not "among us," as <a href='B:500 1:14'>Joh 1:14</a>, nor "in us;" but as Rev., in margin, in our case. 67 Sent [&#945; &#960; &#949; &#963; &#964; &#945; &#955; &#954; &#949; &#957;]. John describes the incarnation as a sending, more frequently than in any other way. Apostellw is to send under commission, as an envoy. The perfect tense, hath sent, points to the abiding results of the sending. See on 3 5.<p/>His only - begotten Son [&#964; &#959; &#957; &#965; &#953; &#959; &#957; &#945; &#965; &#964; &#959; &#965; &#964; &#959; &#957; &#956; &#959; &#957; &#959; &#947; &#949; &#957; &#951;]. Lit., His Son, the only - begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See <a href='B:690 1:2'>1Jn 1:2</a>; <a href='B:690 2:7'>1Jn 2:7</a>; <a href='B:690 2:8'>1Jn 2:8</a>; <a href='B:690 2:25'>1Jn 2:25</a>; <a href='B:690 5:4'>1Jn 5:4</a>; <a href='B:500 6:41'>Joh 6:41</a>; <a href='B:500 6:44'>Joh 6:44</a>; <a href='B:500 6:50'>Joh 6:50</a>; <a href='B:500 6:51'>Joh 6:51</a>; <a href='B:500 14:1'>Joh 14:1</a>, etc. On only - begotten, see on <a href='B:500 1:14'>Joh 1:14</a>.


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God. Beginning the sentence emphatically, and without the article : God as God. "God hath no man ever yet seen." Compare <a href='B:500 1:18'>Joh 1:18</a>.<p/>His love. Not our love to Him, nor His love to us, but the love which is peculiarly His; which answers to His nature.


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We have seen [&#960; &#949; &#952; &#949; &#945; &#956; &#949; &#952; &#945;]. Have deliberately and steadfastly contemplated. Compare <a href='B:690 1:1'>1Jn 1:1</a>, and see on <a href='B:500 1:14'>Joh 1:14</a>.<p/>Do testify [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#956; &#949; &#957;]. Rev., bear witness. See on <a href='B:500 1:7'>Joh 1:7</a>. Sent. See on ver. 9.<p/>The Savior of the world. See the same phrase, <a href='B:500 4:42'>Joh 4:42</a>, and compare <a href='B:500 3:17'>Joh 3:17</a>. Swth. r Savior, occurs in John only here and <a href='B:500 4:42'>Joh 4:42</a>. Elsewhere it is applied both to God (<a href='B:610 1:1'>1Ti 1:1</a>; <a href='B:610 2:3'>1Ti 2:3</a>; <a href='B:630 1:3'>Tit 1:3</a>; <a href='B:630 2:10'>Tit 2:10</a>; <a href='B:630 3:4'>Tit 3:4</a>; <a href='B:720 1:25'>Jud 1:25</a> ), and to Christ (<a href='B:490 2:11'>Luk 2:11</a>; <a href='B:510 5:31'>Act 5:31</a>; <a href='B:510 13:23'>Act 13:23</a>; <a href='B:620 1:10'>2Ti 1:10</a>; <a href='B:630 1:4'>Tit 1:4</a>, etc.). The title is found in Paul's Epistles of the Captivity (<a href='B:560 5:23'>Eph 5:23</a>; <a href='B:570 3:20'>Phi 3:20</a> ), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes [&#956; &#949; &#961; &#967; &#965; &#961; &#968;], Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). "Zeus Soter" (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato : "Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said" (" Philebus, "66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time." Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior,... and surely this will prove the greatest and most decisive of falls "(Plato," Republic, " 583). Hence the proverb, to triton tw swthri, lit., the third to the savior; i e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun swthria salvation, does not occur in John's Epistles, and appears only once in the Gospel (iv. 22). It is found thrice in <a href='B:730 7:10'>Rev 7:10</a>; <a href='B:730 12:10'>Rev 12:10</a>; <a href='B:730 19:1'>Rev 19:1</a> ). Swzein to save occurs six times in John's Gospel, and once in Revelation (xxi. 24). It does not appear in the Epistles.


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Whosoever [&#959; &#962; &#949; &#945; &#957;]. Lit., who if there be any.<p/>Shall confess. See on 1 9.<p/>Son of God. See on 1 7.


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The love which God hath. On this use of ecein to have, see on <a href='B:500 16:22'>Joh 16:22</a>. Compare <a href='B:500 8:35'>Joh 8:35</a>.<p/>To us [&#949; &#957; &#951; &#956; &#953; &#957;]. Rev., in us. Compare God abideth in Him.<p/>Dwelleth in love, etc. See <a href='B:500 14:9'>Joh 14:9</a>; <a href='B:500 14:10'>Joh 14:10</a>. Rev., abideth.


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Herein [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. To what does this refer? Two explanations are given. (1.) To the following that we may have boldness. So Huther, who argues thus on the ground that ver. 18 shows that the drift of the writer's thought is toward the fearlessness of love. According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us. So Westcott : "The fellowship of God with man and of man with God, carries with it the consummation of love." I prefer the latter, principally on the ground that in such phrases as ejn toutw in this, dia touto on this account, therefore, the pronoun usually refers to something preceding, though more fully developed in what follows. See <a href='B:500 5:16'>Joh 5:16</a>; <a href='B:500 5:18'>Joh 5:18</a>; <a href='B:500 6:65'>Joh 6:65</a>; <a href='B:500 8:47'>Joh 8:47</a>; <a href='B:500 10:17'>Joh 10:17</a>; <a href='B:500 12:18'>Joh 12:18</a>; <a href='B:500 16:1'>Joh 16:1</a>; <a href='B:500 16:5'>Joh 16:5</a>. Our love [&#951; &#945; &#947; &#945; &#960; &#951; &#956; &#949; &#952; &#951; &#956; &#969; &#957;]. The A. V. construes meq' hJmwn with us, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb : love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ajgaph meq' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. "Love is not simply perfected in man, but in fulfilling this issue God works with man" (Westcott). Compare <a href='B:700 1:3'>2Jn 1:3</a>, "grace shall be with us" (true reading); and <a href='B:510 25:4'>Act 25:4</a>, "what things God had done with them." See also <a href='B:470 1:23'>Mat 1:23</a>; 1Co 26:24; <a href='B:550 6:18'>Gal 6:18</a>. Meta with, is used constantly in the New Testament of ethical relations. See <a href='B:470 20:2'>Mat 20:2</a>; <a href='B:470 2:3'>Mat 2:3</a>; <a href='B:490 23:12'>Luk 23:12</a>; <a href='B:510 7:9'>Act 7:9</a>; <a href='B:520 12:15'>Rom 12:15</a>; <a href='B:690 1:6'>1Jn 1:6</a>.<p/>Boldness [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#957;]. See on 2 28.<p/>The day of judgment [&#964; &#951; &#951; &#956; &#949; &#961; &#945; &#964; &#951; &#962; &#954; &#961; &#953; &#963; &#949; &#969; &#962;]. Lit., the day of judgment. The exact phrase occurs here only. Hmera krisewv day of judgment, without the articles, is found <a href='B:470 10:15'>Mat 10:15</a>; <a href='B:470 11:22'>Mat 11:22</a>; <a href='B:470 11:24'>Mat 11:24</a>; <a href='B:470 12:36'>Mat 12:36</a>; <a href='B:680 2:9'>2Pe 2:9</a>; <a href='B:680 3:7'>2Pe 3:7</a>. The day is called the great day of their wrath (<a href='B:730 6:17'>Rev 6:17</a> ); the day of wrath and of revelation of the righteous judgement of God (<a href='B:520 2:5'>Rom 2:5</a> ); the day of visitation (<a href='B:670 2:12'>1Pe 2:12</a> ); the last day (<a href='B:500 6:39'>Joh 6:39</a>; <a href='B:500 6:40'>Joh 6:40</a>; <a href='B:500 6:44'>Joh 6:44</a>; <a href='B:500 6:54'>Joh 6:54</a> ); that day (<a href='B:470 7:22'>Mat 7:22</a>; <a href='B:490 6:23'>Luk 6:23</a>; <a href='B:490 10:12'>Luk 10:12</a> ). The judgment is found <a href='B:470 12:41'>Mat 12:41</a>; <a href='B:470 12:42'>Mat 12:42</a>; <a href='B:490 10:14'>Luk 10:14</a>; <a href='B:490 11:31'>Luk 11:31</a>; <a href='B:490 11:32'>Luk 11:32</a>.<p/>Because. Likeness to Christ is the ground of boldness.<p/>As [&#954; &#945; &#952; &#969; &#962;]. Not absolutely, but according to our measure, as men in this world.<p/>He is. The present tense is very significant. Compare <a href='B:690 3:7'>1Jn 3:7</a>, "is righteous even as He is righteous." The essence of out being as He is lies in perfected love; and Christ is eternally love. "He that abideth in love abideth in God and God in him." Compare <a href='B:690 3:2'>1Jn 3:2</a>.<p/>In this world. This present economy, physical and moral. The phrase limits the conception of likeness.


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There is no fear in love [&#966; &#959; &#946; &#959; &#962; &#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957; &#949; &#957; &#964; &#951; &#945; &#947; &#945; &#960; &#951;]. Lit., fear is not. It has no existence. The fear is that spoken of in <a href='B:670 1:17'>1Pe 1:17</a>; <a href='B:650 12:28'>Heb 12:28</a>; godly fear; filial reverence; not slavish fear, as <a href='B:520 8:15'>Rom 8:15</a>. In love, lit., the love, that perfected love of which John has been speaking.<p/>Perfect [&#964; &#949; &#955; &#949; &#953; &#945;]. Not perfected, as ver. 17 but perfect as the result of having been perfected. Compare <a href='B:650 5:14'>Heb 5:14</a>; <a href='B:660 1:4'>Jas 1:4</a>; <a href='B:660 3:2'>Jas 3:2</a>. Casteth out [&#949; &#958; &#969; &#946; &#945; &#955; &#955; &#949; &#953;]. A strong expression : turneth out of doors. Fear is cast out of the sphere of the fellowship of love. See the phrase in <a href='B:500 6:37'>Joh 6:37</a>; <a href='B:500 9:34'>Joh 9:34</a>; <a href='B:500 9:35'>Joh 9:35</a>; <a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 14:6'>Joh 14:6</a>.<p/>Hath torment [&#954; &#959; &#955; &#945; &#963; &#953; &#957; &#949; &#967; &#949; &#953;]. Torment is a faulty translation. The word means punishment, penalty. It occurs in the New Testament only here and <a href='B:470 25:46'>Mat 25:46</a>. The kindred verb, kolazomai to punish, is found <a href='B:510 4:21'>Act 4:21</a>; <a href='B:680 2:9'>2Pe 2:9</a>. Note the present tense, hath. The punishment is present. Fear by anticipating punishment has it even now. The phrase hath punishment (see on <a href='B:500 16:22'>Joh 16:22</a> ) indicates that the punishment is inherent in the fear. Fear carries its own punishment. Augustine, commenting on the expulsion of fear by love, says : "As in sewing, we see the thread passed through by the needle. The needle is first pushed in, but the thread cannot be introduced until the needle is brought out. So fear first occupies the mind, but does not remain permanently, because it entered for the purpose of introducing love." The words because fear hath punishment are parenthetical.<p/>He that feareth The A. V. omits and [&#948; &#949;], which is important as closely connecting this clause with there is no fear in love, etc. That is an abstract statement; this is personal; two modes of stating the same truth. Rev. "and he that feareth."<p/>Is not made perfect. "Men's condition is varied; without fear and love; with fear without love; with fear and love; without fear with love" (Bengel).


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We love Him [&#951; &#956; &#949; &#953; &#962; &#945; &#947; &#945; &#960; &#969; &#956; &#949; &#957; &#945; &#965; &#964; &#959; &#957;]. The best texts omit Him. Some render let us love, as ver. 7. The statement is general, relating to the entire operation of the principle of love. All human love is preceded and generated by the love of God.


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He that loveth not his brother, etc. Note the striking inversion of the clauses : He that loveth not his brother whom he hath seen, God whom he hath not seen cannot love.<p/>How. The best tests omit, and give the direct statement cannot love. So Rev.


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That [&#953; &#957; &#945;]. Not defining the contents of the commandment, but expressing intent. Compare <a href='B:500 13:34'>Joh 13:34</a>, and see on <a href='B:500 14:13'>Joh 14:13</a>. His brother. "To the persecutor Saul, Christ said, 'Saul, Saul, why persecutest thou Me? I have ascended into heaven, yet still I lie upon earth. Here I sit at the right hand of the Father; there I still hunger, thirst, and am a stranger '" (Augustine).


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Whosoever believeth [&#960; &#945; &#962; &#959; &#960; &#953; &#963; &#964; &#949; &#965; &#969; &#957;]. Lit., every one that believeth. For the characteristic form of expression see on 3 3. The Christ. See on <a href='B:470 1:1'>Mat 1:1</a>, and <a href='B:690 1:7'>1Jn 1:7</a>.


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By this [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. Not by this or from this, as an inference (see on 4 6), but in the very exercise of the sentiment toward God, we perceive. When (grov). More strictly, whenever. Our perception of the existence of love to our brethren is developed on every occasion when we exercise love and obedience toward God.<p/>Keep [&#964; &#951; &#961; &#969; &#956; &#949; &#957;]. Read poiwmen do. So Rev. See on <a href='B:500 3:21'>Joh 3:21</a>; <a href='B:690 3:4'>1Jn 3:4</a>. The exact phrase poiein tav ejntolav to do the commandments, occurs only here. See on <a href='B:730 22:14'>Rev 22:14</a>.


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Grievous [&#946; &#945; &#961; &#949; &#953; &#945; &#953;]. Lit., heavy. The word occurs six times in the New Testament. <a href='B:510 20:29'>Act 20:29</a>, violent, rapacious; "grievous wolves" : <a href='B:540 10:10'>2Co 10:10</a>, weighty, impressive, of Paul's letters : <a href='B:470 23:23'>Mat 23:23</a>; <a href='B:510 25:7'>Act 25:7</a>, important, serious; the weightier matters of the law; serious charges against Paul.


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Overcometh [&#957; &#953; &#954; &#945;]. See on 2 13.<p/>The victory [&#951; &#957; &#953; &#954; &#951;]. Only here in the New Testament.<p/>That overcometh [&#951; &#957; &#953; &#954; &#951; &#963; &#945; &#963; &#945;]. The aorist tense, overcame. On the cumulative form of expression, the victory, that which overcame, see on 4 9. The aorist is to be held here to its strict sense. The victory over the world was, potentially, won when we believed in Jesus as the Christ, the Son of God. We overcome the world by being brought into union with Christ. On becoming as He is (iii. 17) we become partakers of His victory (<a href='B:500 16:33'>Joh 16:33</a> ). "Greater is He that is in you than He that is in the world" (iv. 4).<p/>Our faith [&#960; &#953; &#963; &#964; &#953; &#962; &#951; &#956; &#969; &#957;]. Pistiv faith, only here in John's Epistles and not in the Gospel. Our faith is embraced in the confession that Jesus is the Christ, the Son of God. On the question of the subjective and objective use of the faith, see on <a href='B:510 6:7'>Act 6:7</a>.


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He that overcometh [&#959; &#957; &#953; &#954; &#969; &#957;]. The article with the participle denoting what is habitual; one who leads a life of victory over the world.


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This. Jesus.<p/>He that came [&#959; &#949; &#955; &#952; &#969; &#957;]. Referring to the historic fact. See <a href='B:470 11:3'>Mat 11:3</a>; <a href='B:490 7:19'>Luk 7:19</a>; <a href='B:500 1:15'>Joh 1:15</a>; <a href='B:500 1:27'>Joh 1:27</a>. Compare, for the form of expression, <a href='B:500 1:33'>Joh 1:33</a>; <a href='B:500 3:13'>Joh 3:13</a>.<p/>By water and blood [&#948; &#953; &#965; &#948; &#945; &#964; &#959; &#962; &#954; &#945; &#953; &#945; &#953; &#956; &#945; &#964; &#959; &#962;]. Dia by, must be taken with oJ ejlqwn He that came. It has not merey the sense of accompaniment, but also of instrumentality, i e., by, through, by means of. Water and blood are thus the media through which Jesus the Mediator wrought, and which especially characterized the coming. See especially <a href='B:650 9:12'>Heb 9:12</a> : "Christ being come... neither by the blood [&#948; &#953; &#945; &#953; &#956; &#945; &#964; &#959; &#962;] of goats and calves, but by His own blood [&#948; &#953; &#945; &#948; &#949; &#964; &#959; &#965; &#953; &#948; &#953; &#959; &#965; &#945; &#953; &#956; &#945; &#964; &#959; &#962; "]. Compare" we walk by faith not by sight (dia pistewv ouj dia eidouv, "<a href='B:540 5:7'>2Co 5:7</a> ) : we wait with (lit., through) patience (dij uJpomonhv," <a href='B:520 8:25'>Rom 8:25</a> ).<p/>Water refers to Christ's baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (<a href='B:470 3:15'>Mat 3:15</a> ). Blood refers to His bloody death upon the cross for the sin of the world.<p/>Other explanations are substituted for this or combined with it. Some refer the words water and blood to the incident in <a href='B:500 19:34'>Joh 19:34</a>. To this it is justly objected that these words are evidently chosen to describe something characteristic of Christ's Messianic office, which could not be said of the incident in question. Nevertheless, as Alford justly remarks, "to deny all such allusion seems against probability. The apostle could hardly, both here and in that place, lay such evident stress on the water and the blood together, without having in his mind some link connecting this place and that." The readers of the Epistle must have been familiar with the incident, from oral or from written teaching.<p/>Others refer the words to the Christian sacraments. These, however, as Huther observes, are only the means for the appropriation of Christ's atonement; whereas the subject here is the accomplishment of the atonement itself. Ai=ma blood, standing by itself, never signifies the Lord's Supper in the New Testament.<p/>The true principle of interpretation appears to be laid down in the two canons of Dusterdieck. (1.) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and to some still present witnesses for Christ. (2.) They must not be interpreted symbolically, but understood of something so real and powerful, as that by them God's testimony is given to believers, and eternal life assured to them. Thus the sacramental reference, though secondary, need not be excluded. Canon Westcott finds "an extension of the meaning" of water and blood in the following words : "Not in the water only, but in the water and in the blood," followed by the reference to the present witness of the Spirit. He argues that the change of the prepositions (ejn in, for dia by), the use of the article [&#964; &#969;], and the stress laid on actual experience (it is the Spirit that witnesseth), these, together with the fact that that which was spoken of in its unity (by water and blood) is now spoken of in its separate parts (in the water and in the blood) - "all show that St. John is speaking of a continuation of the first coming under some new but analogous form. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah's work once for all, in bringing purification and salvation; that proof is continued in the experience of the Church in its two separate parts." Thus we are led to the ideas underlying the two sacraments.<p/>The subject opened by the word blood is too large for discussion within these limits. The student is referred to Dr. Patrick Fairbairn's "Typology of Scripture;" Andrew Jukes, "The Law of the Offerings;" Professor William Milligan, "The Resurrection of our Lord," note, p. 274 sqq.; Canon Westcott's "Additional Note" on <a href='B:690 1:7'>1Jn 1:7</a>, in his "Commentary on John's Epistles;" and Henry Clay Trumbull, "The Blood Covenant."<p/>Not by water only [&#959; &#965; &#954; &#949; &#957; &#964; &#969; &#965; &#948; &#945; &#964; &#953; &#956; &#959; &#957; &#959; &#957;]. Lit., not in the water only Rev., with. The preposition ejn in, marks the sphere or element in which; dia by, the medium through which. For the interchange of ejn and dia see <a href='B:540 6:7'>2Co 6:7</a>. The words are probably directed against the teaching of Cerinthus. See on 2 22. John asserts that Jesus is the Christ, and that He came by blood as well as by water.<p/>And it is the Spirit that beareth witness [&#954; &#945; &#953; &#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#949; &#963; &#964; &#953; &#957; &#964; &#959; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#957;]. Lit., and the Spirit is that which is bearing witness. Note the present tense, beareth witness, and compare ver. 9, hath born witness. The witness is present and continuous in the Church, in the sacraments for instance, in water and in blood. Witnessing is the peculiar office of the Spirit. See <a href='B:500 14:26'>Joh 14:26</a>; <a href='B:500 16:8'>Joh 16:8</a> sqq. See on <a href='B:500 1:7'>Joh 1:7</a>.<p/>Because [&#959; &#964; &#953;]. Some render that, as presenting the substance of the testimony, which is absurd : the Spirit witnesseth that the Spirit is the truth. The Spirit is the Holy Ghost, not the spiritual life in man.<p/>The truth [&#951; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. Just as Christ is the truth (<a href='B:500 14:6'>Joh 14:6</a> ).


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There are three that bear record [&#964; &#961; &#949; &#953; &#962; &#949; &#953; &#963; &#953; &#957; &#959; &#953; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Lit., three are the witnessing ones.<p/>The Father, the Word, and the Holy Ghost, and these three are one. These words are rejected by the general verdict of critical authorities. For the details of the memorable controversy on the passage, the student may consult Frederick Henry Scrivener, "Introduction to the Criticism of the New Testament;" Samuel P. Tregelles, "An Account of the Printed Text of the Greek New Testament;" John Selby Watson, "The Life of Richard Porson, M. A.;" Professor Ezra Abbot, "Orme's Memoir of the Controversy on <a href='B:690 5:7'>1Jn 5:7</a> ;" Charles Foster, "A New Plea for the Authenticity of the Text of the Three Heavenly Witnesses," or "Porson's Letters to Travis Eclectically Examined," Cambridge, 1867. On the last - named work, Scrivener remarks, "I would fain call it a success if I could with truth. To rebut much of Porson's insolent sophistry was easy, to maintain the genuineness of this passage is simply impossible." Tregelles gives a list of more than fifty volumes, pamphlets, or critical notices on this question. Porson, in the conclusion of his letters to Travis, says : "In short, if this verse be really genuine, notwithstanding its absence from all the visible Greek manuscripts except two (that of Dublin and the forged one found at Berlin), one of which awkwardly translates the verse from the Latin, and the other transcribes it from a printed book; notwithstanding its absence from all the versions except the Vulgate, even from many of the best and oldest manuscripts of the Vulgate; notwithstanding the deep and dead silence of all the Greek writers down to the thirteenth, and of most of the Latins down to the middle of the eighth century; if, in spite of all these objections, it be still genuine, no part of Scripture whatsoever can be proved either spurious or genuine; and Satan has been permitted for many centuries miraculously to banish the 'finest passage in the New Testament, ' as Martin calls it, from the eyes and memories of almost all the Christian authors, translators, and transcribers."


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Agree in one [&#949; &#953; &#962; &#964; &#959; &#949; &#957; &#949; &#953; &#963; &#953; &#957;]. Lit., are for the one. They converge upon the one truth, Jesus Christ, the Son of God, come in the flesh.


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If we receive [&#949; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#956; &#949; &#957;]. The indicative mood, assuming such reception as a fact. If we receive, as we do. On the verb receive, see on <a href='B:500 3:32'>Joh 3:32</a>.<p/>The witness of God is greater. Supply mentally, and therefore we should receive that.<p/>For [&#959; &#964; &#953;]. Not explaining why it is greater, but why the principle of the superior greatness of divine testimony should apply and be appealed to in this case. Supply mentally, and this applies in the case before us, for, etc. This is the witness of God which [&#951; &#957;]. The best texts read oti that or because. Render that. This is the witness of God, even the fact that, etc.


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On the Son of God. Faith in the person of Christ, not merely in the fact that Jesus is the Son of God.<p/>God. Also personal. To believe God, is to believe the message which comes from Him. See on <a href='B:500 1:12'>Joh 1:12</a>.<p/>Hath made - hath believed [&#960; &#961; &#960; &#959; &#953; &#951; &#954; &#949; &#957; - &#960; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#949; &#957;]. The perfect tense marks the two results expressed by the verbs as connected with a past act. The act perpetuates itself in the present condition of the unbeliever.<p/>Believed on the witness [&#960; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#949; &#957; &#949; &#953; &#962; &#964; &#951; &#957; &#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#957;]. The phrase occurs only here. See on <a href='B:500 1:12'>Joh 1:12</a>. In one other case to believe on is used with an object not directly personal, pisteuete eijv to fwv; but the reference is clearly to the personal Christ as the Light of the World (<a href='B:500 8:12'>Joh 8:12</a> ).


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Hath given [&#949; &#948; &#969; &#954; &#949; &#957;]. The aorist tense, gave. So Rev. The reference is to the historic fact of the gift. So <a href='B:690 3:23'>1Jn 3:23</a> : "We should love one another as He gave [&#949; &#948; &#969; &#954; &#949; &#957;] us commandment." Ver 24 "We know that He abideth in us by the Spirit which He gave [&#949; &#948; &#969; &#954; &#949; &#957;] us." On the other hand, <a href='B:690 3:1'>1Jn 3:1</a> : "Behold what manner of love the Father hath bestowed [&#948; &#949; &#948; &#969; &#954; &#949; &#957;] upon us." The gift of love abides in the fact that we are now children of God (ver. 2).<p/>Eternal life [&#950; &#969; &#951; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. Compare the phrase thn zwhn thn aijwnion the life, the eternal life (i. 2), and hJ aijwniov zwh the eternal life (<a href='B:500 17:3'>Joh 17:3</a> ). For the distinction between the phrases see on 1 2. The phrase here, without either article, merely defines the character of the life.


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Hath life [&#949; &#967; &#949; &#953; &#964; &#951; &#957; &#950; &#969; &#951; &#957;]. More strictly, as Rev., the life; i e., the life which God gave (ver. 11). See on <a href='B:500 16:22'>Joh 16:22</a>. Compare Christ who is our life (<a href='B:580 3:4'>Col 3:4</a> ).<p/>The Son of God. Hath the Son, hath not the Son of God, pointing back to God as the giver of life in His Son. Bengel observes : "The verse has two clauses : in the former, of God is not added, because believers know the Son; in the other it is added, that unbelievers may know at length how serious it is not to have Him."<p/>Hath not life. Note the inversion "He that hath the Son hath the life. He that hath not the Son of God, the life hath he not."


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Have I written [&#949; &#947; &#961; &#945; &#968; &#945;]. Lit., I wrote. John speaks as looking back over his Epistle and recalling the aim with which he wrote. See on 2 13. May know [&#949; &#953; &#948; &#951; &#964; &#949;]. Not perceive [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#957;], but know with settled and absolute knowledge. See on <a href='B:500 2:24'>Joh 2:24</a>.<p/>Ye have eternal life [&#950; &#969; &#951; &#957; &#949; &#967; &#949; &#964; &#949; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. The Greek order is peculiar, "ye may know that life ye have eternal." The adjective eternal is added as an after - thought. So Westcott : "that ye have life - yes, eternal life."<p/>Unto you that believe. In the A. V., these words follow have I written. The Rev. follows the Greek order. The words, like eternal, above, are added as an after - thought, defining the character of the persons addressed. On the name [&#949; &#953; &#962; &#964; &#959; &#959; &#957; &#959; &#956; &#945;]. See on <a href='B:500 2:23'>Joh 2:23</a>; <a href='B:500 1:12'>Joh 1:12</a>.


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Confidence [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;]. Rev., boldness. See on 2 28; <a href='B:500 7:13'>Joh 7:13</a>. On have boldness, see on <a href='B:500 16:22'>Joh 16:22</a>.<p/>We ask [&#945; &#953; &#964; &#969; &#956; &#949; &#952; &#945;]. With a possible reference in the middle voice to asking for ourselves.<p/>According to His will [&#954; &#945; &#964; &#945; &#964; &#959; &#952; &#949; &#955; &#951; &#956; &#945; &#945; &#965; &#964; &#959; &#965;]. For the phrase compare <a href='B:670 4:19'>1Pe 4:19</a>; <a href='B:550 1:4'>Gal 1:4</a>; <a href='B:560 1:5'>Eph 1:5</a>; <a href='B:560 1:11'>Eph 1:11</a>.<p/>He heareth us [&#945; &#954; &#959; &#965; &#949; &#953; &#951; &#956; &#969; &#957;]. Compare <a href='B:500 9:31'>Joh 9:31</a>; <a href='B:500 11:41'>Joh 11:41</a>; <a href='B:500 11:42'>Joh 11:42</a>. Hear is used in this sense by John only.


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Whatsoever we ask. The whole phrase is governed by the verb hear. If we know that He heareth our every petition.


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If any man see [&#949; &#945; &#957; &#964; &#953; &#962; &#953; &#948; &#951;]. A supposed case.<p/>His brother. Christian brother.<p/>Sin a sin [&#945; &#956; &#945; &#961; &#964; &#945; &#957; &#959; &#957; &#964; &#945; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;]. Lit., as Rev., sinning a sin. There is no exact parallel to the phrase in the New Testament. Compare the promise which He promised, <a href='B:690 2:25'>1Jn 2:25</a>.<p/>Not unto death [&#956; &#951; &#960; &#961; &#959; &#962; &#952; &#945; &#957; &#945; &#964; &#959; &#957;]. Describing the nature of the sin. The preposition unto, signifies tendency toward, not necessarily involving death. See on ver. 17.<p/>He shall ask [&#945; &#953; &#964; &#951; &#963; &#949; &#953;]. In prayer. The future tense expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied. He shall give. He may refer either to God or to the petitioner, as being the means of bestowing life through his intercession, as in <a href='B:660 5:20'>Jas 5:20</a>. The former explanation is the more natural. So Rev.<p/>Him [&#945; &#965; &#964; &#969;]. The brother for whom intercession is made.<p/>For them that sin [&#964; &#959; &#953; &#962; &#945; &#956; &#945; &#961; &#964; &#945; &#957; &#959; &#965; &#963; &#953; &#957;]. In apposition with aujtw to him. God shall give life unto him (the erring brother), even unto them that sin. The plural generalizes the particular ease described by aJmartanonta aJmartian sinning a sin.<p/>There is a sin [&#949; &#963; &#964; &#953; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945;]. Rev., margin, better, sin. A sin would express a specific act as such. Sin describes the character of a class of acts. Unto death. The difficulty of the passage lies in the explanation of these words. It is impossible to determine their exact meaning with certainty. Some of the many explanations are as follows : Such sin as God punishes with deadly sickness or sudden death. All those sins punished with excommunication (so the older Catholic theologians). An unrepented sin. Envy. A sinful state or condition. The sin by which the Christian falls back from Christian life into death. The anti - Christian denial that Jesus is the Christ.<p/>The phrase labein aJmartian qanhtoforon to incur a death - bearing sin (A. 5, bear sin and die), occurs <a href='B:40 18:22'>Num 18:22</a>, Sept., and the distinction between sins unto death and sins not unto death is common in Rabbinic writings. However John's expression may have been suggested by these, it cannot be assumed that they determine the sense in which he uses it. Life and death in the passage must correspond. Bodily death and spiritual life cannot be meant. The passage must be interpreted in the light of John's utterances elsewhere concerning life and death. In ver. 12, he says : He that hath the Son hath life, and he that hath not the Son of God hath not life. In <a href='B:690 3:14'>1Jn 3:14</a>; <a href='B:690 3:15'>1Jn 3:15</a>, he says that he that loveth not abideth in death : that he that hateth his brother is a manslayer, and that no manslayer hath eternal life abiding in him. These canons of interpretation point to the explanation, in which some of the best authorities agree, that the sin unto death does not refer to a specific act, but to a class or species of sins, the tendency of which is to cut the bond of fellowship with Christ. Hence the passage is in the key - note of fellowship which pervades the Epistle. Whatever breaks the fellowship between the soul and Christ, and, by consequence, between the individual and the body of believers, is unto death, for there is no life apart from Christ. It is indeed true that this tendency inheres in all sin. Sin is essentially death. But a distinction is to be made, as Canon Westcott observes, between sins which flow from human imperfection and infirmity, and sins which are open manifestations of a character alien from God. "All unrighteousness is sin, and there is a sin not unto death." It must be carefully born in mind in the study of the passage, that John is speaking of sinful acts as revelations of character, and not simply in themselves. So Huther : "Such sinning as is characterized, not by the object with which it is connected, but by the disposition from which it proceeds." 68 I do not say that he shall pray for it [&#959; &#965; &#960; &#949; &#961; &#953; &#949; &#954; &#949; &#953; &#957; &#951; &#962; &#955; &#949; &#947; &#969; &#953; &#957; &#945; &#949; &#961; &#969; &#964; &#951; &#963; &#951;]. Lit., not concerning this do I say that he should make request. So Rev. Prayer even for this sin unto death is not forbidden, but John says that he does not enjoin it. Note the sharp distinctness with which that terrible sin is thrown out by the pronoun of remote reference and its emphatic position in the sentence. Note also the words make request [&#949; &#961; &#969; &#964; &#951; &#963; &#951;], and compare aijtnsei he shall ask. On the distinction, see on <a href='B:490 11:9'>Luk 11:9</a>. Aijtew to ask, is used of the petition of an inferior, and is never used of Christ's own requests to God. Hence it is properly used here of the humble and affectionate petition of a Christian to God on behalf of a sinning brother. Erwtaw is used of the request of an equal, or of one who asks on equal terms. Hence it may mark a request based upon fellowship with God through Christ, or it may hint at an element of presumption in a prayer for a sin unto death. Westcott cites a very early inscription in the Roman Catacombs as an illustration of the use of ejrwtan in the sense of Christian prayer for Christians : ejrwta uJper hJmwn pray for us.


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Unrighteousness [&#945; &#948; &#953; &#954; &#953; &#945;]. This is the character of every offense against that which is right. Every breach of duty is a manifestation of sin. Compare <a href='B:690 3:4'>1Jn 3:4</a>, where sin is defined as ajnomia lawlessness, and lawlessness as sin. See <a href='B:520 6:13'>Rom 6:13</a>.


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We know [&#959; &#953; &#948; &#945; &#956; &#949; &#957;]. John uses this appeal to knowledge in two forms : we know (<a href='B:620 2:14'>2Ti 2:14</a>; <a href='B:690 5:18'>1Jn 5:18</a>; <a href='B:690 5:19'>1Jn 5:19</a>; <a href='B:690 5:20'>1Jn 5:20</a> ); ye know (ii. 20; <a href='B:690 3:5'>1Jn 3:5</a>; <a href='B:690 3:15'>1Jn 3:15</a> ). He that is begotten of God [&#959; &#947; &#949; &#957; &#957; &#951; &#952; &#949; &#953; &#962; &#949; &#954; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Lit., was begotten. This exact phrase does not occur elsewhere. Some refer it to the man who is born of God, making it parallel with oJ gegennhmenov ejk tou Qeou, he that is begotten of God. Others to Christ, the only - begotten of God. The later is preferable.<p/>That wicked one [&#959; &#960; &#959; &#957; &#951; &#961; &#959; &#962;]. See on 2 13. Rev., the evil one.<p/>Toucheth [&#945; &#960; &#964; &#949; &#964; &#945; &#953;]. See on <a href='B:500 20:17'>Joh 20:17</a>, the only other passage in John's writings where the verb occurs. Both this verb and qigganw (<a href='B:580 2:21'>Col 2:21</a>; <a href='B:650 11:28'>Heb 11:28</a>; <a href='B:650 12:20'>Heb 12:20</a> ) express a touch which exerts a modifying influence upon the object, though qigganw indicates rather a superficial touch. On yhlafaw (<a href='B:510 27:27'>Act 27:27</a>; <a href='B:650 12:18'>Heb 12:18</a>; <a href='B:690 1:1'>1Jn 1:1</a> ), see on <a href='B:490 24:39'>Luk 24:39</a>. Compare <a href='B:580 2:21'>Col 2:21</a>. The idea here is layeth not hold of him.


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We are of God [&#949; &#954; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#949; &#963; &#956; &#949; &#957;]. For the phrase ei=nai ejk to be from, see on <a href='B:500 1:46'>Joh 1:46</a>. For ejsmen we are, see on 3 1. John expresses the relation of believers to God by the following phrases : To be born or begotten of God, gennhqhnai ejk tou Qeou (v. 1; <a href='B:690 2:29'>1Jn 2:29</a>; <a href='B:690 4:7'>1Jn 4:7</a> ) : denoting the initial communication of the new life. To be of God, ei=nai ejk tou Qeou (<a href='B:500 8:47'>Joh 8:47</a>; <a href='B:690 3:10'>1Jn 3:10</a>; <a href='B:690 4:6'>1Jn 4:6</a> ) : denoting the essential connection in virtue of the new life. Child of God, teknon Qeou (<a href='B:500 1:12'>Joh 1:12</a>; <a href='B:690 3:1'>1Jn 3:1</a>; <a href='B:690 3:10'>1Jn 3:10</a> ) : denoting the relation established by the new life.<p/>World [&#954; &#959; &#963; &#956; &#959; &#962;]. See on <a href='B:500 1:9'>Joh 1:9</a>.<p/>Lieth [&#954; &#949; &#953; &#964; &#945; &#953;]. The word is stronger than ejsti is, indicating the passive, unprogressive state in the sphere of Satan's influence. "While we are from God, implying a birth and a proceeding forth, and a change of state, the kosmov the world, all the rest of mankind, remains in the hand of the evil one" (Alford).<p/>In wickedness [&#949; &#957; &#964; &#969; &#960; &#959; &#957; &#951; &#961; &#969;]. Rev., better, in the evil one. The expression to lie in has a parallel in Sophocles' "Anti - gone :" ejn uJmin gar wJv Qew keimeqa tlamonev "Wretched we lie in you as in a God" (247).


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An understanding [&#948; &#953; &#945; &#957; &#959; &#953; &#945; &#957;]. Only here in John's writings. The faculty of understanding. See on <a href='B:490 1:51'>Luk 1:51</a>. Westcott remarks that nouns which express intellectual powers are rare in the writings of John. We may know [&#947; &#953; &#957; &#969; &#963; &#954; &#959; &#956; &#949; &#957;]. Apprehend progressively. Compare <a href='B:500 17:3'>Joh 17:3</a>.<p/>Him that is true [&#964; &#959; &#957; &#945; &#955; &#951; &#952; &#953; &#957; &#959; &#957;]. Compare <a href='B:730 3:7'>Rev 3:7</a>; <a href='B:730 3:14'>Rev 3:14</a>; <a href='B:730 6:10'>Rev 6:10</a>. On true, see on <a href='B:500 1:9'>Joh 1:9</a>. "God very strangely condescends indeed in making things plain to me, actually assuming for the time the form of a man, that I at my poor level may better see Him. This is my opportunity to know Him. This incarnation is God making Himself accessible to human thought - God opening to man the possibility of correspondence through Jesus Christ. And this correspondence and this environment are those I seek. He Himself assures me, 'This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent. ' Do I not now discern the deeper meaning in Jesus Christ whom Thou hast sent? Do I not better understand with what vision and rapture the profoundest of the disciples exclaims, 'The Son of God is come, and hath given us an understanding, that we might know Him that is true?'" (Drummond, " Natural Law in the Spiritual World ").<p/>This. God the Father. Many, however, refer it to the Son.<p/>Eternal life. See on 1 2. 69


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Keep yourselves [&#966; &#965; &#955; &#945; &#958; &#945; &#964; &#949; &#949; &#945; &#965; &#964; &#945;]. The exact phrase is not found elsewhere in the New Testament. See <a href='B:680 3:17'>2Pe 3:17</a>. Rev., rightly, guard. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Idols [&#949; &#953; &#948; &#969; &#955; &#969; &#957;]. Strictly, images. The command, however, has apparently the wider Pauline sense, to guard against everything which occupies the place due to God.


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The elder [&#959; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#962;]. The word is used originally of seniority in age. So <a href='B:490 14:25'>Luk 14:25</a>. Afterward as a term of rank or office. Applied to members of the Sanhedrim (<a href='B:470 16:21'>Mat 16:21</a>; <a href='B:510 6:12'>Act 6:12</a> ). Those who presided over the Christian assemblies or churches (<a href='B:510 11:30'>Act 11:30</a>; <a href='B:610 5:17'>1Ti 5:17</a>; <a href='B:610 5:19'>1Ti 5:19</a> ). The twenty - four members of the heavenly court in John's vision (<a href='B:730 4:4'>Rev 4:4</a>; <a href='B:730 4:10'>Rev 4:10</a>; <a href='B:730 5:5'>Rev 5:5</a>; <a href='B:730 5:6'>Rev 5:6</a>; <a href='B:730 5:8'>Rev 5:8</a>; <a href='B:730 5:11'>Rev 5:11</a>; <a href='B:730 5:1'>Rev 5:1</a>; <a href='B:730 5:4'>Rev 5:4</a> ). Here, with reference to official position, coupled, presumably, with age.<p/>Unto the elect lady [&#949; &#954; &#955; &#949; &#954; &#964; &#951; &#954; &#965; &#961; &#953; &#945;]. An expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are<p/>(1.) That the letter was addressed to a certain Babylonian named Electa.<p/>(2.) To a person named Kyria.<p/>(3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.<p/>Children [&#964; &#949; &#954; &#957; &#959; &#953; &#962;]. May be taken either in a literal or in a spiritual sense. For the later, see <a href='B:610 1:2'>1Ti 1:2</a>; <a href='B:550 4:25'>Gal 4:25</a>; <a href='B:710 1:4'>3Jn 1:4</a>. Compare also vv. 4, 13. The explanation turns on the meaning of ejklekth kuria. If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal.<p/>Whom [&#959; &#965; &#962;]. Comprehensive, embracing the mother and the children of both sexes.<p/>I love [&#945; &#947; &#945; &#960; &#969;]. See on <a href='B:500 5:20'>Joh 5:20</a>.<p/>In the truth (ejn ajlhqeia. Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See <a href='B:500 17:17'>Joh 17:17</a>. In truth is equivalent to truly, really. Compare <a href='B:580 1:6'>Col 1:6</a>; <a href='B:500 17:19'>Joh 17:19</a>.<p/>That have known [&#959; &#953; &#949; &#947; &#957; &#969; &#954; &#959; &#964; &#949; &#962;]. Either have come to know, or as Rev., know. The perfect tense of ginwskw, to learn to know, is rendered as a present : I have learned to know, therefore I know. See on <a href='B:690 2:3'>1Jn 2:3</a>.


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Which dwelleth [&#964; &#951; &#957; &#956; &#949; &#957; &#959; &#965; &#963; &#945; &#957;]. Rev., abideth. Enlarging on the idea of the truth : that which abideth. See on <a href='B:690 4:9'>1Jn 4:9</a>, on the phrase to abide in, see on <a href='B:690 2:6'>1Jn 2:6</a>.<p/>Shall be with us [&#956; &#949; &#952; &#951; &#956; &#969; &#957; &#949; &#963; &#964; &#945; &#953;]. With us has the emphatic position in the sentence : and with us it shall be. Note the change from abideth in to shall be with, and see on <a href='B:500 14:16'>Joh 14:16</a>; <a href='B:500 14:17'>Joh 14:17</a>.


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Grace be with you, mercy and peace [&#949; &#963; &#964; &#945; &#953; &#956; &#949; &#952; &#951; &#956; &#969; &#957; &#967; &#945; &#961; &#953; &#962; &#949; &#955; &#949; &#959; &#962; &#949; &#953; &#961; &#951; &#957; &#951;]. The verb is in the future tense : shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2 Peter and Jude, plhqunqeih be multiplied, is used. Grace [&#967; &#945; &#961; &#953; &#962;] is of rare occurrence in John's writings (<a href='B:500 1:14'>Joh 1:14</a>; <a href='B:500 1:16'>Joh 1:16</a>; <a href='B:500 1:17'>Joh 1:17</a>; <a href='B:730 1:4'>Rev 1:4</a>; <a href='B:730 22:21'>Rev 22:21</a> ); and the kindred carizomai to favor, be kind, forgive, and carisma gift, are not found at all. See on <a href='B:490 1:30'>Luk 1:30</a>. Mercy [&#949; &#955; &#949; &#959; &#962;], only here in John. See on <a href='B:490 1:50'>Luk 1:50</a>. The pre - Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser "wretched," cor "the heart ") carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes :" In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy), that He gave His only - begotten Son (herein the grace), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal.... From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy " (" Synonyms of the New Testament ").<p/>With you. The best texts read with us.<p/>From God - from Jesus Christ [&#960; &#945; &#961; &#945; &#952; &#949; &#959; &#965; - &#960; &#945; &#961; &#945; &#953; &#951; &#963; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Note the repeated preposition, bringing out the twofold relation to the Father and Son. In the Pauline salutations ajpo from, is invariably used with God, and never repeated with Jesus Christ. On the use of para from, see on <a href='B:500 6:46'>Joh 6:46</a>; <a href='B:690 1:5'>1Jn 1:5</a>.<p/>God the Father. The more common expression is "God our Father."<p/>The Son of the Father. The phrase occurs nowhere else. Compare <a href='B:500 1:18'>Joh 1:18</a>; <a href='B:690 2:22'>1Jn 2:22</a>; <a href='B:690 2:23'>1Jn 2:23</a>; <a href='B:690 1:3'>1Jn 1:3</a>.<p/>In truth and in love. The combination is not found elsewhere. The words indicate the contents of the whole Epistle.


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I rejoiced. Expressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.<p/>Greatly [&#955; &#953; &#945; &#957;]. The word is found in John's writings only here and <a href='B:710 1:3'>3Jn 1:3</a>.<p/>I found [&#949; &#965; &#961; &#951; &#954; &#945;]. See on <a href='B:500 1:41'>Joh 1:41</a>. Rev., I have found.<p/>Of thy children [&#949; &#954; &#964; &#969; &#957; &#964; &#949; &#954; &#957; &#969; &#957;]. The rendering is obscure. Rev., rightly, supplies certain. Compare <a href='B:500 16:17'>Joh 16:17</a>.<p/>In truth [&#949; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. Compare <a href='B:710 1:3'>3Jn 1:3</a>. See on <a href='B:690 1:8'>1Jn 1:8</a>.


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New [&#954; &#945; &#953; &#957; &#951; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>.<p/>We had [&#949; &#953; &#967; &#945; &#956; &#949; &#957;]. The apostle identifies himself with his readers.


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Love [&#951; &#945; &#947; &#945; &#960; &#951;]. The love just mentioned in the verb we love. That [&#953; &#957; &#945;]. See on <a href='B:500 14:13'>Joh 14:13</a>.<p/>After His commandments [&#954; &#945; &#964; &#945; &#964; &#945; &#962; &#949; &#957; &#964; &#959; &#955; &#945; &#962; &#945; &#965; &#964; &#959; &#965;]. For walk, with kata after, according to, see <a href='B:480 7:5'>Mar 7:5</a>; <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 14:15'>Rom 14:15</a>; <a href='B:530 3:3'>1Co 3:3</a>; <a href='B:540 10:2'>2Co 10:2</a>. Very often with ejn in. See <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:500 11:9'>Joh 11:9</a>; <a href='B:500 11:10'>Joh 11:10</a>; <a href='B:540 4:2'>2Co 4:2</a>; <a href='B:690 1:7'>1Jn 1:7</a>; <a href='B:690 1:11'>1Jn 1:11</a>. Both constructions are found <a href='B:540 10:2'>2Co 10:2</a>; <a href='B:540 10:3'>2Co 10:3</a>.<p/>From the beginning [&#945; &#960; &#945; &#961; &#967; &#951; &#962;]. See on <a href='B:500 1:1'>Joh 1:1</a>.<p/>In it [&#949; &#957; &#945; &#965; &#964; &#951;]. In love : not the commandment.


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Deceivers [&#960; &#955; &#945; &#957; &#959; &#953;]. See on we deceive ourselves, <a href='B:690 1:8'>1Jn 1:8</a>. Are entered into [&#949; &#958; &#951; &#955; &#952; &#945; &#957; &#949; &#953; &#962;]. Rev., are gone forth into. The A. V. follows the reading eijshlqon entered into. The tense is the aorist, strictly rendered, went forth. It may indicate a particular crisis, at which they went forth from the Christian society.<p/>Who confess not [&#959; &#953; &#956; &#951; &#959; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#957; &#964; &#949; &#962;]. The article with the participle describes the character of this class of deceivers, and does not merely assert a definite fact concerning them. Compare <a href='B:480 14:41'>Mar 14:41</a>, "other women which came up with Him" [&#945; &#953; &#963; &#965; &#957; &#963; &#957; &#963; &#946; &#945; &#963; &#945; &#953;]. Confess. See on <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:470 10:32'>Mat 10:32</a>.<p/>Is come [&#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#957;]. Wrong. The verb is in the present participle, coming, which describes the manhood of Christ as still being manifested. See on <a href='B:690 3:5'>1Jn 3:5</a>. In <a href='B:690 4:2'>1Jn 4:2</a> we have the manifestation treated as a past fact by the perfect tense, ejlhluqo. ta has come. Rev., that Jesus Christ cometh. So in <a href='B:590 1:10'>1Th 1:10</a>, thv ojrghv thv ejrcomenhv is the wrath which is coming; which has already begun its movement and is advancing : not merely, as A. V., the wrath to come, which makes it wholly a future event. See on lingereth, <a href='B:680 2:3'>2Pe 2:3</a>.<p/>An antichrist [&#959; &#945; &#957; &#964; &#953; &#967; &#961; &#953; &#963; &#964; &#959; &#962;] Rev, rendering the definite article, the antichrist. See on <a href='B:690 2:18'>1Jn 2:18</a>.


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Look to yourselves that [&#946; &#955; &#949; &#960; &#949; &#964; &#949; &#949; &#945; &#965; &#964; &#959; &#965; &#962; &#953; &#957; &#945;]. %Ina in order that, marks the intent of the caution. See on <a href='B:500 14:13'>Joh 14:13</a>.<p/>We lose [&#945; &#960; &#959; &#955; &#949; &#963; &#969; &#956; &#949; &#957;]. The best texts read ajpoleshte, ye lose. So Rev, with destroy in margin. For the meanings of the verb see on <a href='B:490 9:25'>Luk 9:25</a>. We receive [&#945; &#960; &#959; &#955; &#945; &#946; &#969; &#956; &#949; &#957;]. The best texts read ajpolabhte ye receive. The compounded preposition ajpo, has the force of back : receive back from God.<p/>Reward [&#956; &#953; &#963; &#952; &#959; &#957;]. See on <a href='B:680 2:13'>2Pe 2:13</a>, and compare <a href='B:470 5:12'>Mat 5:12</a>; <a href='B:500 4:36'>Joh 4:36</a>; <a href='B:530 3:8'>1Co 3:8</a>; <a href='B:730 11:18'>Rev 11:18</a>; <a href='B:730 22:12'>Rev 22:12</a>.


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Whosoever transgresseth [&#960; &#945; &#962; &#959; &#960; &#945; &#961; &#945; &#946; &#945; &#953; &#957; &#969; &#957;]. The best texts read proagwn goeth onward. So Rev., with taketh the lead in margin. The meaning is, whosoever advances beyond the limits of Christian doctrine. Others explain of those who would set themselves up as teachers, or take the lead. Such false progress is contrasted with abiding in the teaching. On the construction, pav every one, with the article and participle, see on <a href='B:690 3:3'>1Jn 3:3</a>.<p/>Abideth - in [&#956; &#949; &#957; &#969; &#957; &#949; &#957;]. See on <a href='B:690 2:6'>1Jn 2:6</a>.<p/>Doctrine [&#948; &#953; &#948; &#945; &#967; &#951;]. Better, as Rev., teaching.<p/>Of Christ. Not the teaching concerning Christ, but the teaching of Christ Himself and of His apostles. See <a href='B:650 2:3'>Heb 2:3</a>. So according to New Testament usage. See <a href='B:500 18:19'>Joh 18:19</a>; <a href='B:510 2:12'>Act 2:12</a>; <a href='B:730 2:14'>Rev 2:14</a>; <a href='B:730 2:15'>Rev 2:15</a>. In the doctrine of Christ. Omit of Christ. Didach teaching, is used thus absolutely, <a href='B:520 16:17'>Rom 16:17</a>; <a href='B:630 1:9'>Tit 1:9</a>.


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If there come any [&#949; &#953; &#964; &#953; &#962; &#949; &#961; &#967; &#949; &#964; &#945; &#953;]. Better, Rev., if anyone cometh. The indicative mood assumes the fact : if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on <a href='B:690 3:5'>1Jn 3:5</a>.<p/>Bring [&#966; &#949; &#961; &#949; &#953;]. For the use of the verb see <a href='B:500 18:29'>Joh 18:29</a>; <a href='B:510 25:18'>Act 25:18</a>; <a href='B:680 2:11'>2Pe 2:11</a>; <a href='B:680 1:17'>2Pe 1:17</a>; <a href='B:680 1:18'>2Pe 1:18</a>; <a href='B:670 1:13'>1Pe 1:13</a>.<p/>Neither bid him God speed [&#954; &#945; &#953; &#967; &#945; &#953; &#961; &#949; &#953; &#957; &#945; &#965; &#964; &#969; &#956; &#951; &#955; &#949; &#947; &#949; &#964; &#949;]. Lit., and say not unto him "greeting!" Cairein rejoice, hail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (<a href='B:510 14:23'>Act 14:23</a>; <a href='B:510 23:26'>Act 23:26</a>; <a href='B:660 1:1'>Jas 1:1</a> ). 70 "Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him" (" Teaching of the Twelve Apostles, " ch. 11. See on <a href='B:470 10:10'>Mat 10:10</a> ).


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Is partaker [&#954; &#959; &#953; &#957; &#969; &#957; &#949; &#953;]. The verb occurs nowhere else in John's writings. The kindred noun koinwnia fellowship, is peculiar to the First Epistle. See on <a href='B:690 1:3'>1Jn 1:3</a>; also on partners (<a href='B:490 5:10'>Luk 5:10</a> ); fellowship (<a href='B:510 2:42'>Act 2:42</a> ); partaker (<a href='B:670 5:1'>1Pe 5:1</a>.).<p/>Paper [&#967; &#945; &#961; &#964; &#959; &#965;]. Only here in the New Testament. The Egyptian papyrus or byblus, Cyperus papyrus, anciently very common, but not now found within the limits of the country. It is a tall, smooth flag or reed, with a large triangular stalk, containing the pith which furnished the paper. The paper was manufactured by cutting the pith into strips, arranging them horizontally, and then placing across them another layer of strips, uniting the two layers by a paste, and subjecting the whole to a heavy pressure. The upper and middle portions of the reed were used for this purpose. The fact that the plant is no longer found is significant in connection with Isaiah's prophecy that "the flags (Hebrews suph, papyrus) shall waste away" (<a href='B:290 19:6'>Isa 19:6</a> ). The plant grew in shallow water or in marshes, and is accordingly represented on the monuments as at the side of a stream or in irrigated lands. 71 The Jews wrote on various materials, such as the leaves of the olive and palm, the rind of the pomegranate, and the skins of animals. The tablet (pinakidion, <a href='B:490 1:63'>Luk 1:63</a> ) was in very common use. It consisted of thin pieces of wood, strung together, and either plain, or covered with papyrus or with wax.<p/>Ink [&#956; &#949; &#955; &#945; &#957; &#959; &#962;]. Lit., that which is black. The word occurs only once outside of John's Epistles (<a href='B:540 3:3'>2Co 3:3</a> ), and only three times in all (<a href='B:700 1:12'>2Jn 1:12</a>; <a href='B:710 1:13'>3Jn 1:13</a> ). Ink was prepared of soot or of vegetable or mineral substances. Gum and vitriol were also used. Colored inks, red and gold, were also employed. 72 To come unto you [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953; &#960; &#961; &#959; &#962; &#965; &#956; &#945; &#962;]. Or, to be present with you. For the phrase, see <a href='B:530 2:3'>1Co 2:3</a>; <a href='B:530 16:10'>1Co 16:10</a>.<p/>Face to face [&#963; &#964; &#959; &#956; &#945; &#960; &#961; &#959; &#962; &#963; &#964; &#959; &#956; &#945;]. Lit, mouth to mouth. Compare proswpon prov proswpon, face to face, <a href='B:530 8:12'>1Co 8:12</a>. Full [&#960; &#949; &#960; &#955; &#951; &#961; &#969; &#956; &#949; &#957; &#951;]. Rev., rightly, fulfilled.


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The elder. See on <a href='B:700 1'>2Jn 1:0</a>.<p/>Gaius. The name occurs several times in the New Testament, as <a href='B:510 19:29'>Act 19:29</a>; <a href='B:510 20:4'>Act 20:4</a>; <a href='B:520 16:23'>Rom 16:23</a>; <a href='B:530 1:14'>1Co 1:14</a>. The person addressed here cannot be identified.<p/>The well - beloved. Rev., the beloved. In the Greek order the name comes first. Gaius the beloved.<p/>In the truth [&#949; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. Rev., properly, omitting the article, in truth. See on <a href='B:700 1:4'>2Jn 1:4</a>.


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Beloved. Compare the plural, <a href='B:690 3:2'>1Jn 3:2</a>; <a href='B:690 3:21'>1Jn 3:21</a>; <a href='B:690 4:1'>1Jn 4:1</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 4:11'>1Jn 4:11</a>.<p/>I wish above all things [&#960; &#949; &#961; &#953; &#960; &#945; &#957; &#964; &#969; &#957; &#949; &#965; &#967; &#959; &#956; &#945; &#953;]. Wrong. This sense of peri is contrary to New Testament usage. The preposition means concerning. So Rev. "I pray that in all things thou mayst prosper." Eucomai I pray or wish, occurs only here in John's writings, and not often elsewhere. See <a href='B:510 26:29'>Act 26:29</a>; <a href='B:520 9:3'>Rom 9:3</a>; <a href='B:660 5:16'>Jas 5:16</a>.<p/>Mayst prosper [&#949; &#965; &#959; &#948; &#959; &#965; &#963; &#952; &#945; &#953;]. Lit., have a prosperous journey. From ejn well, and oJdov a way. In this original sense, <a href='B:520 1:10'>Rom 1:10</a>. The word occurs only three times in the New Testament. See <a href='B:530 16:2'>1Co 16:2</a>. Be in health [&#965; &#947; &#953; &#945; &#953; &#957; &#949; &#953; &#957;]. Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's Gospel. See <a href='B:490 5:31'>Luk 5:31</a>; <a href='B:490 7:10'>Luk 7:10</a>; <a href='B:490 14:27'>Luk 14:27</a>. Paul uses it of soundness in faith or doctrine. See <a href='B:610 1:10'>1Ti 1:10</a>; <a href='B:610 6:3'>1Ti 6:3</a>; <a href='B:620 1:13'>2Ti 1:13</a>; <a href='B:630 2:2'>Tit 2:2</a>. Here of Gaius' bodily health, as is shown by soul in the next clause.<p/>Soul [&#968; &#965; &#967; &#951;]. See on <a href='B:480 12:30'>Mar 12:30</a>; <a href='B:490 1:46'>Luk 1:46</a>. The soul [&#968; &#965; &#967; &#951;] is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life - principle [&#960; &#957; &#949; &#965; &#956; &#945;]. Consequently yuch is often used in our sense of heart (<a href='B:490 1:46'>Luk 1:46</a>; <a href='B:490 2:35'>Luk 2:35</a>; <a href='B:500 10:24'>Joh 10:24</a>; <a href='B:510 14:2'>Act 14:2</a> ); and the meanings of yuch soul and pneuma spirit, occasionally approach each other very closely. Compare <a href='B:500 12:27'>Joh 12:27</a>, and <a href='B:500 11:33'>Joh 11:33</a>; <a href='B:470 11:29'>Mat 11:29</a>, and <a href='B:530 16:18'>1Co 16:18</a>. Also both words in <a href='B:490 1:47'>Luk 1:47</a>. In this passage yuch soul, expresses the soul regarded as moral being designed for everlasting life. See <a href='B:650 6:19'>Heb 6:19</a>; <a href='B:650 10:39'>Heb 10:39</a>; <a href='B:650 8:17'>Heb 8:17</a>; <a href='B:670 2:11'>1Pe 2:11</a>; <a href='B:670 4:19'>1Pe 4:19</a>. John commonly uses the word to denote the principle of the natural life. See <a href='B:500 10:11'>Joh 10:11</a>; <a href='B:500 10:15'>Joh 10:15</a>; <a href='B:500 13:37'>Joh 13:37</a>; <a href='B:500 14:13'>Joh 14:13</a>; <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:730 8:9'>Rev 8:9</a>; <a href='B:730 12:11'>Rev 12:11</a>; <a href='B:730 16:3'>Rev 16:3</a>.


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Rejoiced greatly. See on <a href='B:700 1:4'>2Jn 1:4</a>.<p/>Brethren came [&#949; &#961; &#967; &#959; &#956; &#949; &#957; &#969; &#957; &#945; &#948; &#949; &#955; &#966; &#969; &#957;]. Lit., coming. The present participle denotes coming from time to time, and not coming on a single occasion, which would require the aorist. On brethren, see on <a href='B:690 2:9'>1Jn 2:9</a>. Thou walkest in truth. See on <a href='B:690 1:8'>1Jn 1:8</a>. for the phrase walk in, see on <a href='B:700 1:6'>2Jn 1:6</a>. Thou is emphatic, suggesting a contrast with less faithful ones, as Diotrephes, ver. 9.


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Joy [&#967; &#945; &#961; &#945; &#957;]. The texts vary; some reading carin grace or favor from God, on which see <a href='B:700 1:3'>2Jn 1:3</a>. Note the Greek order : greater joy than this have I not.<p/>My children [&#964; &#945; &#949; &#956; &#945; &#964; &#949; &#954; &#957; &#945;]. Lit., mine own children.<p/>Walk [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#959; &#965; &#957; &#964; &#945;]. Rev., rightly, walking. The participle expresses something habitual.


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Thou doest faithfully [&#960; &#953; &#963; &#964; &#959; &#957; &#960; &#959; &#953; &#949; &#953; &#962;]. Rev., thou doest a faithful work. A third interpretation is thou givest a pledge or guaranty, and a fourth, akin to this, thou makest sure. The Rev. is best. There is no parallel to justify the third and fourth. 73 Thou doest [&#949; &#961; &#947; &#945; &#963; &#951;]. Or lit., according to the eymology, workest (ergon work). See on <a href='B:660 2:9'>Jas 2:9</a>. The distinction between this verb and others signifying to do, such as poiein, prassein, dran, which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On poiein and pra. ssein, see on <a href='B:500 3:21'>Joh 3:21</a>. 'Ergazomai, like prassein, contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See <a href='B:470 21:28'>Mat 21:28</a>; <a href='B:470 25:26'>Mat 25:26</a>; <a href='B:490 13:14'>Luk 13:14</a>; <a href='B:500 5:17'>Joh 5:17</a>; <a href='B:500 6:27'>Joh 6:27</a>; <a href='B:500 9:4'>Joh 9:4</a>; <a href='B:590 2:9'>1Th 2:9</a>. For the phrase ejrgash eijv thou doest toward (Rev.), see <a href='B:470 26:10'>Mat 26:10</a>.<p/>And to strangers [&#954; &#945; &#953; &#949; &#953; &#962; &#964; &#959; &#965; &#962; &#958; &#949; &#957; &#959; &#965; &#962;]. The best texts read, instead of eijv touv to the (strangers), touto, that; so that the sentence is, literally, "to them that are brethren, and that strangers." For the phrase and that, compare <a href='B:530 6:6'>1Co 6:6</a>; <a href='B:570 1:28'>Phi 1:28</a>; <a href='B:560 2:8'>Eph 2:8</a>.


text:
The Church [&#949; &#954; &#954; &#955; &#951; &#963; &#953; &#945; &#962;]. See on <a href='B:470 16:18'>Mat 16:18</a>.<p/>If thou bring forward on their journey [&#960; &#961; &#959; &#960; &#949; &#956; &#968; &#945; &#962;]. Lit., having sent forward. The aorist tense represents the act as accomplished. Compare <a href='B:510 14:3'>Act 14:3</a>; <a href='B:630 3:13'>Tit 3:13</a>. Rev., set forward.<p/>After a godly sort [&#945; &#958; &#953; &#969; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Lit., worthily of God. So Rev. Compare <a href='B:590 2:12'>1Th 2:12</a>; <a href='B:580 1:10'>Col 1:10</a>.<p/>Thou shalt do well [&#954; &#945; &#955; &#969; &#962; &#960; &#959; &#953; &#951; &#963; &#949; &#953; &#962;]. For the phrase, see <a href='B:510 10:33'>Act 10:33</a>; <a href='B:570 4:14'>Phi 4:14</a>; <a href='B:660 2:8'>Jas 2:8</a>; <a href='B:660 2:19'>Jas 2:19</a>; <a href='B:680 1:19'>2Pe 1:19</a>. Rev., renders the whole : whom thou wilt do well to set forward on their journey worthily of God.


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For His Name's sake [&#965; &#960; &#949; &#961; &#964; &#959; &#965; &#959; &#957; &#959; &#956; &#945; &#964; &#959; &#962;]. His is supplied by the A. V. It is not in the text. Rev., correctly, for the sake of the Name. The Name (Jesus Christ) is used thus absolutely in <a href='B:510 5:41'>Act 5:41</a>; compare <a href='B:660 2:7'>Jas 2:7</a>. For a similar absolute use of the way, see on <a href='B:510 4:2'>Act 4:2</a>. See on <a href='B:690 1:7'>1Jn 1:7</a>.<p/>Taking nothing of [&#956; &#951; &#948; &#949; &#957; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#957; &#964; &#949; &#962; &#945; &#960; &#959;]. For the phrase taking of, or from, see on <a href='B:690 1:5'>1Jn 1:5</a>.<p/>The Gentiles [&#949; &#952; &#957; &#953; &#954; &#969; &#957;]. This word occurs elsewhere only in the Gospel of Matthew. The more common word is eqnh, which is the reading of the Tex. Rec. here : ejqnwn. See on <a href='B:490 2:32'>Luk 2:32</a>.


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Ought [&#959; &#966; &#949; &#953; &#955; &#959; &#956; &#949; &#957;]. See on <a href='B:690 2:6'>1Jn 2:6</a>.<p/>To receive [&#945; &#960; &#959; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953; &#957;]. The best texts read uJpolambanein to support; i e., to welcome with the provision of hospitality. Rev., welcome. The verb means, originally, to take underneath in order to raise. Hence, to support. Figuratively, to take upon the mind, to suppose, as <a href='B:490 7:43'>Luk 7:43</a>; <a href='B:510 2:15'>Act 2:15</a> : to take up or follow in speech; hence to answer, as <a href='B:490 10:30'>Luk 10:30</a>. Fellow - helpers to the truth [&#963; &#965; &#957; &#949; &#961; &#947; &#959; &#953; &#964; &#951; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. Lit., fellow - workers. The expression is explained in two ways : either fellow - workers with the teachers [&#964; &#959; &#953; &#959; &#965; &#964; &#959; &#965; &#962; &#963; &#965; &#967; &#951;] in support of the truth; or fellow - workers with the truth. Adopt the latter, as Rev. 74


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I wrote unto the Church. The best texts insert ti somewhat, which indicates that the apostle did not regard the communication as specially important.<p/>Diotrephes [&#948; &#953; &#959; &#964; &#961; &#949; &#966; &#951; &#962;]. The name is from Diov of Zeus (Jove), and trefw to nourish, and means Jove - nursed.<p/>Who loveth to have the pre - eminence [&#959; &#966; &#953; &#955; &#959; &#960; &#961; &#969; &#964; &#949; &#965; &#969; &#957;]. From the adjective filoprwtov fond of being first. The word occurs here only.


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Prating [&#966; &#955; &#965; &#945; &#961; &#969; &#957;]. From fluw to bubble up or boil over. Hence of talk which is both fluent and empty. Compare the kindred adjective fluaroi tattlers, <a href='B:610 5:13'>1Ti 5:13</a>.<p/>Them that would. Those who were disposed to receive the strangers. Casteth them out. By excommunication, which, through his influence, he had power to bring about.


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Follow [&#956; &#953; &#956; &#959; &#965;]. More correctly, as Rev., imitate. Elsewhere only <a href='B:600 3:7'>2Th 3:7</a>; <a href='B:600 3:9'>2Th 3:9</a>; <a href='B:650 13:7'>Heb 13:7</a>. The kindred word mimhthv imitator, uniformly rendered follower in A. V., occurs <a href='B:530 4:16'>1Co 4:16</a>; <a href='B:530 11:1'>1Co 11:1</a>; <a href='B:560 5:1'>Eph 5:1</a>. Hence our word mimic; also pantomime. Mimov means both an actor and a kind of prose drama, intended as a familiar representation of life and character, and without any distinct plot. That which is evil - that which is good [&#964; &#959; &#954; &#945; &#954; &#959; &#957; - &#964; &#959; &#945; &#947; &#945; &#952; &#959; &#957;]. Compare ta ajgaqa good, ta faula evil, <a href='B:500 5:29'>Joh 5:29</a>.


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Demetrius hath good report [&#948; &#951; &#956; &#951; &#964; &#961; &#953; &#969; &#956; &#949; &#956; &#945; &#961; &#964; &#965; &#961; &#951; &#964; &#945; &#953;]. Lit., unto Demetrius witness hath been born. See <a href='B:500 3:26'>Joh 3:26</a>.


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I had [&#949; &#953; &#967; &#959; &#957;]. The imperfect tense : I was having, when I began to write.<p/>Pen [&#954; &#945; &#955; &#945; &#956; &#959; &#965;]. Lit., reed. See <a href='B:470 11:7'>Mat 11:7</a>. The staff or scepter placed in mockery in Jesus ' hand, <a href='B:470 27:29'>Mat 27:29</a>. A measuring - reed, <a href='B:730 11:1'>Rev 11:1</a>


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Jude. Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of the church at Jerusalem. He is named among the brethren of the Lord. <a href='B:470 13:55'>Mat 13:55</a>; <a href='B:480 6:3'>Mar 6:3</a>.<p/>Servant. He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in vv. 17, 18 : "The apostles of our Lord Jesus Christ, how that they said," etc. We are told that Christ's brethren did not believe on him (<a href='B:500 7:5'>Joh 7:5</a> ); and in <a href='B:510 1'>Act 1:0</a> the brethren of Jesus (ver. 14) are mentioned in a way which seems to separate them from the apostles. Doulov, bond - servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2 Peter.<p/>Brother of James. That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to the spiritual (see <a href='B:490 11:27'>Luk 11:27</a>; <a href='B:490 11:28'>Luk 11:28</a> ), and that such a designation would, as Dean Alford remarks, "have been in harmony with those later and superstitious feelings with which the next and following ages regarded the Lord's earthly relatives." He would shrink from emphasizing a distinction to which none of the other disciples or apostles could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that Jas. likewise avoids such a designation.<p/>Kept. See on <a href='B:670 1:4'>1Pe 1:4</a>. Compare <a href='B:500 17:6'>Joh 17:6</a>; <a href='B:500 17:12'>Joh 17:12</a>.<p/>In Jesus Christ [&#953; &#951; &#963; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#969;]. The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Christ committed them (<a href='B:500 17:11'>Joh 17:11</a> ). Compare <a href='B:590 5:23'>1Th 5:23</a>; <a href='B:570 1:6'>Phi 1:6</a>; <a href='B:570 1:10'>Phi 1:10</a>.<p/>Called [&#954; &#955; &#951; &#964; &#959; &#953; &#962;]. At the end of the verse, for emphasis.


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Beloved. Occurring at the beginning of an epistle only here and <a href='B:710 1:2'>3Jn 1:2</a>.<p/>When I gave all diligence [&#960; &#945; &#963; &#945; &#957; &#963; &#960; &#959; &#965; &#948; &#951; &#957; &#960; &#959; &#953; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Lit., making all diligence; the phrase found only here. In <a href='B:650 6:11'>Heb 6:11</a>, we find "shew diligence" [&#949; &#957; &#948; &#949; &#953; &#954; &#957; &#965; &#963; &#952; &#945; &#953;]; and in <a href='B:680 1:5'>2Pe 1:5</a>, "adding diligence." See note there.<p/>The common salvation. The best texts add hJmwn, of us. So Rev., "our common salvation."<p/>It was needful [&#945; &#957; &#945; &#947; &#954; &#951; &#957; &#949; &#963; &#967; &#959; &#957;]. Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.<p/>Earnestly contend [&#949; &#960; &#945; &#947; &#969; &#957; &#953; &#950; &#949; &#963; &#952; &#945; &#953;]. Only here in New Testament.<p/>The faith. The sum of what Christians believe. See on <a href='B:510 6:7'>Act 6:7</a>.<p/>Once [&#945; &#960; &#945; &#958;]. Nor formerly, but once for all. So Rev., "No other faith will be given," says Bengel.


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With the whole verse compare <a href='B:680 2:1'>2Pe 2:1</a>.<p/>Crept in unawares [&#960; &#945; &#961; &#949; &#953; &#963; &#949; &#948; &#965; &#963; &#945; &#957;]. Rev., privily. See on <a href='B:680 2:1'>2Pe 2:1</a>. The verb means to get in by the side [&#960; &#945; &#961; &#945;], to slip in by a side - door. Only here in New Testament.<p/>Ordained [&#960; &#961; &#959; &#947; &#949; &#947; &#961; &#945; &#956; &#956; &#949; &#957; &#959; &#953;]. The meaning is in dispute. The word occurs four times in New Testament. In two of these instances pro has clearly the temporal sense before (<a href='B:520 14:4'>Rom 14:4</a>; <a href='B:560 3:3'>Eph 3:3</a> ). In <a href='B:550 3:1'>Gal 3:1</a>, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i e., in prophecy as referred to in vv. 14, 15. So the American Rev.<p/>Lasciviousness. See on <a href='B:670 4:3'>1Pe 4:3</a>.<p/>Lord God. God is omitted in the best texts. On Lord [&#948; &#949; &#963; &#960; &#959; &#964; &#951; &#957;], see on <a href='B:680 2:1'>2Pe 2:1</a>.


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Ye once knew [&#949; &#953; &#948; &#959; &#964; &#945; &#962; &#945; &#960; &#945; &#958;]. Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as ver. 
<a href='B:720 1'>Jud 1:0</a><p/>:3So Rev., rightly, though ye know all things once for all.


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First estate [&#945; &#961; &#967; &#951; &#957;]. The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Revelation. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (<a href='B:520 8:38'>Rom 8:38</a> ); rule (<a href='B:530 14:24'>1Co 14:24</a> ). Compare <a href='B:490 12:11'>Luk 12:11</a>, magistrates; Rev., rulers; and <a href='B:490 20:20'>Luk 20:20</a>, power. Rev., rule. A peculiar use of the word occurs at <a href='B:510 10:1'>Act 10:1</a>, "the sheet knit at the four corners [&#945; &#961; &#967; &#945; &#953; &#962;] ;" the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ajrcai, principalities; as <a href='B:520 8:38'>Rom 8:38</a>; <a href='B:560 1:21'>Eph 1:21</a>; so that this term would be appropriate to designate their dignity, which they forsook.<p/>Habitation [&#959; &#953; &#954; &#951; &#964; &#951; &#961; &#953; &#959; &#957;]. Only here and <a href='B:540 5:2'>2Co 5:2</a>.<p/>Everlasting [&#945; &#953; &#948; &#953; &#959; &#953; &#962;]. Only here and <a href='B:520 1:20'>Rom 1:20</a>. For a longer form ajeidiov, from ajei, always.<p/>Under darkness [&#965; &#960; &#959; &#950; &#959; &#966; &#959; &#957;]. under carries the sense of the darkness brooking over the fallen spirits. On darkness, see on <a href='B:680 2:4'>2Pe 2:4</a>. Compare Heriod :<p/>"There the Titanian gods, to murky gloom Condemned by will of cloud - collecting Jove, Lie hid in region foul." Theogony, 5, 729.


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The cities about them. Admah and Zeboim. <a href='B:50 29:23'>Deu 29:23</a>; <a href='B:350 11:8'>Hos 11:8</a>.<p/>Giving themselves over to fornication [&#949; &#954; &#960; &#959; &#961; &#949; &#965; &#963; &#945; &#963; &#945; &#953;]. Rev., more strictly, having given, etc. Only here in New Testament. The force of ejk is out and out; giving themselves up utterly. See on followed, <a href='B:680 1:16'>2Pe 1:16</a>. Going after [&#945; &#960; &#949; &#955; &#952; &#959; &#965; &#963; &#945; &#953; &#959; &#960; &#953; &#963; &#969;]. The aorist participle. Rev., having gone. The phrase occurs <a href='B:480 1:20'>Mar 1:20</a>; James and John leaving their father and going after Jesus. "The world is gone after him" (<a href='B:500 12:19'>Joh 12:19</a> ). Here metaphorical. The force of ajpo is away; turning away from purity, and going after strange flesh.<p/>Strange flesh. Compare <a href='B:680 2:10'>2Pe 2:10</a>; and see <a href='B:520 1:27'>Rom 1:27</a>; <a href='B:30 18:22'>Lev 18:22</a>; <a href='B:30 18:23'>Lev 18:23</a>. Also Jowett's introduction to Plato's "Symposium;" Plato's "Laws," 8, 836, 841; Dollinger, "The Gentile and the Jew," Darnell's trans., 2, 238 sq.<p/>Are set forth [&#960; &#961; &#959; &#954; &#949; &#953; &#957; &#964; &#945; &#953;]. The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.<p/>As an example [&#948; &#949; &#953; &#947; &#956; &#945;]. Only here in New Testament. From deiknumai, to display or exhibit; something, therefore, which is held up to view as a warning.<p/>Suffering the vengeance of eternal fire [&#960; &#965; &#961; &#959; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965; &#948; &#953; &#954; &#951; &#957; &#965; &#960; &#949; &#967; &#959; &#965; &#963; &#945; &#953;]. Rev., rightly, substitutes punishment for vengeance, since dikh carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. "A destruction so utter and so permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day" (Lumby). Suffering [&#965; &#960; &#949; &#967; &#959; &#965; &#963; &#945; &#953;]. Only here in New Testament. The participle is present, indicating that they are suffering to this day the punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.


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Yet [&#956; &#949; &#957; &#964; &#959; &#953;]. Not rendered by A. V., but expressing that though they have these fearful examples before them, yet they persist in their sin. Dominion - dignities [&#954; &#965; &#961; &#953; &#959; &#964; &#951; &#964; &#945; - &#948; &#959; &#958; &#945; &#962;]. It is not easy to determine the exact meaning of these two terms. Kuriothv, dominion, occurs in three other passages, <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:580 1:16'>Col 1:16</a>; <a href='B:680 2:10'>2Pe 2:10</a>. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at <a href='B:680 2:10'>2Pe 2:10</a>.


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Michael the archangel. Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are vv. 9, 14, 15. This reference to Michael was said by Origen to be founded on a Jewish work called "The Assumption of Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words "the Lord rebuke thee" are concerned. Others refer it to <a href='B:450 3:1'>Zec 3:1</a>; but there is nothing there about Moses ' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on <a href='B:50 34:6'>Deu 34:6</a>, where Michael is said to have been made guardian of Moses ' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on <a href='B:50 34:6'>Deu 34:6</a>. For a similar reference to tradition compare <a href='B:620 3:8'>2Ti 3:8</a>; <a href='B:510 7:22'>Act 7:22</a>. Michael. Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael (Who is like God ?) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (<a href='B:340 10:13'>Dan 10:13</a>; <a href='B:340 10:21'>Dan 10:21</a>; <a href='B:340 12:1'>Dan 12:1</a> ), and twice in the New Testament (<a href='B:720 1:9'>Jud 1:9</a>; <a href='B:730 12:7'>Rev 12:7</a> ). He is adored as a saint in the Romish Church. For legends, see Mrs. Jameson, "Sacred and Legendary Art," 1, 94 sq.<p/>A railing accusation (krisin blasfhmiav). Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he fell, and left his sentence to God.


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Compare <a href='B:680 2:12'>2Pe 2:12</a>.<p/>They know not [&#959; &#965; &#954; &#959; &#953; &#948; &#945; &#963; &#953; &#957;]. Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also translated by A. V. know (ejpistantai, originally of skill in handicraft), refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks the distinction by rendering the latter verb understand.<p/>Naturally [&#966; &#965; &#963; &#953; &#954; &#969; &#962;]. Only here in New Testament. Compare fusika, natural, <a href='B:680 2:12'>2Pe 2:12</a>.


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Woe [&#959; &#965; &#945; &#953;]. Often used by our Lord, but never elsewhere except here and in Revelation. The expression in <a href='B:530 9:16'>1Co 9:16</a> is different. There the word is not used as an imprecation, but almost as a noun : "Woe is unto me" So <a href='B:350 9:12'>Hos 9:12</a> (Sept.).<p/>Ran greedily [&#949; &#958; &#949; &#967; &#965; &#952; &#951; &#963; &#945; &#957;]. Lit., were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin effundi. So Tacitus says of Maecenas, "he was given up to love for Bathyllus;" lit., poured out into love.<p/>After. Better, as Rev., in; as, "in the way of Cain." The error was their sphere of action. Similarly, In the gainsaying [&#964; &#951; &#945; &#957; &#964; &#953; &#955; &#959; &#947; &#953; &#945;]. In the practice of gainsaying like Korah's. 'Antilogia is from ajnti, against, and legw, to speak. Hence, literally, contradiction. Gainsay is a literal translation, being compounded of the Anglo - Saxon gegn, which reappears in the German gegen, against, and say.<p/>Korah. Who spake against Moses (<a href='B:40 16:3'>Num 16:3</a> ). The water which Moses brought from the rock at Kadesh was called the water of Meribah (Strife), or, in Septuagint, Greek, the water of contradiction.


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Spots [&#963; &#960; &#953; &#955; &#945; &#948; &#949; &#962;]. Only here in New Testament. So rendered in A. V., because understood as kindred to spiloi (<a href='B:680 2:13'>2Pe 2:13</a> ); but rightly, as Rev., hidden rocks. So Homer, (" Odyssey, "3, 298)," the waves dashed the ship against the rocks [&#963; &#960; &#953; &#955; &#945; &#948; &#949; &#963; &#963; &#953; &#957;]. " See on deceivings, <a href='B:680 2:13'>2Pe 2:13</a>. These men were no longer mere blots, but elements of danger and wreck.<p/>When they feast with you. See on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Feeding [&#960; &#959; &#953; &#956; &#945; &#953; &#957; &#959; &#957; &#964; &#949; &#962;]. See on <a href='B:670 5:2'>1Pe 5:2</a>. Lit., shepherding themselves; and so Rev., shepherds that feed themselves; further their own schemes and lusts instead of tending the flock of God. Compare <a href='B:290 56:11'>Isa 56:11</a>.<p/>Without fear [&#945; &#966; &#959; &#946; &#969; &#962;]. Of such judgments as visited Ananias and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the Christian congregations for having suffered such practices.<p/>Clouds without water. Compare <a href='B:680 2:17'>2Pe 2:17</a>, springs without water. As clouds which seem to be charged with refreshing showers, but are born past [&#960; &#945; &#961; &#945; &#966; &#949; &#961; &#959; &#956; &#949; &#957; &#945; &#953;] and yield no rain.<p/>Whose fruit withereth [&#966; &#952; &#953; &#957; &#959; &#960; &#969; &#961; &#953; &#957; &#945;]. From fqinw or fqiw, to waste away, pine, and ojpwra, autumn. Hence, literally, pertaining to the late autumn, and rightly rendered by Rev., autumn (trees). The A. V. is entirely wrong. Wyc., harvest trees. Tynd., trees without fruit at gathering - time. Twice dead. Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots.


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Raging [&#945; &#947; &#961; &#953; &#945;]. Rev., wild, which is better, as implying quality rather than act. Waves, by nature untamed. The act or expression of the nature is given by the next word.<p/>Foaming out [&#949; &#960; &#945; &#966; &#961; &#953; &#950; &#959; &#957; &#964; &#945;]. Only here in New Testament. Compare <a href='B:290 57:20'>Isa 57:20</a>.<p/>Shame [&#945; &#953; &#963; &#967; &#965; &#957; &#945; &#962;]. Lit., shames or disgraces.<p/>Wandering stars. Compare <a href='B:680 2:17'>2Pe 2:17</a>. Possibly referring to comets, which shine a while and then pass into darkness. "They belong, not to the system : they stray at random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).<p/>Blackness [&#950; &#959; &#966; &#959; &#962;]. See on <a href='B:680 2:4'>2Pe 2:4</a>.<p/>Of darkness [&#964; &#959; &#965; &#963; &#954; &#959; &#964; &#959; &#965; &#962;]. Lit., "the darkness," the article pointing back to the darkness already mentioned, ver. 6.


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Enoch prophesied. This is the second of the apocryphal passages referred to in notes on ver. 9. It is quoted from the apocryphal book of Enoch, directly, or from a tradition based upon it. The passage in Enoch is as follows : "Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him." The Book of Enoch, which was known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in 1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the retribution reserved for sinners, angelic or human, and "to repeat in every form the great principle that the world - natural, moral, and spiritual - is under the immediate government of God." Besides an introduction it embraces five parts :<p/>1. A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him.<p/>2. Parables concerning the kingdom of God, the Messiah, and the Messianic future.<p/>3. Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system.<p/>4. Two visions, representing symbolically the history of the world to the Messianic completion.<p/>5. Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.<p/>With ten thousands of his saints (ejn ajgiaiv muriasin). Lit., in or among holy myriads. Compare <a href='B:50 33:2'>Deu 33:2</a>; <a href='B:450 14:5'>Zec 14:5</a>.<p/>Ungodly [&#945; &#963; &#949; &#946; &#949; &#953; &#962;] - ungodly deeds (ergwn ajsebeiav, lit., works of ungodliness) which they have ungodly committed [&#951; &#963; &#949; &#946; &#951; &#963; &#945; &#957;], and of all their hard speeches which ungodly [&#945; &#963; &#949; &#946; &#949; &#953; &#962;] sinners, etc. The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All the ungodly, of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key - note of the writer's thought.<p/>Hard [&#964; &#969; &#957; &#963; &#954; &#955; &#951; &#961; &#969; &#957;]. Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying; the profane and vain babblings (<a href='B:620 2:16'>2Ti 2:16</a> ). Compare <a href='B:500 6:60'>Joh 6:60</a>, a hard saying, where the word means not abusive but difficult. In <a href='B:660 3:4'>Jas 3:4</a>, rough, used of the winds. In <a href='B:510 26:14'>Act 26:14</a>, of Saul of Tarsus; "hard to kick against the pricks."


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Murmurers [&#947; &#959; &#947; &#947; &#965; &#963; &#964; &#945; &#953;]. Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai. It is used of the cooling of doves.<p/>Complainers [&#956; &#949; &#956; &#968; &#953; &#956; &#959; &#953; &#961; &#959; &#953;]. From memfomai, to find fault with, and moira, a part or lot. Lit., blamers of their lot.<p/>Great swelling words. See on <a href='B:680 2:18'>2Pe 2:18</a>.<p/>Having men's persons in admiration [&#952; &#945; &#965; &#956; &#945; &#950; &#959; &#957; &#964; &#949; &#962; &#960; &#961; &#959; &#963; &#969; &#960; &#945;]. The Rev., shewing respect of persons, is neater, but the A. V. more literal : admiring the countenances. Compare <a href='B:10 19:21'>Gen 19:21</a>, Sept., "I have accepted thee :" lit., have admired thy face.<p/>Because of advantage. See <a href='B:680 2:3'>2Pe 2:3</a>; <a href='B:680 2:14'>2Pe 2:14</a>.<p/>Beloved. Compare ver. 3.


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Mockers. See on <a href='B:680 3:3'>2Pe 3:3</a>.<p/>Ungodly lusts [&#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962; &#964; &#969; &#957; &#945; &#963; &#949; &#946; &#949; &#953; &#969; &#957;]. Lit., lusts of ungodlinesses.


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Separate themselves [&#945; &#960; &#959; &#948; &#953; &#959; &#961; &#953; &#950; &#959; &#957; &#964; &#949; &#962;]. Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i e., cause divisions in the church. The verb is compounded with ajpo, away; dia, though; orov, a boundary line. Of those who draw a line through the church and set off one part from another.<p/>Sensual [&#968; &#965; &#967; &#953; &#954; &#959; &#953;]. See on <a href='B:480 12:30'>Mar 12:30</a>. As yuch denotes life in the distinctness of individual existence, "the center of the personal being, the I of each individual," so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So <a href='B:530 2:14'>1Co 2:14</a>; <a href='B:530 14:44'>1Co 14:44</a>. The rendering sensual, here and <a href='B:660 3:15'>Jas 3:15</a>, is inferential : sensual because natural and unrenewed. In contrast with this is The spirit. The higher spiritual life. So the adjective pneumatikov, spiritual, is everywhere in the New Testament opposed to yucikov, natural. See <a href='B:530 14:44'>1Co 14:44</a>; <a href='B:530 14:46'>1Co 14:46</a>.


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And of some have compassion, making a difference. This follows the reading, kai ouv men ejleeite [&#949; &#955; &#949; &#945; &#964; &#949;] diakrinomenoi. The best texts, however, read diakrinomenouv, which would require, "On some have mercy who are in doubt. So Rev. Others, again, for ejleeite, have mercy, read ejlegcete, reprove, and render diakrinomenouv, who are contentious :" Some who are contentious rebuke. " The Rev. rendering better suits what follows.


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Snatching them out of the fire. The writer has in mind <a href='B:450 3:2'>Zec 3:2</a>, a brand plucked from the burning. Compare <a href='B:370 4:11'>Amo 4:11</a>.<p/>With fear [&#949; &#957; &#966; &#959; &#946; &#969;]. Lit., in fear; i e., of the contagion of sin while we are rescuing them.<p/>Spotted [&#949; &#963; &#960; &#953; &#955; &#969; &#956; &#949; &#957; &#959; &#957;]. Only here and <a href='B:660 3:6'>Jas 3:6</a>. See on <a href='B:680 2:13'>2Pe 2:13</a>.


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To keep you from falling [&#966; &#965; &#955; &#945; &#958; &#945; &#953; &#965; &#956; &#945; &#962; &#945; &#960; &#964; &#945; &#953; &#963; &#964; &#959; &#965; &#962;]. Lit., " to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev., stumble, <a href='B:660 2:10'>Jas 2:10</a>; <a href='B:660 3:2'>Jas 3:2</a>.<p/>Exceeding joy [&#945; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#949; &#953;]. See on <a href='B:670 1:6'>1Pe 1:6</a>.


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Both now and ever [&#954; &#945; &#953; &#957; &#965; &#957; &#954; &#945; &#953; &#949; &#953; &#962; &#960; &#945; &#957; &#964; &#945; &#962; &#964; &#959; &#965;, &#962; &#945; &#953; &#969; &#957; &#945; &#962;]. Lit., both now and unto all the ages. The best texts add pro pantov tou aijwnov, before all time.<p/>LIST OF GREEK WORDS USED BY Jude ONLY<p/>- - - - - - - - - - ajpodiorizw, to separate, 19 aptaistov, without falling, 24 goggusthv, murmurer, 16 deigma, example, 7 ejkporneuw, to give over to fornication, 7 ejnupniazw, to dream, 8 ejpagwnizomai, earnestly contend, 3 ejpafrizw to foam out, 13 memyimoirov, complainer, 16 pareisduw to creep in unawares, 4 planhthv a wanderer, 13 spilav, rock, 12 uJpecw, to suffer, undergo, 7 fqinopwrinov autumnal, 12 fusikwv, naturally, 10


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The Revelation [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#953; &#962;]. The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, <a href='B:490 2:32'>Luk 2:32</a>, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses :<p/>(a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See <a href='B:490 2:32'>Luk 2:32</a> (above).<p/>Christianity itself is the revelation of a mystery (<a href='B:520 16:25'>Rom 16:25</a> ). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (<a href='B:560 3:3'>Eph 3:3</a> ). Paul received the Gospel which he preached by revelation (<a href='B:550 1:12'>Gal 1:12</a> ), and went up to Jerusalem by revelation (<a href='B:550 2:2'>Gal 2:2</a> ).<p/>(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (<a href='B:560 1:17'>Eph 1:17</a> ). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (<a href='B:530 14:6'>1Co 14:6</a>; <a href='B:530 14:26'>1Co 14:26</a> ). Special revelations are granted to Paul (<a href='B:540 12:1'>2Co 12:1</a>; <a href='B:540 12:7'>2Co 12:7</a> ).<p/>(c.) The second coming of the Lord (<a href='B:670 1:7'>1Pe 1:7</a>; <a href='B:670 1:13'>1Pe 1:13</a>; <a href='B:600 1:7'>2Th 1:7</a>; <a href='B:530 1:7'>1Co 1:7</a> ) in which His glory shall be revealed (<a href='B:670 4:13'>1Pe 4:13</a> ), His righteous judgment made known (<a href='B:520 2:5'>Rom 2:5</a> ), and His children revealed in full majesty (<a href='B:520 8:19'>Rom 8:19</a> ). The kindred verb ajpokaluptw is used in similar connections. Following the categories given above,<p/>(a.) <a href='B:550 1:16'>Gal 1:16</a>; <a href='B:550 3:23'>Gal 3:23</a>; <a href='B:560 3:5'>Eph 3:5</a>; <a href='B:670 1:12'>1Pe 1:12</a>.<p/>(b.) <a href='B:470 11:25'>Mat 11:25</a>; <a href='B:470 11:27'>Mat 11:27</a>; <a href='B:470 16:17'>Mat 16:17</a>; <a href='B:490 10:21'>Luk 10:21</a>; <a href='B:490 10:22'>Luk 10:22</a>; <a href='B:530 2:10'>1Co 2:10</a>; <a href='B:530 14:30'>1Co 14:30</a>; <a href='B:570 3:15'>Phi 3:15</a>.<p/>(c.) <a href='B:470 10:26'>Mat 10:26</a>; <a href='B:490 2:35'>Luk 2:35</a>; <a href='B:490 12:2'>Luk 12:2</a>; <a href='B:490 17:30'>Luk 17:30</a>; <a href='B:520 1:17'>Rom 1:17</a>; <a href='B:520 1:18'>Rom 1:18</a>; <a href='B:520 8:18'>Rom 8:18</a>; <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:600 2:3'>2Th 2:3</a>; <a href='B:600 2:6'>2Th 2:6</a>; <a href='B:600 2:8'>2Th 2:8</a>; <a href='B:670 1:5'>1Pe 1:5</a>; <a href='B:670 5:1'>1Pe 5:1</a>.<p/>The word is compounded with ajpo from, and kaluptw to cover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes (ajpekaluyen touv ojfqalmouv : <a href='B:40 22:31'>Num 22:31</a>, Sept.). So Boaz to Naomi's kinsman : "I thought to advertise thee :" Rev., "disclose it unto thee" (ajpokaluyw to ouv sou : <a href='B:80 4:4'>Rth 4:4</a>, Sept.). Lit., I will uncover thine ear.<p/>The noun ajpokaluyiv revelation, occurs only once in the Septuagint (<a href='B:90 20:30'>1Sa 20:30</a> ), in the physical sense of uncovering. The verb is found in the Septuagint in <a href='B:340 2:19'>Dan 2:19</a>; <a href='B:340 2:22'>Dan 2:22</a>; <a href='B:340 2:28'>Dan 2:28</a>.<p/>In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato : thus, "reveal [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#945; &#962;] to me the power of Rhetoric" (" Gorgias, "460) :" Uncover your chest and back "(" Protagoras," 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism.<p/>The following words should be compared with this : jOptasia a vision (<a href='B:490 1:22'>Luk 1:22</a>; <a href='B:510 26:19'>Act 26:19</a>; <a href='B:540 12:1'>2Co 12:1</a> ). Orama a vision (<a href='B:470 17:9'>Mat 17:9</a>; <a href='B:510 9:10'>Act 9:10</a>; <a href='B:510 16:9'>Act 16:9</a> ). Orasiv a vision (<a href='B:510 2:17'>Act 2:17</a>; <a href='B:730 9:17'>Rev 9:17</a>. Of visible form, <a href='B:730 4:3'>Rev 4:3</a> ). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not.<p/>As distinguished from these, ajpokaluyiv includes, along with the thing shown or seen, its interpretation or unveiling.<p/>Epifaneia appearing (hence our epiphany), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in <a href='B:620 1:10'>2Ti 1:10</a>, where it signifies His first appearing in the flesh. See <a href='B:600 2:8'>2Th 2:8</a>; <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:630 2:13'>Tit 2:13</a>. As distinguished from this, ajpolaluyiv is the more comprehensive word. An apocalypse may include several ejpifaneiai appearings. The appearings are the media of the revealings.<p/>Fanerwsiv manifestation; only twice in the New Testament; <a href='B:530 12:7'>1Co 12:7</a>; <a href='B:540 4:2'>2Co 4:2</a>. The kindred verb fanerow to make manifest, is of frequent occurrence. See on <a href='B:500 21:1'>Joh 21:1</a>. It is not easy, if possible, to show that this word has a less dignified sense than ajpokaluyiv. The verb fanerow is used of both the first and the second appearing of our Lord (<a href='B:610 3:16'>1Ti 3:16</a>; <a href='B:690 1:2'>1Jn 1:2</a>; <a href='B:670 1:20'>1Pe 1:20</a>; <a href='B:580 3:4'>Col 3:4</a>; <a href='B:670 5:4'>1Pe 5:4</a> ). See also <a href='B:500 2:11'>Joh 2:11</a>; <a href='B:500 21:50'>Joh 21:50</a>. Some distinguish between fanerwsiv as an external manifestation, to the senses, but single and isolated; while ajpokaluyiv is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the fanerwsiv or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed.<p/>The Revelation here is the unveiling of the divine mysteries.<p/>Of Jesus Christ. Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.<p/>To shew [&#948; &#949; &#953; &#958; &#945; &#953;]. Frequent in <a href='B:730 4:1'>Rev 4:1</a>; <a href='B:730 17:1'>Rev 17:1</a>; <a href='B:730 21:9'>Rev 21:9</a>; <a href='B:730 22:1'>Rev 22:1</a> ). Construe with edwken gave : gave him to shew. Compare "I will give him to sit" (chapter. <a href='B:730 3:21'>Rev 3:21</a> ) : "It was given to hurt" (chapter. <a href='B:730 7:2'>Rev 7:2</a> ) : "It was given him to do;" (A. 5 "had power to do;" chapter. <a href='B:730 13:14'>Rev 13:14</a> ).<p/>Servants [&#948; &#959; &#965; &#955; &#959; &#953; &#962;]. Properly, bond - servants. See on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>.<p/>Must [&#948; &#949; &#953;]. As the decree of the absolute and infallible God.<p/>Shortly come to pass [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953; &#949; &#957; &#964; &#945; &#967; &#949; &#953;]. For the phrase ejn tacei shortly, see <a href='B:490 18:8'>Luk 18:8</a>, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in <a href='B:680 3:8'>2Pe 3:8</a>. The idea is, before long, as time is computed by God. The aorist infinitive genesqai is not begin to come to pass, but denotes a complete fulfilment : must shortly come to pass in their entirety. He sent [&#945; &#960; &#959; &#963; &#964; &#949; &#953; &#955; &#945; &#962;]. See on <a href='B:470 10:2'>Mat 10:2</a>; <a href='B:470 10:16'>Mat 10:16</a>.<p/>Signified [&#949; &#963; &#951; &#956; &#945; &#957; &#949; &#957;]. From shma a sign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in <a href='B:510 11:28'>Act 11:28</a>; <a href='B:510 25:27'>Act 25:27</a>. See <a href='B:500 12:33'>Joh 12:33</a>; <a href='B:500 18:32'>Joh 18:32</a>; <a href='B:500 21:19'>Joh 21:19</a>. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in <a href='B:500 12:33'>Joh 12:33</a>, where Christ predicts the mode of His death in a figure. Compare sign, <a href='B:730 12:1'>Rev 12:1</a>.<p/>Angel [&#945; &#947; &#947; &#949; &#955; &#959; &#965;]. Strictly, a messenger. See <a href='B:470 11:10'>Mat 11:10</a>; <a href='B:490 8:24'>Luk 8:24</a>; <a href='B:490 9:52'>Luk 9:52</a>. Compare the mediating angel in the visions of Daniel and Zechariah (<a href='B:340 8:15'>Dan 8:15</a>; <a href='B:340 8:16'>Dan 8:16</a>; <a href='B:340 9:21'>Dan 9:21</a>; <a href='B:340 10:10'>Dan 10:10</a>; <a href='B:450 1:19'>Zec 1:19</a> ). See on <a href='B:500 1:51'>Joh 1:51</a>. Servant. Designating the prophetic office. See <a href='B:290 59:5'>Isa 59:5</a>; <a href='B:370 3:7'>Amo 3:7</a>; compare <a href='B:730 19:10'>Rev 19:10</a>; <a href='B:730 22:9'>Rev 22:9</a>.<p/>John. John does not name himself in the Gospel or in the Epistles. Here "we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). Compare <a href='B:340 8:1'>Dan 8:1</a>; <a href='B:340 9:2'>Dan 9:2</a>.


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Bare record [&#949; &#956; &#945; &#961; &#964; &#965; &#961; &#951; &#963; &#949; &#957;]. See on <a href='B:500 1:7'>Joh 1:7</a>. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on <a href='B:690 2:13'>1Jn 2:13</a>, and compare the introduction to Thucydides' "History :" " Thucydides, an Athenian, wrote [&#958; &#965; &#957; &#949; &#947; &#961; &#945; &#968; &#949;] the history of the war, " etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past.<p/>Word of God. Not the personal Word, but the prophetic contents of this book. See <a href='B:730 22:6'>Rev 22:6</a>.<p/>Testimony [&#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#957;]. For the phrase to witness a witness see <a href='B:500 4:32'>Joh 4:32</a>. For the peculiar emphasis on the idea of witness in John, see on <a href='B:500 1:7'>Joh 1:7</a>. The words and the ides are characteristic of Revelation as of the Gospel and Epistles.<p/>And [&#964; &#949;] Omit. The clause all things that he saw is in apposition with the Word of God and the testimony of Jesus Christ, marking these as seen by him. Rev. adds even.<p/>All things that he saw (osa eiden). Lit., as many things as he saw. In the Gospel John uses the word eiden saw, only twice of his own eye - witness (i. 40; <a href='B:730 20:8'>Rev 20:8</a> ). In Apoc. it is constantly used of the seeing of visions. Compare <a href='B:730 1:19'>Rev 1:19</a>. For the verb as denoting the immediate intuition of the seer, see on <a href='B:500 2:24'>Joh 2:24</a>.


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Blessed [&#956; &#945; &#954; &#945; &#961; &#953; &#959; &#962;]. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>He that readeth [&#959; &#945; &#957; &#945; &#947; &#953; &#957; &#969; &#963; &#954; &#969; &#957;]. See on <a href='B:490 4:16'>Luk 4:16</a>. The Reader in the Church. See <a href='B:540 3:14'>2Co 3:14</a>. They that hear, the congregation. The words imply a public, official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, A. D. 70.<p/>And keep [&#954; &#945; &#953; &#964; &#951; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. The absence of the article from thrountev keeping (compare oiJ ajkountev they that hear), shows that the hearers and the keepers form one class. Threin to keep, is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of "keeping" in the exercise of active and strenuous care, rather than of watching over to preserve. See on reserved, <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Prophecy. See on prophet, <a href='B:490 7:26'>Luk 7:26</a>.<p/>Which are written [&#964; &#945; &#947; &#949; &#947; &#961; &#945; &#956; &#956; &#949; &#957; &#945;]. Perfect participle, have been written, and therefore stand written.<p/>The time [&#959; &#954; &#945; &#953; &#961; &#959; &#962;]. See on <a href='B:470 12:1'>Mat 12:1</a>.<p/>At hand [&#949; &#947; &#947; &#965; &#962;]. Lit., near. See on shortly, verse. 1.


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John. Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized.<p/>Seven. Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (<a href='B:30 4:6'>Lev 4:6</a>; <a href='B:30 4:17'>Lev 4:17</a>; <a href='B:30 8:11'>Lev 8:11</a>; <a href='B:30 8:33'>Lev 8:33</a>; <a href='B:40 19:12'>Num 19:12</a> ). "Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (<a href='B:50 28:7'>Deu 28:7</a>; <a href='B:90 2:5'>1Sa 2:5</a> ); of punishment to those who are froward in the covenant (<a href='B:30 26:21'>Lev 26:21</a>; <a href='B:30 26:24'>Lev 26:24</a>; <a href='B:30 26:28'>Lev 26:28</a>; <a href='B:50 28:25'>Deu 28:25</a> ), or to those who injure the people in it (<a href='B:10 4:15'>Gen 4:15</a>; <a href='B:10 4:24'>Gen 4:24</a>; <a href='B:20 7:25'>Exo 7:25</a>; <a href='B:230 79:12'>Psa 79:12</a> ). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath - year, and the Jubilee."<p/>Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's " Epistles to the Seven Churches ").<p/>Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in <a href='B:470 13'>Mat 13:0</a>; seven loaves, seven words from the cross, seven deacons, seven graces (<a href='B:520 12:6-8'>Rom 12:6-8</a> ), seven characteristics of wisdom (<a href='B:660 3:17'>Jas 3:17</a> ). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number.<p/>So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents.<p/>Again the use of the number three is, as Professor Milligan remarks, "so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration." There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or "thrice holy," is sung to God the Almighty, to whom are ascribed three attributes of glory.<p/>Seven Churches. Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare chapter <a href='B:730 2:7'>Rev 2:7</a>. Seven being the number of the covenant, we have in these seven a representation of the Church universal. In Asia. See on <a href='B:510 2:9'>Act 2:9</a>.<p/>Grace - peace. For grace [&#967; &#945; &#961; &#953; &#962;], see on <a href='B:490 1:30'>Luk 1:30</a>. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals.<p/>From Him which is, and which was, and which is to come [&#945; &#960; &#959; &#964; &#959; &#965; &#959; &#969; &#957; &#954; &#945; &#953; &#959; &#951; &#957; &#954; &#945; &#953; &#959; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. The whole salutation is given in the name of the Holy Trinity : the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which [&#959;] is not construed with the preposition from [&#945; &#960; &#959;], which would require the genitive case, but stands in the nominative case.<p/>Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (<a href='B:20 3:14'>Exo 3:14</a> ), the absolute and unchangeable. JO wn, the One who is, is the Septuagint translation of <a href='B:20 3:14'>Exo 3:14</a>, "I am the oJ wn (I am) :" " oJ wn (I am), hath sent me unto you. "The One who was [&#959; &#951; &#957;]. The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare <a href='B:730 11:17'>Rev 11:17</a>; <a href='B:730 16:5'>Rev 16:5</a>; and" was [&#951; &#957;] in the beginning with God " (<a href='B:500 1:2'>Joh 1:2</a> ). Which is to come [&#959; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., the One who is coming. This is not equivalent to who shall be; i e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written oJ ejsomenov, which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability.<p/>Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key - note of the book, which is the second coming of the Son (chapter <a href='B:730 1:7'>Rev 1:7</a>; <a href='B:730 22:20'>Rev 22:20</a> ). The phrase which is to come, is often applied to the Son (see on <a href='B:690 3:5'>1Jn 3:5</a> ), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. "The Son is never alone, even as Redeemer" (Milligan). Compare "We will come unto him," <a href='B:500 14:23'>Joh 14:23</a>. Origen quotes our passage with the words : "But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc. '" Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt : "I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil."<p/>The Spirit is designated by<p/>The seven Spirits [&#964; &#969; &#957; &#949; &#960; &#964; &#945; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#969; &#957;]. Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is <a href='B:540 13:13'>2Co 13:13</a>. The reference is not to the seven principal angels (chapter <a href='B:730 8:2'>Rev 8:2</a> ). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare chapter <a href='B:730 4:5'>Rev 4:5</a>, the seven lamps of fire, "which are the seven Spirits of God :" chapter <a href='B:730 3:1'>Rev 3:1</a>, where Jesus is said to have "the seven Spirits of God." Thus the seven Spirits belong to the Son as well as to the Father (see <a href='B:500 14:26'>Joh 14:26</a> ). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, "the eyes of the Lord, which run to and fro through the whole earth" (<a href='B:450 3:9'>Zec 3:9</a>; <a href='B:450 4:10'>Zec 4:10</a> ). Compare also the same prophet's vision of the seven - branched candlestick (iv. 2).<p/>Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (<a href='B:530 12:4'>1Co 12:4</a> ). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, "Seven Churches ") says :" And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace. "


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Jesus Christ. The Son. Placed after the Spirit because what is to follow in verses 5 - 8 relates to Him. This is according to John's manner of arranging his thoughts so that a new sentence shall spring out of the final thought of the preceding sentence. Compare the Prologue of the Gospel, and verses 1, 2, of this chapter.<p/>The faithful witness [&#959; &#956; &#945; &#961; &#964; &#965; &#962; &#959; &#960; &#953; &#963; &#964; &#959; &#962;]. For the phraseology see on <a href='B:690 4:9'>1Jn 4:9</a>. For witness, see on <a href='B:500 1:7'>Joh 1:7</a>; <a href='B:670 5:1'>1Pe 5:1</a>. As applied to the Messiah, see <a href='B:230 89:37'>Psa 89:37</a>; <a href='B:290 55:4'>Isa 55:4</a>. The construction again departs from the grammatical rule. The words witness, first - born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on verse 4. The word pistov, faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (<a href='B:470 24:45'>Mat 24:45</a>; <a href='B:490 12:42'>Luk 12:42</a> ). Hence, trustworthy (<a href='B:530 7:25'>1Co 7:25</a>; <a href='B:620 2:2'>2Ti 2:2</a> ). Of things that can be relied upon (<a href='B:610 3:1'>1Ti 3:1</a>; <a href='B:620 2:11'>2Ti 2:11</a> ). (2), Confiding; trusting; a believer (<a href='B:550 3:9'>Gal 3:9</a>; <a href='B:510 16:1'>Act 16:1</a>; <a href='B:540 6:15'>2Co 6:15</a>; <a href='B:610 5:16'>1Ti 5:16</a> ). See on <a href='B:690 1:9'>1Jn 1:9</a>. The word is combined with ajlhqinov, true, genuine in chapter <a href='B:730 3:14'>Rev 3:14</a>; <a href='B:730 19:11'>Rev 19:11</a>; 215; 22 6. Richard of St. Victor (cited by Trench) says : "A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil."<p/>The first - begotten of the dead [&#959; &#960; &#961; &#969; &#964; &#959; &#964; &#959; &#954; &#959; &#962; &#949; &#954; &#964; &#969; &#957; &#957; &#949; &#954; &#961; &#969; &#957;]. Rev., the first - born. The best texts omit ejk from. Compare <a href='B:580 1:18'>Col 1:18</a>. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (<a href='B:520 6:9'>Rom 6:9</a> ); rose with that resurrection - life in which He will finally bring with Him those who sleep in Him (<a href='B:590 4:14'>1Th 4:14</a> ). Some interpreters, rendering first - born, find in the phrase the metaphor of death as the womb which bare Him (see on <a href='B:510 2:24'>Act 2:24</a> ). Others, holding by the rendering first - begotten, connect the passage with <a href='B:230 2:7'>Psa 2:7</a>, which by Paul is connected with the resurrection of Christ (<a href='B:510 13:32'>Act 13:32</a>; <a href='B:510 13:33'>Act 13:33</a> ). Paul also says that Jesus "was declared to be the Son of God with power by the resurrection from the dead" (<a href='B:520 1:4'>Rom 1:4</a> ). The verb tiktw which is one of the components of prwtotokov first - begotten or born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless <a href='B:660 1:15'>Jas 1:15</a> be an exception, on which see note. In classical Greek the meaning beget is common.<p/>The Ruler of the kings of the earth [&#959; &#945; &#961; &#967; &#969; &#957; &#964; &#969; &#957; &#946; &#945; &#963; &#953; &#955; &#949; &#969; &#957; &#964; &#951; &#962; &#947; &#951; &#962;]. Through resurrection He passes to glory and dominion (<a href='B:570 2:9'>Phi 2:9</a> ). The comparison with the kings of the earth is suggested by <a href='B:230 2:2'>Psa 2:2</a>. Compare <a href='B:230 89:27'>Psa 89:27</a>; <a href='B:290 52:15'>Isa 52:15</a>; <a href='B:610 6:16'>1Ti 6:16</a>; and see <a href='B:730 6:15'>Rev 6:15</a>; <a href='B:730 17:4'>Rev 17:4</a>; <a href='B:730 19:16'>Rev 19:16</a>.<p/>Unto Him that loved [&#964; &#969; &#945; &#947; &#945; &#960; &#951; &#963; &#945; &#957; &#964; &#953;]. The true reading is ajgapwnti that loveth. So Rev. Christ's love is ever present See <a href='B:500 13:1'>Joh 13:1</a>. Washed [&#955; &#959; &#965; &#963; &#945; &#957; &#964; &#953;]. Read lusanti loosed. Trench remarks on the variation of readings as having grown out of a play on the words loutron, a bathing, and lutron a ransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer [&#959; &#945; &#960; &#959; &#955; &#959; &#965; &#969; &#957;] and the absolver [&#959; &#945; &#960; &#959; &#955; &#965; &#969; &#957;] from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare <a href='B:230 51:2'>Psa 51:2</a>; <a href='B:290 1:16'>Isa 1:16</a>; <a href='B:290 1:18'>Isa 1:18</a>; <a href='B:330 36:25'>Eze 36:25</a>; <a href='B:510 22:16'>Act 22:16</a>; <a href='B:560 5:26'>Eph 5:26</a>; <a href='B:630 3:5'>Tit 3:5</a>. If loosed, compare <a href='B:470 20:28'>Mat 20:28</a>; <a href='B:610 2:6'>1Ti 2:6</a>; <a href='B:670 1:18'>1Pe 1:18</a>; <a href='B:650 9:12'>Heb 9:12</a>; <a href='B:550 3:13'>Gal 3:13</a>; <a href='B:550 4:5'>Gal 4:5</a>; <a href='B:730 5:9'>Rev 5:9</a>; <a href='B:730 14:3'>Rev 14:3</a>; <a href='B:730 14:4'>Rev 14:4</a>.


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Kings [&#946; &#945; &#963; &#953; &#955; &#949; &#953; &#962;]. The correct reading is, basileian a kingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See chapter <a href='B:730 5:10'>Rev 5:10</a>; <a href='B:730 20:4'>Rev 20:4</a>; <a href='B:730 20:6'>Rev 20:6</a>; <a href='B:730 22:5'>Rev 22:5</a>. Compare <a href='B:340 7:18'>Dan 7:18</a>; <a href='B:340 7:22'>Dan 7:22</a>.<p/>Priests [&#953; &#949; &#961; &#949; &#953; &#962;]. Kingdom describes the body of the redeemed collectively. Priests indicates their individual position. Peter observes the same distinction (<a href='B:670 2:5'>1Pe 2:5</a> ) in the phrases living stones (individuals) and a spiritual house (the body collectively), and combines both kings and priests in another collective term, royal priesthood (verse 9). The priesthood of believers grows out of the priesthood of Christ (<a href='B:230 60:4'>Psa 60:4</a>; <a href='B:450 6:13'>Zec 6:13</a>; Hebrews 7 - 10). This dignity was promised to Israel on the condition of obedience and fidelity to God. "Ye shall be a kingdom of priests and a holy nation" (<a href='B:20 19:6'>Exo 19:6</a> ). In the kingdom of Christ each individual is a priest. The priest's work is not limited to any order of the ministry. All may offer the sacrifice of praise and thanksgiving : all have direct access to the holiest through the blood of Jesus : all Christians, as priests, are to minister to one another and to plead for one another. The consummation of this ideal appears in <a href='B:730 21:22'>Rev 21:22</a>, where the heavenly Jerusalem is represented as without temple. It is all temple. "It is the abolition of the distinction between holy and profane (<a href='B:450 14:20'>Zec 14:20</a>; <a href='B:450 14:21'>Zec 14:21</a> ) - nearer and more remote from God - through all being henceforth holy, all being brought to the nearest whereof it is capable, to Him" (Trench).<p/>Unto God and His Father [&#964; &#969; &#952; &#949; &#969; &#954; &#945; &#953; &#960; &#945; &#964; &#961; &#953; &#945; &#965; &#964; &#959; &#965;]. Lit., to the God and Father of Him. Hence Rev., correctly, His God and Father. For the phrase compare <a href='B:520 14:6'>Rom 14:6</a>; <a href='B:540 1:3'>2Co 1:3</a>; <a href='B:560 1:3'>Eph 1:3</a>.<p/>Glory and dominion [&#951; &#948; &#959; &#958; &#945; &#954; &#945; &#953; &#964; &#959; &#954; &#961; &#945; &#964; &#959; &#962;]. Rev., correctly, rendering the two articles, "the glory and the dominion." The articles express universality : all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Doxa glory means originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (<a href='B:490 14:10'>Luk 14:10</a>; <a href='B:650 3:3'>Heb 3:3</a>; <a href='B:670 5:4'>1Pe 5:4</a> ). Applied to physical objects, as light, the heavenly bodies (<a href='B:510 22:11'>Act 22:11</a>; <a href='B:530 14:40'>1Co 14:40</a> ). The visible brightness in manifestations of God (<a href='B:490 2:9'>Luk 2:9</a>; <a href='B:510 7:55'>Act 7:55</a>; <a href='B:490 9:32'>Luk 9:32</a>; <a href='B:540 3:7'>2Co 3:7</a> ). Magnificence, dignity (<a href='B:470 4:8'>Mat 4:8</a>; <a href='B:490 4:6'>Luk 4:6</a> ). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (<a href='B:670 4:11'>1Pe 4:11</a>; <a href='B:720 1:25'>Jud 1:25</a>; <a href='B:730 4:9'>Rev 4:9</a>; <a href='B:730 4:11'>Rev 4:11</a>; <a href='B:470 16:27'>Mat 16:27</a>; <a href='B:480 10:37'>Mar 10:37</a>; <a href='B:480 8:38'>Mar 8:38</a>; <a href='B:490 9:26'>Luk 9:26</a>; <a href='B:540 3:18'>2Co 3:18</a>; <a href='B:540 4:4'>2Co 4:4</a> ). The glory or majesty of divine grace (<a href='B:560 1:6'>Eph 1:6</a>; <a href='B:560 1:12'>Eph 1:12</a>; <a href='B:560 1:14'>Eph 1:14</a>; <a href='B:560 1:18'>Eph 1:18</a>; <a href='B:610 1:11'>1Ti 1:11</a> ). The majesty of angels (<a href='B:490 9:26'>Luk 9:26</a>; <a href='B:720 1:8'>Jud 1:8</a>; <a href='B:680 2:10'>2Pe 2:10</a> ). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (<a href='B:490 24:26'>Luk 24:26</a>; <a href='B:500 17:5'>Joh 17:5</a>; <a href='B:570 3:21'>Phi 3:21</a>; <a href='B:610 3:16'>1Ti 3:16</a>; <a href='B:520 8:18'>Rom 8:18</a>; <a href='B:520 8:21'>Rom 8:21</a>; <a href='B:520 9:23'>Rom 9:23</a>; <a href='B:540 4:17'>2Co 4:17</a>; <a href='B:580 1:27'>Col 1:27</a> ).<p/>Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. "We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration." Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions : "And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen" (" Horae Subsecivae "). Compare the doxologies in <a href='B:670 4:11'>1Pe 4:11</a>; <a href='B:550 1:5'>Gal 1:5</a>; <a href='B:730 4:9'>Rev 4:9</a>; <a href='B:730 4:11'>Rev 4:11</a>; <a href='B:730 5:13'>Rev 5:13</a>; <a href='B:730 7:12'>Rev 7:12</a>; <a href='B:720 1:25'>Jud 1:25</a>; <a href='B:130 29:11'>1Ch 29:11</a>.<p/>Forever and ever [&#949; &#953; &#962; &#964; &#959; &#965; &#962; &#945; &#953; &#969; &#957; &#945; &#962; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit., unto the ages of the ages. For the phrase compare <a href='B:550 1:5'>Gal 1:5</a>; <a href='B:650 13:21'>Heb 13:21</a>; <a href='B:670 4:11'>1Pe 4:11</a>. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.<p/>Amen [&#945; &#956; &#951; &#957;]. The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence oJ ajmhn, the Amen, applied to Christ (<a href='B:730 3:14'>Rev 3:14</a> ). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on <a href='B:500 1:51'>Joh 1:51</a>; <a href='B:500 10:1'>Joh 10:1</a>.


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He cometh with clouds [&#949; &#961; &#967; &#949; &#964; &#945; &#953; &#956; &#949; &#964; &#945; &#964; &#969; &#957; &#957; &#949; &#966; &#949; &#955; &#969; &#957;]. The clouds are frequently used in the descriptions of the Lord's second coming. See <a href='B:340 7:13'>Dan 7:13</a>; <a href='B:470 24:30'>Mat 24:30</a>; <a href='B:470 26:64'>Mat 26:64</a>; <a href='B:480 14:62'>Mar 14:62</a>. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see <a href='B:230 97:2'>Psa 97:2</a>; <a href='B:230 18:11'>Psa 18:11</a>; <a href='B:410 1:3'>Nah 1:3</a>; <a href='B:290 19:1'>Isa 19:1</a>.<p/>Shall see [&#959; &#968; &#949; &#964; &#945; &#953;]. The verb denotes the physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. See on <a href='B:500 1:18'>Joh 1:18</a>. Appropriate here as indicating the quickened spiritual discernment engendered by the Lord's appearing, in those who have rejected Him, and who now mourn for their folly and sin.<p/>They which [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The compound relative describes a class. See on <a href='B:470 13:52'>Mat 13:52</a>; <a href='B:470 21:41'>Mat 21:41</a>; <a href='B:480 12:18'>Mar 12:18</a>.<p/>Pierced [&#949; &#958; &#949; &#954; &#949; &#957; &#964; &#951; &#963; &#945; &#957;]. See on <a href='B:500 19:34'>Joh 19:34</a>, and compare <a href='B:450 12:10'>Zec 12:10</a>; <a href='B:500 19:36'>Joh 19:36</a>. The expression here refers not to the Jews only, but to all who reject the Son of Man; those who "in any age have identified themselves with the Spirit of the Savior's murderers" (Milligan). The passage is justly cited as a strong evidence that the author of the Gospel is also the author of Revelation.<p/>Kindreds [&#966; &#965; &#955; &#945; &#953;]. More correctly, tribes. The word used of the true Israel in chapter <a href='B:730 5:5'>Rev 5:5</a>; <a href='B:730 7:4-8'>Rev 7:4-8</a>; <a href='B:730 21:12'>Rev 21:12</a>. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes, "the mocking counterpart of the true Israel of God." Compare <a href='B:470 24:30'>Mat 24:30</a>; <a href='B:470 24:31'>Mat 24:31</a>.<p/>Shall wail because of Him [&#954; &#959; &#968; &#959; &#957; &#964; &#945; &#953; &#949; &#960; &#945; &#965; &#964; &#959; &#957;]. Rev., better, shall mourn over Him. Lit., shall beat their breasts. See on <a href='B:470 11:17'>Mat 11:17</a>.


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Alpha and Omega [&#964; &#959; &#945; &#954; &#945; &#953; &#964; &#959; &#969;]. Rev., rightly, gives the article, "the Alpha," etc. The words are explained by the gloss, properly omitted from the text, the beginning and the ending. The Rabbinical writers used the phrase from Aleph to Tav, to signify completely, from beginning to end. Thus one says, "Adam transgressed the whole law from Aleph even to Tav." Compare <a href='B:290 41:4'>Isa 41:4</a>; <a href='B:290 43:10'>Isa 43:10</a>; <a href='B:290 44:6'>Isa 44:6</a>.<p/>The Lord [&#959; &#954; &#965; &#961; &#953; &#959; &#962;]. See on <a href='B:470 21:3'>Mat 21:3</a>. The best texts read Kuriov oJ Qeov the Lord the God. Rev., the Lord God.<p/>Which is, etc. See on verse 4. "God, as the old tradition declares, holding in His hand the beginning, middle, and end of all that is" (Plato, "Laws," 715).<p/>The Almighty [&#959; &#960; &#945; &#957; &#964; &#959; &#954; &#961; &#945; &#964; &#969; &#961;]. Used only once outside of Revelation, in <a href='B:540 6:18'>2Co 6:18</a>, where it is a quotation. Constantly in the Septuagint.


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I John. Compare <a href='B:340 7:28'>Dan 7:28</a>; <a href='B:340 9:2'>Dan 9:2</a>; <a href='B:340 10:2'>Dan 10:2</a>.<p/>Who am also your brother [&#959; &#954; &#945; &#953; &#945; &#948; &#949; &#955; &#966; &#959; &#962; &#965; &#956; &#969; &#957;]. Omit kai, also, and render as Rev., John your brother.<p/>Companion [&#963; &#965; &#947; &#954; &#959; &#953; &#957; &#969; &#957; &#959; &#962;]. Rev., better, partaker with you. See <a href='B:570 1:7'>Phi 1:7</a>, and note on partners, <a href='B:490 5:10'>Luk 5:10</a>. Koinwnov, is a partner, associate. Sun strengthens the term : partner along with. Compare John's favorite word in the First Epistle, koinwnia fellowship, <a href='B:690 1:3'>1Jn 1:3</a>. In the tribulation, etc. Denoting the sphere or element in which the fellowship subsisted.<p/>Tribulation [&#952; &#955; &#953; &#968; &#949; &#953;]. See on <a href='B:470 13:21'>Mat 13:21</a> Persecution for Christ's sake, and illustrated by John's own banishment.<p/>Kingdom [&#946; &#945; &#963; &#953; &#955; &#949; &#953; &#945;]. The present kingdom. Trench is wrong in saying that "while the tribulation is present the kingdom is only in hope." On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See <a href='B:500 3:36'>Joh 3:36</a>; <a href='B:500 5:24'>Joh 5:24</a>; <a href='B:500 6:47'>Joh 6:47</a>; <a href='B:500 6:54'>Joh 6:54</a>; <a href='B:690 5:11'>1Jn 5:11</a> :<a href='B:730 2'>Rev 2:0</a><p/>CHAPTER II<p/>Each of the epistles to the seven churches contains : 1. A command to write to the angel of the particular Church. 2. A sublime title of our Lord, taken, for the most part, from the imagery of the preceding vision. 3. An address to the angel of the Church, always commencing with I know, introducing a statement of its present circumstances : continuing with an exhortation either to repentance or to constancy; and ending with a prophetic announcement, mostly respecting what shall be at the Lord's coming. 4. A promise to him that overcometh, generally accompanied with a solemn call to earnest attention : "He that hath an ear," etc. (Alford). In two churches, Smyrna and Philadelphia, the Lord finds matter for praise only. In two, Sardis and Laodicea, with a very slight exception in the former, for rebuke only. In Ephesus, Pergamum, and Thyatira the condition is a mixed one, calling for mingled praise and rebuke.


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Ephesus. Ephesus was built near the sea, in the valley of the Cayster, under the shadows of Coressus and Prion. In the time of Paul it was the metropolis of the province of Asia. It was styled by Pliny the Light of Asia. Its harbor, though partly filled up, was crowded with vessels, and it lay at the junction of roads which gave it access to the whole interior continent. Its markets were the "Vanity Fair" of Asia. Herodotus says :<p/>"The Ionians of Asia have built their cities in a region where the air and climate are the most beautiful in the whole world; for no other region is equally blessed with Ionia. For in other countries, either the climate is over - cold and damp, or else the heat and drought are sorely oppressive" (i., 142).<p/>In Paul's time it was the residence of the Roman proconsul; and the degenerate inhabitants descended to every species of flattery in order to maintain the favor of Rome. The civilization of the city was mingled Greek and Oriental. It was the head - quarters of the magical art, and various superstitions were represented by different priestly bodies. The great temple of Diana, the Oriental, not the Greek divinity, was ranked among the seven wonders of the world, and Ephesus called herself its sacristan (see on <a href='B:510 19:27'>Act 19:27</a> ). To it attached the right of asylum. Legend related that when the temple was finished, Mithridates stood on its summit and declared that the right of asylum should extend in a circle round it, as far as he could shoot an arrow; and the arrow miraculously flew a furlong. This fact encouraged moral contagion. The temple is thus described by Canon Farrar : "It had been built with ungrudging magnificence out of contributions furnished by all Asia - the very women contributing to it their jewels, as the Jewish women had done of old for the Tabernacle of the Wilderness. To avoid the danger of earthquakes, its foundations were built at vast cost on artificial foundations of skin and charcoal laid over the marsh. It gleamed far off with a star - like radiance. Its peristyle consisted of one hundred and twenty pillars of the Ionic order, hewn out of Parian marble. Its doors of carved cypress wood were surmounted by transoms so vast and solid that the aid of miracles was invoked to account for their elevation. The staircase, which led to the roof, was said to have been cut out of a single vine of Cyprus. Some of the pillars were carved with designs of exquisite beauty. Within were the masterpieces of Praxiteles and Phidias and Scopas and Polycletus. Paintings by the greatest of Greek artists, of which one - the likeness of Alexander the Great by Apelles - had been bought for a sum equal in value to &#163; 5, 000 of modern money, adorned the inner walls. The roof of the temple itself was of cedar - wood, supported by columns of jasper on bases of Parian marble. On these pillars hung gifts of priceless value, the votive offerings of grateful superstition. At the end of it stood the great altar adorned by the bas - relief of Praxiteles, behind which fell the vast folds of a purple curtain. Behind this curtain was the dark and awful shrine in which stood the most sacred idol of classic heathendom; and again, behind the shrine, was the room which, inviolable under divine protection, was regarded as the wealthiest and securest bank in the ancient world" (" Life and Work of St. Paul, " 2, 12).<p/>Next to Rome, Ephesus was the principal seat of Paul's labors. He devoted three years to that city. The commonly received tradition represents John as closing his apostolic career there. Nothing in early Church history is better attested than his residence and work in Ephesus, the center of the circle of churches established by Paul in Ionia and Phrygia.<p/>Who walketh [&#959; &#960; &#949; &#961; &#953; &#960; &#945; &#964; &#969; &#957;]. More than standeth. The word expresses Christ's activity on behalf of His Church.


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Thy works [&#964; &#945; &#949; &#961; &#947; &#945; &#963; &#959; &#965;]. See on <a href='B:500 4:47'>Joh 4:47</a>.<p/>Labor [&#954; &#959; &#960; &#959; &#957;]. Originally suffering, weariness; hence exhausting labor. The kindred verb kopiaw is often used of apostolic and ministerial labor (<a href='B:520 16:12'>Rom 16:12</a>; <a href='B:530 14:10'>1Co 14:10</a>; <a href='B:550 4:11'>Gal 4:11</a> ).<p/>Patience [&#965; &#960; &#959; &#956; &#959; &#957; &#951; &#957;]. See on <a href='B:680 1:6'>2Pe 1:6</a>; <a href='B:660 5:1'>Jas 5:1</a>. Compare Paul's exhortation to Timothy in Ephesus, <a href='B:620 2:25'>2Ti 2:25</a>; <a href='B:620 2:26'>2Ti 2:26</a>.<p/>Bear [&#946; &#945; &#963; &#964; &#945; &#963; &#945; &#953;]. See on <a href='B:500 10:31'>Joh 10:31</a>; <a href='B:500 12:6'>Joh 12:6</a>. Compare <a href='B:550 6:2'>Gal 6:2</a>, where the word is used of Christians bearing each others' burdens.<p/>Them which are evil [&#954; &#945; &#954; &#959; &#965; &#962;]. Trench observes that "it is not a little remarkable that the grace or virtue here ascribed to the angel of the Ephesian Church (compare verse 6) should have a name in classical Greek : misoponhria hatred of evil; the person of whom the grace is predicated being misoponhrov hater of evil; while neither of these words, nor yet any equivalent to them occurs in the New Testament. It is the stranger, as this hatred of evil, purely as evil, however little thought of or admired now, is eminently a Christian grace."<p/>Hast tried [&#949; &#960; &#949; &#953; &#961; &#945; &#963; &#969;] Rev., didst try. See on tried, <a href='B:670 1:7'>1Pe 1:7</a>; and compare <a href='B:690 4:1'>1Jn 4:1</a>; <a href='B:530 12:10'>1Co 12:10</a>.


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The best texts omit ouj kekmhkav hast not grown weary, and read kai ouj kekopiakev hast not grown weary. The transcribers supposed the verb kopiaw to mean only to labor; whereas it includes the sense of weariness from labor.


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Somewhat. Not in the text, and unnecessary. The following clause is the object of I have. "I have against thee that thou hast left," etc. "It is indeed a somewhat which the Lord has against the Ephesian Church; it threatens to grow to be an everything; for see the verse following" (Trench). For the phrase have against, see <a href='B:470 5:23'>Mat 5:23</a>; <a href='B:480 11:25'>Mar 11:25</a>; Col. iii. : 13.<p/>Hast left [&#945; &#966; &#951; &#954; &#945; &#962;] Rev., more correctly, rendering the aorist, didst leave. The verb originally means to send, away or dismiss. See on <a href='B:500 4:3'>Joh 4:3</a>. First love. Compare <a href='B:300 2:2'>Jer 2:2</a>. The first enthusiastic devotion of the Church to her Lord, under the figure of conjugal love.


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Thou art fallen [&#949; &#954; &#960; &#949; &#960; &#964; &#969; &#954; &#945; &#962;] Lit., hast fallen out.<p/>Repent [&#956; &#949; &#964; &#945; &#957; &#959; &#951; &#963; &#959; &#957;]. See on <a href='B:470 3:2'>Mat 3:2</a>; <a href='B:470 21:29'>Mat 21:29</a>.<p/>l will come [&#949; &#961; &#967; &#959; &#956; &#945; &#953;]. Rev., correctly, I come.<p/>Quickly. Omit.<p/>Will remove thy candlestick. "Its candlestick has been for centuries removed out of his place; the squalid Mohammedan village which is nearest to its site does not count one Christian in its insignificant population; its temple is a mass of shapeless ruins; its harbor is a reedy pool; the bittern booms amid its pestilent and stagnant marshes; and malaria and oblivion reign supreme over the place where the wealth of ancient civilization gathered around the scenes of its grossest superstitions and its most degraded sins" (Farrar, "Life and Work of Paul," 2, 43, 44). John employs the verb kinew remove (Rev., move) only in Revelation, and only once besides the present instance, in chapter <a href='B:730 6:14'>Rev 6:14</a>, where, as here, it signifies moving in judgment.<p/>The Nicolaitans. From nikan to conquer, and laov the people. There are two principal explanations of the term. The first and better one historical. A sect springing, according to credible tradition, from Nicholas a proselyte of Antioch, one of the seven deacons of Jerusalem (<a href='B:510 6:5'>Act 6:5</a> ), who apostatized from the truth, and became the founder of an Antinomian Gnostic sect. They appear to have been characterized by sensuality, seducing Christians to participate in the idolatrous feasts of pagans, and to unchastity. Hence they are denoted by the names of Balaam and Jezebel, two leading agents of moral contamination under the Old Testament dispensation. Balaam enticed the Israelites, through the daughters of Moab and Midian, to idolatry and fornication (<a href='B:40 31:16'>Num 31:16</a> ). Jezebel murdered the Lord's prophets, and set up idolatry in Israel. The Nicolaitans taught that, in order to master sensuality, one must know the whole range of it by experience; and that he should therefore abandon himself without reserve to the lusts of the body, since they concerned only the body and did not touch the spirit. These heretics were hated and expelled by the Church of Ephesus (<a href='B:730 2:6'>Rev 2:6</a> ), but were tolerated by the Church of Pergamum (<a href='B:730 2:15'>Rev 2:15</a> ). The other view regards the name as symbolic, and Nicholas as the Greek rendering of Balaam, whose name signifies destroyer or corrupter of the people. This view is adopted by Trench (" Seven Churches "), who says : "The Nicolaitans are the Balaamites; no sect bearing the one name or the other; but those who, in the new dispensation, repeated the sin of Balaam in the old, and sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before." The names, however, are by no means parallel : Conqueror of the people not being the same as corrupter of the people. Besides, in verse 14, the Balaamites are evidently distinguished from the Nicolaitans.<p/>Alford remarks : "There is no sort of reason for interpreting the name otherwise than historically. It occurs in a passage indicating simple matters of historical fact, just as the name Antipas does in verse 13."


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He that hath an ear, etc. Compare <a href='B:470 11:15'>Mat 11:15</a>; <a href='B:480 4:9'>Mar 4:9</a>. The phrase is not found in John's Gospel. It is used always of radical truths, great principles and promises.<p/>To him that overcometh [&#964; &#969; &#957; &#953; &#954; &#969; &#957; &#964; &#953;] A formula common to all these Epistles. The verb is used absolutely without any object expressed. It is characteristic of John, occurring once in the Gospel, six times in the First Epistle, sixteen times in Revelation, and elsewhere only <a href='B:490 11:22'>Luk 11:22</a>; <a href='B:520 3:4'>Rom 3:4</a>; <a href='B:520 12:21'>Rom 12:21</a>.<p/>Will I give. This phrase has a place in every one of these Epistles. The verb is John's habitual word for the privileges and functions of the Son, whether as bestowed upon Him by the Father, or dispensed by Him. to His followers. See <a href='B:500 3:35'>Joh 3:35</a>; <a href='B:500 5:22'>Joh 5:22</a>; <a href='B:500 5:27'>Joh 5:27</a>; <a href='B:500 5:36'>Joh 5:36</a>; <a href='B:500 6:65'>Joh 6:65</a>; <a href='B:500 13:3'>Joh 13:3</a>; <a href='B:500 17:6'>Joh 17:6</a>. Compare <a href='B:730 2:23'>Rev 2:23</a>; <a href='B:730 3:8'>Rev 3:8</a>; <a href='B:730 6:4'>Rev 6:4</a>; <a href='B:730 11:3'>Rev 11:3</a>.<p/>Of the tree [&#949; &#954; &#958; &#965; &#955; &#959; &#965;]. The preposition ejk out of occurs one hundred and twenty - seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty - one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, chapter <a href='B:730 2:7'>Rev 2:7</a>; <a href='B:730 2:21'>Rev 2:21</a>; <a href='B:730 2:22'>Rev 2:22</a>; <a href='B:730 6:4'>Rev 6:4</a>; <a href='B:730 6:10'>Rev 6:10</a>; <a href='B:730 8:11'>Rev 8:11</a>; <a href='B:730 9:18'>Rev 9:18</a>; <a href='B:730 14:13'>Rev 14:13</a>; <a href='B:730 14:2'>Rev 14:2</a>; <a href='B:730 16:21'>Rev 16:21</a>. Compare <a href='B:500 3:31'>Joh 3:31</a>; <a href='B:500 4:13'>Joh 4:13</a>; <a href='B:500 6:13'>Joh 6:13</a>; <a href='B:500 6:39'>Joh 6:39</a>; <a href='B:500 6:51'>Joh 6:51</a>; <a href='B:500 8:23'>Joh 8:23</a>; <a href='B:500 8:44'>Joh 8:44</a>; <a href='B:500 9:6'>Joh 9:6</a>; <a href='B:500 11:1'>Joh 11:1</a>; <a href='B:500 12:3'>Joh 12:3</a>; <a href='B:500 12:27'>Joh 12:27</a>; <a href='B:500 12:32'>Joh 12:32</a>; <a href='B:500 17:5'>Joh 17:5</a>.<p/>Tree, lit., wood. See on <a href='B:490 23:31'>Luk 23:31</a>; <a href='B:670 3:24'>1Pe 3:24</a>. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (<a href='B:240 3:18'>Pro 3:18</a>; <a href='B:240 13:12'>Pro 13:12</a>; <a href='B:240 11:30'>Pro 11:30</a>; <a href='B:240 14:4'>Pro 14:4</a> ). The revival of the symbol in Apoc. is in accordance with the theme of the restitution of all things. "The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly." To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death - Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm - tree with three branches on each side. Athor, the Venus of the Egyptians, appears half - concealed in the branches of the sacred peach - tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched.<p/>In the Norse mythology a prominent figure is Igdrasil, the Ash - tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare chapter <a href='B:730 22:2'>Rev 22:2</a>; <a href='B:730 22:14'>Rev 22:14</a>; <a href='B:730 22:19'>Rev 22:19</a>. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says :<p/>"That apple sweet, which through so many branches The care of mortals goeth in pursuit of, Today shall put in peace thy hungerings." " Purgatorio, " 27, 115 - 117.<p/>Paradise. See on <a href='B:490 23:43'>Luk 23:43</a>. Omit in the midst of. Paradeisov Paradise "passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting - place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory" (Trench).


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Smyrna. Lying a little north of Ephesus, on a gulf of the same name. The original city was destroyed about B. C. 627, and was deserted and in ruins for four hundred years. Alexander the Great contemplated its restoration, and his design was carried out after his death. The new city was built a short distance south of the ancient one, and became the finest in Asia Minor, being known as the glory of Asia. It was one of the cities which claimed the honor of being Homer's birthplace. A splendid temple was erected by the Smyrnaeans to his memory, and a cave in the neighborhood of the city was shown where he was said to have composed his poems. Smyrna's fine harbor made it a commercial center; but it was also distinguished for its schools of rhetoric and philosophy. Polycarp was the first bishop of its church, which suffered much from persecution, and he was said to have suffered martyrdom in the stadium of the city, A. D. 166. It is argued with some plausibility that Polycarp was bishop of Smyrna at the time of the composition of Revelation, and was the person addressed here. This question, however, is bound up with that of the date of composition (see Trench, " Epistles to the Seven Churches "). The city was a seat of the worship of Cybele the Mother of the gods, and of Dionysus or Bacchus.<p/>Was dead [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#957; &#949; &#954; &#961; &#959; &#962;]. Lit., became dead.<p/>Is alive [&#949; &#950; &#951; &#963; &#949; &#957;]. Lit., lived. Rev., properly, lived again; the word being used of restoration to life. See, for a similar usage, <a href='B:470 9:18'>Mat 9:18</a>; <a href='B:500 5:25'>Joh 5:25</a>.


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Thy works and. Omit.<p/>Tribulation [&#952; &#955; &#953; &#968; &#953; &#957;]. See on <a href='B:470 13:21'>Mat 13:21</a>. Referring to the persecutions of Jewish and heathen oppressors. See on Smyrna, verse 8. Poverty [&#960; &#964; &#969; &#967; &#949; &#953; &#945; &#957;]. Because, like all the other early Christian churches, the majority of its members were of the poorer classes, and also, perhaps, with reference to their robbery by persecutors. See on poor, <a href='B:470 5:3'>Mat 5:3</a>. Rich. In faith and grace. Compare <a href='B:660 2:6'>Jas 2:6</a>; <a href='B:660 2:7'>Jas 2:7</a>; <a href='B:610 6:17'>1Ti 6:17</a>; <a href='B:610 6:18'>1Ti 6:18</a>; <a href='B:490 12:21'>Luk 12:21</a>; <a href='B:470 19:21'>Mat 19:21</a>.<p/>Blasphemy [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#953; &#945; &#957;]. See on <a href='B:480 7:22'>Mar 7:22</a>. Not primarily direct blasphemy against God, but reviling at believers.<p/>Jews. Literally. Not Christians, as in <a href='B:570 3:3'>Phi 3:3</a>; <a href='B:520 2:28'>Rom 2:28</a>; <a href='B:520 2:29'>Rom 2:29</a>. Actually Jews by birth, but not spiritually. The title is not given them by the Spirit, nor by the seer, but by themselves; and none would use that title except such as were Jews by birth and by religion. The enmity of the Jews against Christians is a familiar fact to all readers of the book of Acts; and it is a matter of history that their malignity was especially displayed toward the Church of Smyrna. In the circular letter addressed by the Church of Smyrna to the churches in the Christian world, it is related that Jews joined with heathen in clamoring that Polycarp should be cast to the lions or burned alive, and were foremost wJv eqov aujtoiv (as was their wont) in bringing logs for the pile, and in the endeavor to prevent the remains of the martyr from being delivered to his Christian associates for burial.<p/>Synagogue of Satan. For synagogue, see on assembly, <a href='B:660 2:2'>Jas 2:2</a>, the only passage in which the word is used for a Christian assembly. This fact goes to support the literal explanation of the term Jews. For Satan, see on <a href='B:490 10:18'>Luk 10:18</a>. For John's use of the expression the Jews, see on <a href='B:500 1:19'>Joh 1:19</a>. The use of the word here in an honorable sense, so different from John's custom, has been urged against his authorship of Revelation. But John here only quotes the word, and, further, employs it without the article.


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Fear not [&#965; &#951; &#948; &#949; &#957; &#966; &#959; &#946; &#959; &#965;]. Lit., fear nothing. For the verb, see on <a href='B:490 1:50'>Luk 1:50</a>.<p/>Behold [&#953; &#948; &#959; &#965; &#948; &#951;]. The particle dh for certain, which is not rendered, gives a quality of assurance to the prediction.<p/>The Devil [&#948; &#953; &#945; &#946; &#959; &#955; &#959; &#962;]. See on <a href='B:470 4:1'>Mat 4:1</a>. The persecution of the Christians is thus traced to the direct agency of Satan, and not to the offended passions or prejudices of men. Trench observes : "There is nothing more remarkable in the records which have come down to us of the early persecutions, than the sense which the confessors and martyrs and those who afterwards narrate their sufferings and their triumphs entertain and utter, that these great fights of affliction through which they were called to pass, were the immediate work of the Devil."<p/>Shall cast [&#956; &#949; &#955; &#955; &#949; &#953; &#946; &#945; &#955; &#949; &#953; &#957;]. Rev., rightly, is about to cast.<p/>Prison [&#966; &#965; &#955; &#945; &#954; &#951; &#957;]. See on <a href='B:510 5:21'>Act 5:21</a>.<p/>May be tried [&#960; &#949; &#953; &#961; &#945; &#963; &#952; &#951; &#964; &#949;]. Tempted. See on <a href='B:670 1:7'>1Pe 1:7</a>.<p/>Tribulation ten days [&#952; &#955; &#953; &#968; &#953; &#957; &#951; &#956; &#949; &#961; &#969; &#957; &#948; &#949; &#954; &#945;]. Lit., a tribulation of ten days.<p/>Be thou [&#947; &#953; &#957; &#959; &#957;]. The exact force of the word cannot be given by a corresponding word in English. Lit., "become thou." There is to be a succession of trials demanding an increase in the power and a variety in the direction of faith. With reference to these trials, faithfulness is to be not only existent but becoming, developing with new strength and into new applications.<p/>Unto death [&#945; &#967; &#961; &#953; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Not faithful until the time of death, but faithful up to a measure which will endure death for Christ's sake. "It is an intensive, not an extensive term."<p/>A crown [&#964; &#959; &#957; &#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. Rev., rightly, "the crown." See on <a href='B:670 5:4'>1Pe 5:4</a>; <a href='B:660 1:12'>Jas 1:12</a>. Crown is used with a variety of words : crown of righteousness (<a href='B:620 4:8'>2Ti 4:8</a> ); glory (<a href='B:670 5:4'>1Pe 5:4</a> ); beauty <a href='B:290 61:3'>Isa 61:3</a>, Sept., A. V., glory); pride (<a href='B:290 28:1'>Isa 28:1</a> ); rejoicing (<a href='B:590 2:19'>1Th 2:19</a> ). Of life [&#964; &#951; &#962; &#950; &#969; &#951; &#962;]. The full phrase is the crown of the life : i e., the crown which consists in life eternal. The image is not taken from the Greek games, although Smyrna contained a temple of Olympian Jupiter, and Olympian games were celebrated there. It is the diadem of royalty rather than the garland of victory, though more commonly used in the latter sense. It is not likely that John would use an image from the games, since there was the most violent prejudice against them on the part of Jewish Christians; a prejudice which, on occasions of their celebration, provoked the special ferocity of the pagans against what they regarded as the unpatriotic and unsocial character of Christ's disciples. It was at the demand of the people assembled in the stadium that Polycarp was given up to death. Moreover, it is doubtful whether any symbol in Apoc. is taken from heathenism. The imagery is Jewish.


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Be hurt [&#945; &#948; &#953; &#954; &#951; &#952; &#951;]. Strictly, wronged.<p/>Second death. An expression peculiar to the Revelation. See <a href='B:730 20:6'>Rev 20:6</a>; <a href='B:730 20:14'>Rev 20:14</a>; <a href='B:730 21:8'>Rev 21:8</a>. In those two passages it is defined as the lake of fire. The death awaiting the wicked after judgment.


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Pergamos. The proper form of the name is Pergamum. It was situated in Teuthrania in Mysia, in a district watered by three rivers, by one of which it communicated with the sea. The original city was built on a lofty hill, which afterward became the citadel as houses sprang up around its base. The local legends attached a sacred character to the place, which, together with its natural strength, made it a place of deposit for royal treasure. The city was mainly indebted to Eumenes 2 (B. C. 197 - 159) for its embellishment and extension. In addition to walks and public buildings, he founded the library, which contained two - hundred - thousand volumes, and was second only to that of Alexandria. The kingdom of Pergamum became a Roman province B. C. 130; but the city continued to flourish, so that Pliny styled it by far the most illustrious of Asia. All the main roads of Western Asia converged there. Pergamum was celebrated for the manufacture of ointments, pottery, tapestries, and parchment, which derives its name [&#967; &#951; &#945; &#961; &#964; &#945; &#960; &#949; &#961; &#947; &#945; &#956; &#949; &#957; &#945;] from the city. It contained a celebrated and much - frequented temple of Aesculapius, who was worshipped in the form of a living serpent fed in the temple. Hence Aesculapius was called the God of Pergamum, and on the coins struck by the town he often appears with a rod encircled by a serpent. The great glory of the city was the Nicephorium, a grove of great beauty containing an assemblage of temples. The city has been described as a sort of union of a pagan cathedral - city, a university - town, and a royal residence, embellished during a succession of years by kings who all had a passion for expenditure and ample means of gratifying it. The streams which embraced the town irrigated the groves of Nicephorium and of Aesculapius, in which flourished the licentious rites of pagan antiquity. The sacred character of the city appears in coins and inscriptions which described the Pergamenes by the title claimed by the worshippers of Diana at Ephesus, newkoroi temple - sweepers or sacristans.<p/>The sharp sword with two edges. See on chapter <a href='B:730 1:16'>Rev 1:16</a>.


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Dwellest [&#954; &#945; &#964; &#959; &#953; &#954; &#949; &#953; &#962;]. See on <a href='B:490 11:26'>Luk 11:26</a>; <a href='B:510 2:5'>Act 2:5</a>.<p/>Seat [&#952; &#961; &#959; &#957; &#959; &#962;]. Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (<a href='B:490 1:32'>Luk 1:32</a>; <a href='B:490 1:52'>Luk 1:52</a>; <a href='B:510 2:30'>Act 2:30</a> ) : of the judicial tribunal or bench (Mt 29:28; <a href='B:490 22:30'>Luk 22:30</a> ) : of the seats of the elders (<a href='B:730 4:4'>Rev 4:4</a>; <a href='B:730 11:16'>Rev 11:16</a> ). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (<a href='B:580 1:16'>Col 1:16</a> ), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God.<p/>Holdest fast [&#954; &#961; &#945; &#964; &#949; &#953; &#962;]. See on <a href='B:470 7:3'>Mat 7:3</a>; <a href='B:510 3:11'>Act 3:11</a>.<p/>My name. See on <a href='B:690 1:7'>1Jn 1:7</a>.<p/>My faith. See on <a href='B:510 6:7'>Act 6:7</a>.<p/>Antipas. There is no other record of this martyr.


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Doctrine [&#948; &#953; &#948; &#945; &#967; &#951; &#957;]. Rev., better, teaching.<p/>Balaam. See <a href='B:40 25:1-9'>Num 25:1-9</a>; <a href='B:40 31:15'>Num 31:15</a>; <a href='B:40 31:16'>Num 31:16</a>. Compare <a href='B:680 2:15'>2Pe 2:15</a>; <a href='B:720 1:11'>Jud 1:11</a>. A stumbling - block [&#963; &#954; &#945; &#957; &#948; &#945; &#955; &#959; &#957;]. See on offend, <a href='B:470 5:29'>Mat 5:29</a>, and offense, <a href='B:470 16:23'>Mat 16:23</a>.<p/>Before [&#949; &#957; &#969; &#960; &#953; &#959; &#957;]. Lit., in the sight of. See on <a href='B:490 24:11'>Luk 24:11</a>.<p/>Things sacrificed to idols [&#949; &#953; &#948; &#969; &#955; &#959; &#952; &#965; &#964; &#945;]. In the A. V. the word is rendered in four different ways : meats offered to idols (<a href='B:510 14:29'>Act 14:29</a> ) : things offered to idols (<a href='B:510 21:25'>Act 21:25</a> ) : things that are offered in sacrifice unto idols (<a href='B:530 8:4'>1Co 8:4</a> ); and as here Rev., uniformly, things sacrificed to idols. The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice [&#952; &#965; &#949; &#953; &#957;] obtained the general sense of killing (<a href='B:510 10:13'>Act 10:13</a> ). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. "We have not forgotten," he says, "to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year" (ii. 38). So Aristotle : "And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club - diners; for these are for the sake of sacrifice and social intercourse" (" Ethics, "8, 9, 5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests (" Claudius," 33). Also how Vitellius would snatch from the altar - fire the entrails of victims and the corn, and consume them (" Vitellius, "13). Thus, for the Gentile," refusal to partake of the idol - meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time. "The subject is discussed by Paul in <a href='B:520 14:2-21'>Rom 14:2-21</a>, and 1 Cor. viii. l - 11. 1. The council of Jerusalem (<a href='B:510 15'>Act 15:0</a> ) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand - point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol - temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism." In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied "(Stanley," On Corinthians "). "It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow - worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name" (Plumptre).<p/>In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity.


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So. Even as Balak had Balaam for a false teacher, so hast thou the Nicolaitan teachers.<p/>Nicolaitans. See on verse 6.<p/>Which thing I hate. Omit.


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I will make war [&#960; &#959; &#955; &#949; &#956; &#951; &#963; &#969;]. The words war and make war occur oftener in Revelation than in any other book of the New Testament. "An eternal roll of thunder from the throne" (Renan).


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To eat. Omit.<p/>Of the hidden manna [&#964; &#959; &#965; &#956; &#945; &#957; &#957; &#945; &#964; &#959; &#965; &#954; &#949; &#954; &#961; &#965; &#956; &#956; &#949; &#957; &#959; &#965;]. The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See <a href='B:20 16:32-34'>Exo 16:32-34</a>; compare <a href='B:650 9:4'>Heb 9:4</a>. That the imagery of the ark was familiar to John appears from chapter <a href='B:730 11:19'>Rev 11:19</a>. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure :<p/>1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (<a href='B:500 6:31-43'>Joh 6:31-43</a>; 48 - 51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (<a href='B:580 3:3'>Col 3:3</a> ). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (<a href='B:690 3:2'>1Jn 3:2</a> ). Christ gives the manna in giving Himself "The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people" (Trench).<p/>This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. "To such an extent is this the case," says Professor Milligan, "that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source." See, for instance, Balaam (ii. 14); Jezebel (ii. 20); Michael (xii. 7, compare <a href='B:340 10:13'>Dan 10:13</a>; <a href='B:340 12:1'>Dan 12:1</a> ); Abaddon (<a href='B:730 9:11'>Rev 9:11</a> ); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (<a href='B:730 21:2'>Rev 21:2</a>; <a href='B:730 14:1'>Rev 14:1</a>; <a href='B:730 16:19'>Rev 16:19</a>; <a href='B:730 9:14'>Rev 9:14</a>; <a href='B:730 11:8'>Rev 11:8</a> ); Gog and Magog (<a href='B:730 20:8'>Rev 20:8</a>, compare <a href='B:330 38:39'>Eze 38:39</a>.). Similarly, the tree of life, the sceptre of iron, the potter's vessels, the morning - star (ii. 7, 17, 27, 28). Heaven is described under the figure of the tabernacle in the wilderness (<a href='B:730 11:1'>Rev 11:1</a>; <a href='B:730 11:19'>Rev 11:19</a>; <a href='B:730 6:9'>Rev 6:9</a>; <a href='B:730 8:3'>Rev 8:3</a>; <a href='B:730 11:19'>Rev 11:19</a>; <a href='B:730 4:6'>Rev 4:6</a> ). The song of the redeemed is the song of Moses (xv. 3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (chapter 8). " The great earthquake of chapter 6. is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (chapter 8) from Joel : the stars of h


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Sardis. The capital of the ancient kingdom of Lydia. It was situated in a plain watered by the river Pactolus. The city was of very ancient origin. Herodotus (i., 84) gives the account of its siege and capture by Cyrus, and of its previous fortification by an old king, Meles. It was ruled by a series of able princes, the last of whom was Croesus, celebrated for his wealth and his misfortunes. In the earlier part of his reign he extended his dominion over the whole of Asia Minor, with the exception of Lycia and Cilicia. The Lydian rule was terminated by the conquest of Cyrus. From the Persians it passed into the hands of Alexander the Great, after which, for the next three hundred years, its fortunes are obscure. In B. C. 214 it was taken and sacked by Antiochus the Great after a siege of two years. The kings of Pergamus next succeeded to the dominion, and from them it passed into the hands of the Romans.<p/>In the time of Tiberius it was desolated by an earthquake, together with eleven or twelve other important cities of Asia, and the calamity was increased by a pestilence.<p/>Sardis was in very early times an important commercial city Pliny says that the art of dyeing wool was invented there, and it was the entrep??f the dyed woolen manufactures, carpets, etc., the raw material for which was furnished by the flocks of Phrygia. It was also the place where the metal electrum was procured. Gold was found in the bed of the Pactolus. Silver and gold coins are said to have been first minted there, and it was at one time known as a slave - mart. The impure worship of the goddess Cybele was celebrated there, and the massive ruins of her temple are still to be seen. The city is now a heap of ruins. In 1850 no human being found a dwelling there.<p/>The seven Spirits of God. See on chapter <a href='B:730 1:4'>Rev 1:4</a>.<p/>1. Be watchful [&#947; &#953; &#957; &#959; &#965; &#947; &#961; &#951; &#947; &#959; &#961; &#969; &#957;]. Lit., become awake and on the watch. See on <a href='B:480 13:35'>Mar 13:35</a>; <a href='B:670 5:8'>1Pe 5:8</a>. Become what thou art not.<p/>Strengthen [&#963; &#964; &#951; &#961; &#953; &#958; &#959; &#957;]. See on <a href='B:670 5:10'>1Pe 5:10</a>, and compare <a href='B:490 22:32'>Luk 22:32</a>; <a href='B:520 1:11'>Rom 1:11</a>; <a href='B:600 3:3'>2Th 3:3</a>.<p/>That are ready to die [&#945; &#956; &#949; &#955; &#955; &#949; &#953; &#945; &#960; &#959; &#952; &#945; &#957; &#949; &#953; &#957;]. Read emellon were ready or about (to die).<p/>I have not found thy works [&#959; &#965; &#949; &#965; &#961; &#951; &#954; &#945; &#963; &#959; &#965; &#964; &#945; &#949; &#961; &#947; &#945;]. Some texts omit the article before works, in which case we should render, I have found no works of thine. So Rev.<p/>Perfect [&#960; &#949; &#960; &#955; &#951; &#961; &#969; &#956; &#949; &#957; &#945;]. Lit., fulfilled. So Rev.<p/>God. The best texts insert mou, "my God."


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Thou hast received and heard [&#949; &#953; &#955; &#951; &#966; &#945; &#962; &#954; &#945; &#953; &#951; &#954; &#959; &#965; &#963; &#945; &#962;]. The former of these verbs is in the perfect tense : thou hast received the truth as a permanent deposit. It remains with thee whether thou regardest it or not. The latter verb is ill the aorist tense, didst hear (so Rev.), denoting merely the act of hearing when it took place.<p/>Watch. See on verse 2.<p/>On thee. Omit.<p/>As a thief [&#969; &#962; &#954; &#955; &#949; &#960; &#964; &#951; &#962;]. Thief, as distinguished from hp lhsthv robber, a plunderer on a larger scale, who secures his booty not by stealth, but by violence. Hence the word is appropriate here to mark the unexpected and stealthy coming of the Lord. Compare <a href='B:590 5:2'>1Th 5:2</a>; <a href='B:590 5:4'>1Th 5:4</a>; <a href='B:680 3:10'>2Pe 3:10</a>.<p/>Thou shalt not know what hour l will come upon thee. The Greek proverb says that the feet of the avenging deities are shod with wool. The sentiment is voiced in the two following fragments from Aeschylus :<p/>"Whether one sleep or walk or sit at ease, Unseen and voiceless Justice dogs his steps, Striking athwart his path from right or left; Nor what is foully done will night conceal : Whate'er thou doest some God beholdeth thee." " And dost thou deem that thou shalt e'er o'ercome Wisdom divine ? That retribution lies Somewhere remote from mortals ? Close at hand, Unseen itself, it sees and knows full well Whom it befits to smite. But thou know'st not The hour when, swift and sudden, it shall come And sweep away the wicked from the earth. "


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Thou hast a few names. The best texts insert ajlla but between these words and the close of the preceding verse. So Rev. But, notwithstanding the general apathy of the Church, thou hast a few, etc. Compare verse 1, thou hast a name, and see on chapter <a href='B:730 11:13'>Rev 11:13</a>. Names is equivalent to persons, a few who may be rightly named as exceptions to the general conception.<p/>Even in Sardis. Omit kai even.<p/>Defiled [&#949; &#956; &#959; &#955; &#965; &#957; &#945; &#957;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Garments. See the same figure, <a href='B:720 1:23'>Jud 1:23</a>. The meaning is, have not sullied the purity of their Christian life.<p/>In white [&#949; &#957; &#955; &#949; &#965; &#954; &#959; &#953; &#962;]. With iJmatioiv garments understood. See on chapter <a href='B:730 2:17'>Rev 2:17</a>, and compare <a href='B:450 3:3'>Zec 3:3</a>; <a href='B:450 3:5'>Zec 3:5</a>. "White colors are suitable to the gods" (Plato, "Laws," 12, 956). So Virgil, of the tenants of Elysium :<p/>"Lo, priests of holy life and chaste while they in life had part; Lo, God - loved poets, men who spake things worthy Phoebus' heart : And they who bettered life on earth by new - found mastery; And they whose good deeds left a tale for men to name them by : And all they had their brows about with snowy fillets bound." " Aeneid, " 6, 661 - 665<p/>The same shall be clothed [&#959; &#965; &#964; &#959; &#962; &#960; &#949; &#961; &#953; &#946; &#945; &#955; &#949; &#953; &#964; &#945; &#953;]. For ou=tov this, or the same, read outwv thus : "shall thus be arrayed." so Rev. The verb denotes a solemn investiture, and means literally to throw or put around.


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Book of life. Lit., the book of the life. For the figure, see <a href='B:20 32:32'>Exo 32:32</a>; <a href='B:230 69:28'>Psa 69:28</a>; <a href='B:340 12:1'>Dan 12:1</a>; <a href='B:570 4:3'>Phi 4:3</a>. Compare <a href='B:490 10:20'>Luk 10:20</a>; <a href='B:650 12:23'>Heb 12:23</a>.<p/>I will confess [&#949; &#958; &#959; &#956; &#955; &#959; &#947; &#951; &#963; &#959; &#956; &#945; &#953;]. Openly confess [&#949; &#958;]. See on <a href='B:470 11:25'>Mat 11:25</a>; <a href='B:510 19:18'>Act 19:18</a>; <a href='B:660 5:16'>Jas 5:16</a>.


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Philadelphia. Seventy - five miles southeast of Sardis. The second city in Lydia. The adjacent region was celebrated as a wine - growing district, and its coins bore the head of Bacchus and the figure of a Bacchante. The population included Jews, Jewish Christians, and converts from heathenism. It suffered from frequent earthquakes. Of all the seven churches it had the longest duration of prosperity as a Christian city. It still exists as a Turkish town under the name of Allah Shehr, City of God. The situation is picturesque, the town being built on four or five hills, and well supplied with trees, and the climate is healthful. One of the mosques is believed by the native Christians to have been the gathering - place of the church addressed in Revelation. "One solitary pillar of high antiquity has been often noticed as reminding beholders of the words in chapter <a href='B:730 3:12'>Rev 3:12</a> : 'Him that overcometh will I make a pillar in the temple of my God. '" He that is holy [&#959; &#945; &#947; &#953; &#959; &#962;]. See on <a href='B:510 26:10'>Act 26:10</a>. Christ is called holy, <a href='B:510 2:27'>Act 2:27</a>; <a href='B:510 13:35'>Act 13:35</a>; <a href='B:650 7:26'>Heb 7:26</a>; in all which passages the word, however, is osiov, which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Agiov, the word used here, refers rather to separation from evil.<p/>He that is true [&#959; &#945; &#955; &#951; &#952; &#953; &#957; &#959; &#962;]. See on <a href='B:500 1:9'>Joh 1:9</a>. Alhqinov is not merely, genuine as contrasted with the absolutely false, but as contrasted with that which is only subordinately or typically true. It expresses the perfect realization of an idea as contrasted with its partial realization. Thus, Moses gave bread, but the Father giveth the true bread [&#964; &#959; &#957; &#945; &#961; &#964; &#959; &#957; &#964; &#959; &#957; &#945; &#955; &#951; &#952; &#953; &#957; &#959; &#957;]. Israel was a vine of God's planting (<a href='B:230 80:8'>Psa 80:8</a> ), Christ is the true [&#951; &#945; &#955; &#951; &#952; &#953; &#957; &#951;] vine (<a href='B:500 14:1'>Joh 14:1</a> ). The word is so characteristic of John that, while found only once in the Synoptic Gospels, once in a Pauline Epistle, and four times in the Epistle to the Hebrews, it occurs nine times in the fourth Gospel, four times in John's First Epistle, and ten times in Revelation, and in every instance in these three latter books in its own distinctive signification.<p/>The key of David. See on chapter <a href='B:730 1:18'>Rev 1:18</a>, and compare <a href='B:290 22:22'>Isa 22:22</a>. David is the type of Christ, the supreme ruler of the kingdom of heaven. See <a href='B:300 30:9'>Jer 30:9</a>; <a href='B:330 34:23'>Eze 34:23</a>; <a href='B:330 37:24'>Eze 37:24</a>. The house of David is the typical designation of the kingdom of Jesus Christ (<a href='B:230 122:5'>Psa 122:5</a> ). The holding of the keys, the symbols of power, thus belongs to Christ as Lord of the kingdom and Church of God. See on <a href='B:470 16:19'>Mat 16:19</a> : He admits and excludes at His pleasure.<p/>No man shutteth [&#959; &#965; &#948; &#949; &#953; &#962; &#954; &#955; &#949; &#953; &#949; &#953;]. Read kleisei shall shut So Rev.


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I have set [&#948; &#949; &#948; &#969; &#954; &#945;]. Lit., I have given. For a similar phrase see <a href='B:490 12:51'>Luk 12:51</a>.<p/>An open door (quran ajnewgmenhn). Rev., more literally, a door opened. This is variously explained. Some refer it to the entrance into the joy of the Lord; others to the initiation into the meaning of scripture; others again to the opportunity for the mission - work of the Church. In this last sense the phrase is often used by Paul. See <a href='B:530 16:9'>1Co 16:9</a>; <a href='B:540 2:12'>2Co 2:12</a>; <a href='B:580 4:3'>Col 4:3</a>. Compare <a href='B:510 14:27'>Act 14:27</a>; <a href='B:510 14:77'>Act 14:77</a> I have given is appropriate, since all opportunities of service are gifts of God. See on chapter <a href='B:730 2:7'>Rev 2:7</a>. For thou hast [&#959; &#964; &#953; &#949; &#967; &#949; &#953; &#962;]. Some texts make behold - shut parenthetical, and render oti that, defining thy works, etc. So Rev.<p/>A little strength [&#956; &#953; &#954; &#961; &#945; &#957; &#948; &#965; &#957; &#945; &#956; &#953; &#957;]. This would mean, thou hast some power, though small. Many, however, omit the indefinite article in translating, and render thou hast little strength; i e., thou art poor in numbers and worldly resources. So Alford, Trench, and D?ieck. And [&#954; &#945; &#953;]. John's single copula instead of a particle of logical connection. See on <a href='B:500 1:10'>Joh 1:10</a>; <a href='B:500 6:46'>Joh 6:46</a>; <a href='B:690 1:5'>1Jn 1:5</a>; <a href='B:500 8:20'>Joh 8:20</a>.<p/>Hast kept my word [&#949; &#964; &#951; &#961; &#951; &#963; &#945; &#962; &#956; &#959; &#965; &#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. Rev., rendering the aorist more strictly, didst keep. For the phrase, see <a href='B:500 17:6'>Joh 17:6</a>; <a href='B:500 17:8'>Joh 17:8</a>.


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I will make [&#948; &#953; &#948; &#969; &#956; &#953;]. Rev., rightly, I give. See on verse 8. The sense is broken off there and resumed here.<p/>Of the synagogue [&#949; &#954; &#964; &#951; &#962; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951; &#962;]. Certain ones of the synagogue. Most interpreters refer to the Jews. Others explain more generally, of the bowing down of the Church's enemies at her feet. Trench refers to a passage in the Epistle of Ignatius to this Philadelphian church, implying the actual presence in the midst of it of converts from Judaism, who preached the faith which they once persecuted.<p/>Of Satan. See on chapter <a href='B:730 2:9'>Rev 2:9</a>.<p/>I will make them to come [&#960; &#959; &#953; &#951; &#963; &#969; &#945; &#965; &#964; &#959; &#965; &#962; &#953; &#957; &#945; &#951; &#958; &#969; &#963; &#953; &#957;] Lit., I will make them that they shall come.<p/>Worship before thy feet. Compare <a href='B:290 60:14'>Isa 60:14</a>; <a href='B:290 49:23'>Isa 49:23</a>.


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The word of my patience [&#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957; &#964; &#951; &#962; &#965; &#960; &#959; &#956; &#959; &#957; &#951; &#962; &#956; &#959; &#965;] Not the words which Christ has spoken concerning patience, but the word of Christ which requires patience to keep it; the gospel which teaches the need o&#163; a patient waiting for Christ. On patience, see on <a href='B:680 1:6'>2Pe 1:6</a>; <a href='B:660 5:7'>Jas 5:7</a>.<p/>From the hour [&#949; &#954;]. The preposition implies, not a keeping from temptation, but a keeping in temptation, as the result of which they shall be delivered out of its power. Compare <a href='B:500 17:15'>Joh 17:15</a>.<p/>Of temptation [&#964; &#959; &#965; &#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#965;]. Lit., "of the trial" See on <a href='B:470 6:13'>Mat 6:13</a>; <a href='B:670 1:7'>1Pe 1:7</a>. Rev., trial.<p/>World [&#959; &#953; &#954; &#959; &#965; &#956; &#949; &#957; &#951; &#962;]. See on <a href='B:490 2:1'>Luk 2:1</a>


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Behold. Omit.<p/>That no one take thy crown [&#953; &#957; &#945; &#956; &#951; &#948; &#949; &#953; &#962; &#955; &#945; &#946; &#951; &#964; &#959; &#957; &#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. Take it away. The idea is not that of one believer stepping into the place which was designed for another, but of an enemy taking away from another the reward which he himself has forfeited. The expression is explained by <a href='B:580 2:18'>Col 2:18</a>. It is related by Mahomet that, after having attempted, in vain, to convert one Abdallah to the faith, and having been told by him to go about his business and to preach only to those who should come to him - he went, downcast, to a friend's house. His friend, perceiving that he was sad, asked him the reason; and on being told of Abdallah's insult, said, "Treat him gently; for I swear that when God sent thee to us, we had already strung pearls to crown him, and he seeth that thou hast snatched the kingdom out of his grasp." For crown, see on chapter <a href='B:730 2:10'>Rev 2:10</a>. Thy crown is not the crown which thou hast, but the crown which thou shalt have if thou shalt prove faithful.


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Pillar [&#963; &#964; &#965; &#955; &#959; &#957;]. The word occurs, <a href='B:550 2:9'>Gal 2:9</a>; <a href='B:610 3:15'>1Ti 3:15</a>; <a href='B:730 10:1'>Rev 10:1</a>. The reference here is not to any prominence in the earthly church, as <a href='B:550 2:9'>Gal 2:9</a>, but to blessedness in the future state. The exact meaning is doubtful. Some explain, he shall have a fixed and important place in the glorified church. Compare <a href='B:470 19:28'>Mat 19:28</a>. Others emphasize the idea of stability, and find a possible local reference to the frequent earthquakes from which Philadelphia had suffered, and which had shaken its temples. Strabo says : "And Philadelphia has not even its walls unimpaired, but daily they are shaken in some way, and gaps are made in them. But the inhabitants continue to occupy the land notwithstanding their sufferings, and to build new houses." Others again emphasize the idea of beauty. Compare <a href='B:670 2:5'>1Pe 2:5</a>, where the saints are described living stones.<p/>Temple [&#957; &#945; &#969;]. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>Upon him. The conqueror, not the pillar. Compare chapter <a href='B:730 7:3'>Rev 7:3</a>; <a href='B:730 9:4'>Rev 9:4</a>; <a href='B:730 14:1'>Rev 14:1</a>; <a href='B:730 22:4'>Rev 22:4</a>. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High - Priest upon his forehead (<a href='B:20 28:36'>Exo 28:36</a>; <a href='B:20 28:38'>Exo 28:38</a> ). See on chapter <a href='B:730 2:17'>Rev 2:17</a>.<p/>New Jerusalem. See <a href='B:330 48:35'>Eze 48:35</a>. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (<a href='B:570 3:20'>Phi 3:20</a> ). "Still, his citizenship was latent : he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city" (Trench). The city is called by John, the great and holy (Chapter <a href='B:730 21:10'>Rev 21:10</a> ); by Matthew, the holy city (iv. 5); by Paul, Jerusalem which is above (<a href='B:550 4:6'>Gal 4:6</a> ); by the writer to the Hebrews, the city of the living God, the heavenly Jerusalem (<a href='B:650 12:22'>Heb 12:22</a> ). Plato calls his ideal city Callipolis, the fair city (" Republic, " 7, 527), and the name Ouranopolis, heavenly city, was applied to Rome and Byzantium. For new [&#954; &#945; &#953; &#957; &#951; &#962;], see on <a href='B:470 26:29'>Mat 26:29</a>. The new Jerusalem is not a city freshly built [&#957; &#949; &#945;], but is new [&#954; &#945; &#953; &#957; &#951;] in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, JIerosoluma; in Revelation, the Hebrew and more holy appellation, Jierousalhm. 78


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Of the Laodiceans [&#945; &#945; &#959; &#948; &#953; &#954; &#949; &#969; &#957;]. Read ejn Aaodikeia in Laodicea. Laodicea means justice of the people. As Laodice was a common name among the ladies of the royal house of the Seleucidae, the name was given to several cities in Syria and Asia Minor. The one here addressed was on the confines of Phrygia and Lydia, about forty miles east of Ephesus, and was known as Laodicea on the Lycus. It had born successively the names of Diospolis and Rhoas, and was named Laodicea when refounded by Antiochus Theos, B. C. 261 - 246. It was situated on a group of hills between two tributaries of the Lycus - the Asopus and the Caprus. Towards the end of the Roman Republic, and under the first emperors, it became one of the most important and flourishing cities of Asia Minor. One of its citizens, Hiero, bequeathed all his enormous property to the people, and adorned the city with costly gifts. It was the seat of large money transactions and of an extensive trade in wood. The citizens developed a taste for Greek art, and were distinguished in science and literature. Laodicea was the seat of a great medical school. During the Roman period it was the chief city of a Roman conventus or political district, in which courts were held by the proconsul of the province, and where the taxes from the subordinate towns were collected. Cicero held his court there, and many of his letters were written thence. The conventus represented by Laodicea comprised not less than twenty - five towns, and inscriptions refer to the city as "the metropolis." The Greek word dioikhdiv, corresponding to the Latin conventus was subsequently applied to an ecclesiastical district, and appears in diocese. The tutelary deity of the city was Zeus (Jupiter). Hence its earlier name, Diospolis, or City of Zeus. Many of its inhabitants were Jews. It was subject to frequent earthquakes, which eventually resulted in its abandonment. It is now a deserted place, but its ruins indicate by their magnitude its former importance. Among these are a racecourse, and three theatres, one of which is four hundred and fifty feet in diameter. An important church council was held there in the fourth century.<p/>The Amen. Used only here as a proper name. See <a href='B:290 65:16'>Isa 65:16</a>, where the correct rendering is the God of the Amen, instead of A. V. God of truth. The term applied to the Lord signifies that He Himself is the fulfilment of all that God has spoken to the churches.<p/>Faithful [&#960; &#953; &#963; &#964; &#959; &#962;]. The word occurs in the New Testament in two senses : trusty, faithful <a href='B:470 24:45'>Mat 24:45</a>; <a href='B:470 25:21'>Mat 25:21</a>; <a href='B:470 25:23'>Mat 25:23</a>; <a href='B:490 12:42'>Luk 12:42</a> ); and believing, confiding (<a href='B:500 20:27'>Joh 20:27</a>; <a href='B:550 3:9'>Gal 3:9</a>; <a href='B:510 16:1'>Act 16:1</a> ). Of God, necessarily only in the former sense.<p/>True [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#962;]. See on verse 7. The veracity of Christ is thus asserted in the word faithful, true being not true as distinguished from false, but true to the normal idea of a witness.<p/>The beginning [&#951; &#945; &#961; &#967; &#951;]. The beginner, or author; not as <a href='B:580 1:15'>Col 1:15</a>, the first and most excellent creature of God's hands.<p/>"The stress laid in the Epistle to the Colossians on the inferiority of those to whom the self - same name of ajrcai, beginnings principalities was given... to the One who was the true beginning, or, if we might venture on an unfamiliar use of a familiar word, the true Principality of God's creation, may account for the prominence which the name had gained, and therefore for its use here in a message addressed to a church exposed, like that of Colossae, to the risks of angelolatry, of the substitution of lower principalities and created mediators for Him who was the Head over all things to His Church" (Plumptre). Compare <a href='B:650 12:2'>Heb 12:2</a>, ajrchgon leader.


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Cold [&#968; &#965; &#967; &#961; &#959; &#962;]. Attached to the world and actively opposed to the Church. "This," as Alford remarks, "as well as the opposite state of spiritual fervor, would be an intelligible and plainly - marked condition; at all events free from the danger of mixed motive and disregarded principle which belongs to the lukewarm state : inasmuch as a man in earnest, be he right or wrong, is ever a better man than one professing what he does not feel."<p/>Hot [&#950; &#949; &#963; &#964; &#959; &#962;]. From zew to boil or seethe. See on fervent, <a href='B:510 18:25'>Act 18:25</a>.


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Lukewarm [&#967; &#955; &#953; &#945; &#961; &#959; &#962;]. Only here in the New Testament.<p/>Foremost and most numerous among the lost, Dante places those who had been content to remain neutral in the great contest between good and evil.<p/>"Master, what is this which now I hear? What folk is this, which seems by pain so vanquished? And he to me :" This miserable mode Maintain the melancholy souls of those Who lived withouten infamy or praise. Commingled are they with that caitiff choir. Of angels, who have not rebellious been, Nor faithful were to God, but were for self. The heavens expelled them, not to be less fair; Nor them the nethermore abyss receives, For glory none the damned would have from them. "<p/>"Inferno," 3, 33 - 42.<p/>I will [&#956; &#949; &#955; &#955; &#969;]. I am about or have in mind. Not a declaration of immediate and inexorable doom, but implying a possibility of the determination being changed.<p/>Spue [&#949; &#956; &#949; &#963; &#945; &#953;]. Only here in the New Testament. Compare <a href='B:30 18:28'>Lev 18:28</a>; <a href='B:30 20:22'>Lev 20:22</a>.


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Because thou sayest. Connect, as A. V. and Rev., with what follows, not with what precedes. Some interpret I will spue thee out of my mouth because thou sayest, etc.<p/>Increased with goods [&#960; &#949; &#960; &#955; &#959; &#965; &#964; &#951; &#954; &#945;]. Rev., have gotten riches. The reference is to imagined spiritual riches, not to worldly possessions. Thou. Emphatic.<p/>Wretched [&#959; &#964; &#945; &#955; &#945; &#953; &#960; &#969; &#961; &#959; &#962;]. Rev., better, giving the force of the article, the wretched one. From tlaw to endure, and peira a trial.<p/>Miserable [&#949; &#955; &#949; &#949; &#953; &#957; &#959; &#962;]. Only here and <a href='B:530 5:19'>1Co 5:19</a>. An object of pity [&#949; &#955; &#949; &#959; &#962;].<p/>Poor [&#960; &#964; &#969; &#967; &#959; &#962;]. See on <a href='B:470 5:3'>Mat 5:3</a>.


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I counsel [&#963; &#965; &#956; &#946; &#959; &#965; &#955; &#949; &#965; &#969;]. With a certain irony. Though He might command, yet He advises those who are, in their own estimation, supplied with everything.<p/>To buy. Compare <a href='B:290 4:1'>Isa 4:1</a>; <a href='B:470 13:44'>Mat 13:44</a>; <a href='B:470 13:46'>Mat 13:46</a>. Those who think themselves rich, and yet have just been called beggars by the Lord, are advised by Him to buy. The irony, however, covers a sincere and gracious invitation. The goods of Christ are freely given, yet they have their price - renunciation of self and of the world.<p/>Gold [&#967; &#961; &#965; &#963; &#953; &#959; &#957;]. Often of gold money or ornaments. So <a href='B:670 1:18'>1Pe 1:18</a>; <a href='B:510 3:6'>Act 3:6</a>; <a href='B:670 3:3'>1Pe 3:3</a>. Also of native gold and gold which has been smelted and wrought (<a href='B:650 9:4'>Heb 9:4</a> ). There may very properly be a reference to the extensive money transactions of Laodicea.<p/>Tried in the fire [&#960; &#949; &#960; &#965; &#961; &#969; &#956; &#949; &#957; &#959; &#957; &#949; &#954; &#960; &#959; &#961; &#959; &#962;]. The verb means to burn, to be on fire : in the perfect passive, as here, kindled, made to glow; thence melted by fire, and so refined. Rev., refined by, fire. By fire is, literally, out of the fire (ejk; see on Chapter <a href='B:730 2:7'>Rev 2:7</a> ).<p/>White raiment. Rev., garments. See on verse 4.<p/>Mayest be clothed [&#960; &#949; &#961; &#953; &#946; &#945; &#955; &#951;]. Rev., more literally, mayest clothe thyself. See on verse 5.<p/>Do not appear [&#956; &#951; &#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951;]. Rev., more literally, be not made manifest. See on <a href='B:500 21:1'>Joh 21:1</a>. Stripping and exposure is a frequent method of putting to open shame. See <a href='B:100 10:4'>2Sa 10:4</a>; <a href='B:290 20:4'>Isa 20:4</a>; <a href='B:290 47:23'>Isa 47:23</a>; <a href='B:330 16:37'>Eze 16:37</a>. Compare also <a href='B:470 22:11-13'>Mat 22:11-13</a>; <a href='B:580 3:10-14'>Col 3:10-14</a>.<p/>Anoint thine eyes with eye - salve [&#954; &#959; &#955; &#955; &#959; &#965; &#961; &#953; &#959; &#957; &#949; &#947; &#967; &#961; &#953; &#963; &#959; &#957; &#964; &#959; &#965; &#962; &#959; &#966; &#952; &#945; &#955; &#956; &#959; &#965; &#962; &#963; &#959; &#965;]. The correct reading is egcrisai, the infinitive, to anoint, instead of the imperative. So Rev., eye - salve to anoint thine eyes. Kollourion, of which the Latin collyrium is a transcript, is a diminutive of kollura a roll of coarse bread. See <a href='B:110 14:3'>1Ki 14:3</a>, Sept.; A. V., cracknels. Here applied to a roll or stick of ointment for the eyes. Horace, describing his Brundisian journey, relates how, at one point, he was troubled with inflamed eyes, and anointed them with black eye - salve (nigra collyria. Sat., 1, 5, 30). Juvenal, describing a superstitious woman, says : "If the corner of her eye itches when rubbed, she consults her horoscope before calling for salve" (collyria; 6., 577). The figure sets forth the spiritual anointing by which the spiritual vision is purged. Compare Augustine, "Confessions, 7, 7, 8." Through my own swelling was I separated from Thee; yea, my pride - swollen face closed up mine eyes.... It was pleasing in Thy sight to reform my deformities; and by inward goads didst Thou rouse me, that I should be ill at ease until Thou wert manifested to my inward sight. Thus, by the secret hand of Thy medicining, was my swelling abated, and the troubled and bedimmed eyesight of my mind, by the smarting anointings of healthful sorrows, was from day to day healed. " Compare <a href='B:690 2:20'>1Jn 2:20</a>; <a href='B:690 2:27'>1Jn 2:27</a>.


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As many as I love. In the Greek order I stands first as emphatic. Rebuke [&#949; &#955; &#949; &#947; &#967; &#969;]. See on <a href='B:500 3:20'>Joh 3:20</a>. Rev., reprove.<p/>Chasten [&#960; &#945; &#953; &#948; &#949; &#965; &#969;]. See on <a href='B:490 23:16'>Luk 23:16</a>.<p/>Be zealous [&#950; &#951; &#955; &#949; &#965; &#949;]. The verb is akin to zestov hot in verse 16, on which see note.<p/>Repent. See on <a href='B:470 3:2'>Mat 3:2</a>; <a href='B:470 20:29'>Mat 20:29</a>.


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I stand at the door and knock. Compare <a href='B:260 5:2'>Son 5:2</a>, Krouw I knock was regarded as a less classical word than koptw. Krouw is to knock with the knuckles, to rap; koptw, with a heavy blow; yofein of the knocking of some one within the door, warning one without to withdraw when the door is opened. Compare <a href='B:660 5:9'>Jas 5:9</a>. "He at whose door we ought to stand (for He is the Door, who, as such, has bidden us to knock), is content that the whole relation between Him and us should be reversed, and, instead of our standing at His door, condescends Himself to stand at ours" (Trench). The Greeks had a word quraulein for a lover waiting at the door of his beloved. Trench cites a passage from Nicolaus Cabasilas, a Greek divine of the fourteenth century : "Love for men emptied God (<a href='B:570 2:7'>Phi 2:7</a> ). For He doth not abide in His place and summon to Himself the servant whom He loved; but goes Himself and seeks him; and He who is rich comes to the dwelling of the poor, and discloses His love, and seeks an equal return; nor does He withdraw from him who repels Him, nor is He disgusted at his insolence; but, pursuing him, remains sitting at his doors, and that He may show him the one who loves him, He does all things, and sorrowing, bears and dies."<p/>My voice. Christ not only knocks but speaks. "The voice very often will interpret and make intelligible the purpose of the knock" (Trench). Hear - open the door. No irresistible grace.<p/>Will sup [&#948; &#949; &#953; &#960; &#957; &#951; &#963; &#969;]. See on <a href='B:490 14:12'>Luk 14:12</a>. For the image, compare <a href='B:260 5:2-6'>Son 5:2-6</a>; <a href='B:260 4:16'>Son 4:16</a>; <a href='B:260 2:3'>Son 2:3</a>. Christ is the Bread of Life, and invites to the great feast. See <a href='B:470 8:11'>Mat 8:11</a>; <a href='B:470 25:1'>Mat 25:1</a> sqq. The consummation will be at the marriage - supper of the Lamb (<a href='B:480 14:25'>Mar 14:25</a>; <a href='B:730 19:7-9'>Rev 19:7-9</a> ).<p/>He with me. It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See <a href='B:500 6:56'>Joh 6:56</a>; <a href='B:500 10:38'>Joh 10:38</a>; <a href='B:500 14:20'>Joh 14:20</a>; <a href='B:500 14:4'>Joh 14:4</a>; <a href='B:500 14:5'>Joh 14:5</a>; <a href='B:500 17:21'>Joh 17:21</a>; <a href='B:500 17:26'>Joh 17:26</a>. Compare <a href='B:500 14:23'>Joh 14:23</a>.


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He that overcometh. See on chapter <a href='B:730 2:7'>Rev 2:7</a>. :<a href='B:730 4'>Rev 4:0</a><p/>CHAPTER IV<p/>The Revelation proper now begins.


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After this [&#956; &#949; &#964; &#945; &#964; &#945; &#965; &#964; &#945;]. Rev., literally, after these things. Not indicating a break in the ecstatic state of the seer, but only a succession of separate visions.<p/>I looked [&#949; &#953; &#948; &#959; &#957;]. Rev., better, I saw. Not of the directing of attention, but of the simple reception of the vision.<p/>A door was opened [&#952; &#965; &#961; &#945; &#945; &#957; &#949; &#969; &#947; &#956; &#949; &#957; &#951;]. Rev., rightly, omits was. A door set open. The A. V. implies that the seer witnessed the opening of the door. In Heaven. Compare <a href='B:330 1:1'>Eze 1:1</a>; <a href='B:470 3:16'>Mat 3:16</a>; <a href='B:510 7:56'>Act 7:56</a>; <a href='B:510 10:11'>Act 10:11</a>. In all these heaven itself is opened.<p/>Was. Omit. Render, as Rev., "a voice as of a trumpet."<p/>A trumpet [&#963; &#945; &#955; &#960; &#953; &#947; &#947; &#959; &#962;]. See on <a href='B:470 24:31'>Mat 24:31</a>. Properly a war - trumpet, though the word was also used of a sacred trumpet, with the epithet iJera sacred.<p/>Speaking - saying [&#955; &#945; &#955; &#959; &#965; &#963; &#951; &#962; - &#955; &#949; &#947; &#959; &#965; &#963; &#945;]. See on <a href='B:470 28:18'>Mat 28:18</a>. The former verb indicates the breaking of the silence, the latter the matter of the address.<p/>Hereafter [&#956; &#949; &#964; &#945; &#964; &#945; &#965; &#964; &#945;]. Some editors connect these words with the succeeding verse, substituting them for kai and at the beginning of that verse, and rendering, "I will show thee the things which must come to pass. After these things straightway I was," etc.


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I was in the Spirit [&#949; &#947; &#949; &#957; &#959; &#956; &#951; &#957; &#949; &#957; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Strictly, I became : I found myself in. Appropriate to the sudden and unconscious transportation of the seer into the ecstatic state. Thus Dante describes his unconscious rapture into Paradise :<p/>"And suddenly it seemed that day to day Was added, as if He who had the power Had with another sun the heaven adorned."<p/>Beatrice, noticing his amazement, says : "Thou makest thyself so dull With false imagining, that thou seest not What thou wouldst see if thou hadst shaken it off. Thou art not upon earth as thou believest; But lightning, fleeing its appropriate site, Ne'er ran as thou, who thitherward returnest." " Paradiso, " 1, 60 - 93.<p/>A throne. See <a href='B:330 1:26-28'>Eze 1:26-28</a>.<p/>Was set [&#949; &#954; &#949; &#953; &#964; &#959;]. Denoting merely position, not that the seer saw the placing of the throne. Compare <a href='B:500 2:6'>Joh 2:6</a>.<p/>One sitting. He is called henceforward throughout the book He that sitteth on the throne, and is distinguished from the Son in chapter <a href='B:730 6:16'>Rev 6:16</a>; <a href='B:730 7:10'>Rev 7:10</a>, and from the Holy Spirit in verse 5.<p/>He is commonly understood to be God the Father; but some understand the triune God. 79


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Jasper stone. The last of the twelve stones in the High Priest's breastplate (<a href='B:20 28:20'>Exo 28:20</a>; <a href='B:20 39:13'>Exo 39:13</a> ), and the first of the twelve enumerated in the foundation of the New Jerusalem (<a href='B:730 21:19'>Rev 21:19</a> ). Also the stone employed in the superstructure of the wall of the Heavenly City (chapter <a href='B:730 21:18'>Rev 21:18</a> ). The stone itself was of different colors, the best being purple. According to chapter <a href='B:730 21:11'>Rev 21:11</a>, it represents a crystalline brightness. Sardine. Rev., Sardius. The sixth foundation - stone of the Heavenly Jerusalem in chapter <a href='B:730 21:20'>Rev 21:20</a>. A red stone, supposed to answer to our cornelian. Pliny derives its name from Sardis where it was discovered. Others from the Persian sered, yellowish red. The exact meaning of the symbolism must remain uncertain, owing to our ignorance of the precise meaning of "jasper," a name which seems to have covered a variety of stones now known under other classifications. Some interpreters, assuming the jasper to be sparkling white, find in it a representation of the holiness of God, and in the fiery sardius a representation of His wrath. Rainbow [&#953; &#961; &#953; &#962;]. Only here and chapter <a href='B:730 10:1'>Rev 10:1</a>. The word is identical, and seems to have had some original connection with Iris, the deity known as the messenger - goddess of Olympus. In Homer the word is used in both senses.<p/>"And if thou wishest now to ask of me, No dream I am, but lovely and divine : Whereof let this be unto thee a sign, That when thou wak'st, the many - colored bow Across the world the morning sun shall throw. But me indeed thine eyes shall not behold. Then he, awaking in the morning cold, A sprinkle of fine rain felt on his face, And leaping to his feet, in that wild place, Looked round, and saw the morning sunlight throw Across the world the many - colored bow; And trembling knew that the high gods indeed Had sent the messenger unto their need." William Morris, "Jason," 11, 190 - 200.<p/>In classical Greek the word is used of any bright halo surrounding another body; of the circle round the eyes of a peacock's tail, and of the iris of the eye.<p/>"And I beheld the flamelets onward go, Leaving behind themselves the air depicted, And they of trailing pennons had the semblance, So that it overhead remained distinct With sevenfold lists, all of them of the colors Whence the sun's bow is made, and Delia's girdle." 80 Dante, "Purgatorio," xxix, 73 - 78.<p/>"Within the deep and luminous subsistence Of the High Light appeared to me three circles, Of threefold color and of one dimension, And by the second seemed the first reflected As Iris is by Iris, and the third Seemed fire that equally from both is breathed." " Paradiso, " 33, 115 - 120.<p/>On this passage, which belongs to the description of Dante's vision of the Eternal Trinity, Dean Plumptre remarks : "One notes, not without satisfaction, that Dante shrinks from the anthropomorphism of Byzantine and early Western art, in which the Ancient of Days was represented in the form of venerable age. For him, as for the more primitive artists, the rainbow reflecting rainbow is the only adequate symbol of the" God of God, Light of Light "of the Nicene Creed, while the fire of love that breathes from both is that of the Holy Spirit," proceeding from the Father and the Son. "<p/>Round about the throne. Compare <a href='B:330 1:26'>Eze 1:26</a>; <a href='B:330 1:28'>Eze 1:28</a>.<p/>Emerald [&#963; &#956; &#945; &#961; &#945; &#947; &#948; &#953; &#957; &#969;]. The stone is first mentioned by Herodotus, who describes a temple of Hercules which he visited at Tyre. He says : "I found it richly adorned with a number of offerings, among which were two pillars, one of pure gold, the other of emerald [&#963; &#956; &#945; &#961; &#945; &#947; &#948; &#959; &#965; &#955; &#953; &#952; &#959; &#965;], shining with great brilliancy at night" (ii., 44). Also in his story of Polycrates of Samos, the signet - ring which Polycrates cast into the sea, was an emerald set in gold (iii., 41). It is claimed, however, that the real emerald was unknown to the ancients. Rawlinson thinks that the pillar in the Tyrian temple was of glass. The bow was not wanting in the other colors, but the emerald was predominant.


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Throne [&#952; &#961; &#959; &#957; &#959; &#965;]. A seat or chair. In Homer, an armchair with high back and footstool. Cushions were laid upon the seat, and over both seat and back carpets were spread. A royal throne. Used of the oracular seat of the priestess of Apollo. Apollo, in the "Eumenides" of Aeschylus, says : "Never, when I sat in the diviner's seat (mantikoisin ejn qronoiv) did I speak aught else than Zeus the father of the Olympians bade me" (616 - 618). Plato uses it of a teacher's seat. "I saw Hippias the Elean sitting in the opposite portico in a chair [&#949; &#957; &#952; &#961; &#959; &#957; &#969;]. Others were seated round him on benches [&#949; &#960; &#953; &#946; &#945; &#952; &#961; &#969; &#957;]," questioning him, "and he ex cathedre?ejn qronw kaqhmenov, lit., sitting in the chair) was determining their several questions to them, and discoursing of them" (" Protagoras, " 315). Also used of a judge's bench, and a bishop's seat.<p/>Seats [&#952; &#961; &#959; &#957; &#959; &#953;]. Rev.., rightly, thrones. The word is the same as the last. I saw. Omit.<p/>Elders [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#965; &#962;]. See on <a href='B:510 14:23'>Act 14:23</a>. The twenty - four elders are usually taken to represent the one Church of Christ, as at once the Church of the old and of the new Covenant, figured by the twelve patriarchs and the twelve apostles.<p/>"Then saw I people, as behind their leaders, Coming behind them, garmented in white, And such a whiteness never was on earth Under so fair a heaven as I describe The four and twenty - elders, two by two, Came on incoronate with flower - de - luce." Dante, "Purgatorio," 29, 64 - 84.<p/>Clothed [&#960; &#949; &#961; &#953; &#946; &#949; &#946; &#955; &#951; &#956; &#949; &#957; &#959; &#965; &#962;]. Rev., arrayed. Better, as indicating a more solemn investiture. See on chapter <a href='B:730 3:5'>Rev 3:5</a>.<p/>They had. Omit.<p/>Crowns [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#965; &#962;]. See on <a href='B:670 5:4'>1Pe 5:4</a>; <a href='B:660 1:12'>Jas 1:12</a>. Stefanov with the epithet golden is found only in Revelation. Compare chapter <a href='B:730 9:7'>Rev 9:7</a>; <a href='B:730 14:14'>Rev 14:14</a>. The natural inference from this epithet and from the fact that the symbolism of Apoc. is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that stefanov is here used of the royal crown, especially since the Church is here represented as triumphant - a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses diadhma (chapter <a href='B:730 12:3'>Rev 12:3</a>; <a href='B:730 13:1'>Rev 13:1</a>; compare <a href='B:730 17:9'>Rev 17:9</a>; <a href='B:730 17:10'>Rev 17:10</a>; <a href='B:730 19:12'>Rev 19:12</a> ). Trench (" Synonyms of the New Testament ") claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;] of the Son of Man (chapter <a href='B:730 14:14'>Rev 14:14</a> ) is the conqueror's crown.<p/>It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as <a href='B:100 12:30'>2Sa 12:30</a>; <a href='B:130 20:2'>1Ch 20:2</a>; <a href='B:230 20:3'>Psa 20:3</a>; <a href='B:330 21:26'>Eze 21:26</a>; <a href='B:450 6:11'>Zec 6:11</a>; <a href='B:450 6:14'>Zec 6:14</a>, give some warrant for the remark of Professor Thayer (" New Testament Lexicon ") that it is doubtful whether the distinction between stefanov and diadhma (the victor's wreath and the kingly crown) was strictly observed in Hellenistic Greek. The crown of thorns [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;] placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown.


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Proceeded [&#949; &#954; &#960; &#959; &#961; &#949; &#965; &#959; &#957; &#964; &#945; &#953;]. Rev., proceed. The tense is graphically changed to the present.<p/>Lightnings and thunderings and voices. Compare <a href='B:20 19:16'>Exo 19:16</a>. Variously interpreted of God's might, His judgment, His power over nature, and His indignation against the wicked.<p/>Lamps [&#955; &#945; &#956; &#960; &#945; &#948; &#949; &#962;]. The origin of our lamp, but, properly, a torch; the word for lamp being lucnov, a hand - lamp filled with oil (<a href='B:470 5:15'>Mat 5:15</a>; <a href='B:490 8:16'>Luk 8:16</a>; <a href='B:500 5:35'>Joh 5:35</a> ). See on <a href='B:470 25:1'>Mat 25:1</a>. Trench says : "The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose." Seven Spirits of God. See on chapter <a href='B:730 1:4'>Rev 1:4</a>.


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Of glass [&#965; &#945; &#955; &#953; &#957; &#951;]. Rev., glassy, which describes the appearance not the material. The adjective, and the kindred noun ualov glass occur only in Revelation. The etymology is uncertain; some maintaining an Egyptian origin, and others referring it to the Greek uw to rain, with the original signification of rain - drop. Originally, some kind of clear, transparent stone. Herodotus says that the Ethiopians place their dead bodies "in a crystal pillar which has been hollowed out to receive them, crystal being dug up in great abundance in their country, and of a kind very easy to work. You may see the corpse through the pillar within which it lies; and it neither gives out any unpleasant odor, nor is it in any respect unseemly : yet there is no part that is not as plainly visible as if the body were bare" (iii. 24). Glass is known to have been made in Egypt at least 3, 800 years ago. The monuments show that the same glass bottles were used then as in later times; and glass blowing is represented in the paintings in the tombs. The Egyptians possessed the art of coloring it, and of introducing gold between two layers of glass. The ruins of glass - furnaces are still to be seen at the Natron Lakes. The glass of Egypt was long famous. It was much used at Rome for ornamental purposes, and a glass window has been discovered at Pompeii : Pliny speaks of glass being malleable.<p/>Crystal. Compare <a href='B:330 1:22'>Eze 1:22</a>; <a href='B:220 37:18'>Job 37:18</a>; <a href='B:20 24:10'>Exo 24:10</a>. The word is used in classical Greek for ice. Thucydides, describing the attempt of the Plataeans to break out from their city when besieged by the Peloponnesians and Boeotians, relates their climbing over the wall and crossing the ditch, but only after a hard struggle; "for the ice [&#954; &#961; &#965; &#963; &#964; &#945; &#955; &#955; &#959; &#962;] in it was not frozen hard enough to bear" (iii., 23). Crystal, regarded as a mineral, was originally held to be only pure water congealed, by great length of time, into ice harder than common. Hence it was believed that it could be produced only in regions of perpetual ice. In the midst of - round about. Commonly explained as one in the midst of each of the four sides of the throne. "At the extremities of two diameters passing through the center of the round throne" (Milligan). Beasts [&#950; &#969; &#945;]. Rev., living creatures. Alford aptly remarks that beasts is the most unfortunate word that could be imagined. Beast is qhrion. Zwon emphasizes the vital element, qhrion the bestial.<p/>Full of eyes before and behind. The four living beings are mainly identical with the cherubim of <a href='B:330 1:5-10'>Eze 1:5-10</a>; <a href='B:330 10:5-20'>Eze 10:5-20</a>; <a href='B:290 6:2'>Isa 6:2</a>; <a href='B:290 6:3'>Isa 6:3</a>; though with some differences of detail. For instance, Ezekiel's cherubim have four wings, while the six described here belong to the seraphim of Isaiah. So also the Trisagion (thrice holy) is from Isaiah. In Ezekiel's vision each living being has all four faces, whereas here, each of the four has one.<p/>"There came close after them four animals, Incoronate each one with verdant leaf, Plumed with six wings was every one of them, The plumage full of eyes; the eyes of Argus If they were living would be such as these. Reader I to trace their forms no more I waste My rhymes; for other spendings press me so, That I in this cannot be prodigal. But read Ezekiel who depicteth them As he beheld them from the region cold Coming with cloud, with whirlwind, and with fire; And such as thou shalt find them in his pages, Such were they here; saving that in their plumage John is with me, and differeth from him." Dante, "Purgatorio," 29, 92 - 105.


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Lion, calf, man, eagle. From this passage is derived the familiar symbolism of the four Evangelists; Mark seated on a lion, Luke on a steer, Matthew on a man, and John on an eagle. These are varied however. Irenaeus attributes the lion to John, and the eagle to Mark. Augustine the lion to Matthew, the man to Mark.<p/>Lion. See on <a href='B:670 5:8'>1Pe 5:8</a>.<p/>Calf [&#956; &#959; &#963; &#967; &#969;]. Compare <a href='B:490 14:23'>Luk 14:23</a>. In the Septuagint for an ox or steer. <a href='B:20 22:1'>Exo 22:1</a>; <a href='B:330 1:10'>Eze 1:10</a>.<p/>Eagle [&#945; &#949; &#964; &#969;]. See on <a href='B:470 24:28'>Mat 24:28</a>.


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Had [&#949; &#953; &#967; &#959; &#957;]. The best texts read ecwn having, the participle in the singular number agreeing with each one.<p/>Each of them [&#949; &#957; &#954; &#945; &#952; &#949; &#945; &#965; &#964; &#959;]. Lit., one by himself. The best texts read en kaq en one by one or every one. Compare <a href='B:480 14:19'>Mar 14:19</a>.<p/>Six wings. Compare <a href='B:290 6:2'>Isa 6:2</a>. Dante pictures his Lucifer, who is the incarnation of demoniac animalism, with three heads and six wings. " Underneath each came forth two mighty wrings, Such as befitting were so great a bird; Sails of the sea I never saw so large.<p/>No feathers had they, but as of a bat Their fashion was; and he was waving them, so that three winds proceeded forth therefrom.<p/>Thereby Cocytus wholly was congealed. " Inferno," 34, 46 - 52.<p/>Dean Plumptre remarks that the six wings seem the only survival of the higher than angelic state from which Lucifer had fallen.<p/>About him [&#954; &#965; &#954; &#955; &#959; &#952; &#949; &#957;]. The best texts place the comma after ex six instead of after kukloqen around, and connect kukloqen with the succeeding clause, rendering, are full of eyes round about and within. So Rev.<p/>They were full [&#947; &#949; &#956; &#959; &#957; &#964; &#945;]. Read gemousin are full.<p/>Round about and within. Around and inside each wing, and on the part of the body beneath it.<p/>They rest not (ajnapausin oujk ecousin). Lit., they have no rest. So Rev. See on give rest, <a href='B:470 11:28'>Mat 11:28</a>; and resteth, <a href='B:670 4:14'>1Pe 4:14</a>. Holy, etc. Compare <a href='B:290 6:3'>Isa 6:3</a>, which is the original of the formula known as the Trisagion (thrice holy), used in the ancient liturgies. In the Apostolic Constitutions it runs : "Holy, holy, holy Lord God of Hosts! Heaven and earth are full of Thy glory, who art blessed forever, Amen." Afterwards it was sung in the form "Holy God, holy Mighty, holy Immortal, have mercy upon us." So in the Alexandrian liturgy, or liturgy of St. Mark. Priest. "To Thee we send up glory and giving of thanks, and the hymn of the Trisagion, Father, Son, and Holy Ghost, now and ever and to ages of ages. People. Amen! Holy God, holy Mighty, Holy and Immortal, have mercy upon us." In the liturgy of Chrysostom the choir sing the Trisagion five times, and in the meantime the priest says secretly the prayer of the Trisagion. "God which art holy and restest in the holies, who art hymned with the voice of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers! Thou who didst from nothing call all things into being; who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; who givest to him that seeketh wisdom and understanding, and passest not by the sinner, but dost give repentance unto salvation; who has vouchsafed that we, Thy humble and unworthy servants, should stand, even at this time, before the glory of Thy holy altar, and should pay to Thee the worship and praise that is meet; - receive, Lord, out of the mouth of sinners, the hymn of the Trisagion, and visit us in Thy goodness. Forgive us every offense, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the intercession of the holy Mother of God, and all the saints who have pleased Thee since the beginning of the world. (Aloud.) For holy art Thou, one God and to Thee."<p/>According to an unreliable tradition this formula was received during an earthquake at Constantinople, in the reign of Theodosius 2, through a boy who was caught up into the sky and heard it from the angels. The earliest testimonies to the existence of, the Trisagion date from the fifth century or the latter part of the fourth. Later, the words were added, "that was crucified for us," in order to oppose the heresy of the Theopaschites (Qeov God, pascw to suffer) who held that God had suffered and been crucified. To this was added later the words "Christ our king :" the whole reading, "Holy God, holy Mighty, holy Immortal, Christ our king that was crucified for us, have mercy on us." The formula thus entered into the controversy with the Monophysites, who claimed that Christ had but one composite nature. Dante introduces it into his "Paradiso."<p/>"The One and Two and Three who ever liveth And reigneth ever in Three and Two and One, Not circumscribed and all things circumscribing, Three several times was chanted by each one Among those spirits, with such melody That for all merit it were just reward." " Paradiso, " 14, 28 - 33.<p/>"When I was silent, sweetest song did flow Through all the heaven, and my lady too With them cried holy, holy, holy!" " Paradiso, " 26, 67 - 69.<p/>The interpretations of the symbols of the four living creatures are, of course, numerous and varied. Some of them are : the four Evangelists or Gospels; the four elements; the four cardinal virtues; the four faculties or powers of the human soul; the Lord in the fourfold great events of redemption; the four patriarchal churches; the four great apostles, the doctors of the Church; the four principal angels, etc. The best modern interpreters explain the four forms as representing animated nature - "man with his train of dependent beings brought near to God, and made partakers of redemption, thus fulfilling the language of St. Paul, that 'the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God '" (<a href='B:520 8:21'>Rom 8:21</a>; Milligan). D?ieck says : "The essential idea which is symbolized in the figures of the four living creatures may be expressed in such words as those of <a href='B:230 103:22'>Psa 103:22</a>." Full of eyes, they are ever on the alert to perceive the manifestations of divine glory. Covering their faces and feet with their wings (<a href='B:290 6:2'>Isa 6:2</a> ), they manifest their reverence and humility. Flying, they are prompt for ministry. "We thus have the throne of God surrounded by His Church and His animated world; the former represented by the twenty - four elders, the latter by the four living beings" (Alford). Which is to come [&#959; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., which cometh or is coming.


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When [&#959; &#964; &#945; &#957;]. Whensoever, implying, with the future tense, the eternal repetition of the act of praise.<p/>Give [&#948; &#969; &#963; &#959; &#965; &#963; &#953; &#957;]. Lit., as Rev., shall give.


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Cast [&#946; &#945; &#955; &#955; &#959; &#965; &#963; &#953; &#957;]. Read balousin shall cast. The casting of the crowns is an act of submission and homage. Cicero relates that when Tigranes the king of the Armenians was brought to Pompey's camp as a captive, prostrating himself abjectly, Pompey "raised him up, and replaced on his head the diadem which he had thrown down" (Oration "Pro Sestio," 27). Tacitus gives an account of the public homage paid by the Parthian Tiridates to the statue of Nero. "A tribunal placed in the center, supported a chair of state on which the statue of Nero rested. Tiridates approached, and having immolated the victims in due form, he lifted the diadem from his head and laid it at the feet of the statue, while every heart throbbed with intense emotion" (" Annals, " 14, 29).


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O Lord [&#954; &#965; &#961; &#953; &#949;]. Read oJ kuriov kai oJ Qeov hJmwn our Lord and our God. So Rev. See on <a href='B:470 21:3'>Mat 21:3</a>.<p/>To receive [&#955; &#945; &#946; &#949; &#953; &#957;]. Or perhaps, better, to take, since the glory, honor, and power are the absolute possession of the Almighty. See on <a href='B:500 3:32'>Joh 3:32</a>. Power. Instead of the thanks in the ascription of the living creatures. In the excess of gratitude, self is forgotten. Their thanksgiving is a tribute to the creative power which called them into being. Note the articles, "the glory," etc. (so Rev.), expressing the absoluteness and universality of these attributes. See on chapter <a href='B:730 1:6'>Rev 1:6</a>.<p/>All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. With the article signifying the universe. For thy pleasure [&#948; &#953; &#945; &#964; &#959; &#952; &#949; &#955; &#951; &#956; &#945; &#963; &#959; &#965;]. Lit., because of thy will. So Rev. Alford justly remarks : "For thy pleasure of the A. V. introduces An element entirely strange to the context, and, however true in fact, most inappropriate here, where the oti for renders a reason for the worthiness to take honor and glory and power."<p/>They are [&#949; &#953; &#963; &#953; &#957;]. Read hsan they were. One of the great MSS., B, reads oujk hsan they were not; i e., they were created out of nothing. The were is not came into being, but simply they existed. See on <a href='B:500 1:3'>Joh 1:3</a>; <a href='B:500 7:34'>Joh 7:34</a>; <a href='B:500 8:58'>Joh 8:58</a>. Some explain, they existed in contrast with their previous non - existence; in which case it would seem that the order of the two clauses should have been reversed; besides which it is not John's habit to apply this verb to temporary and passing objects. Professor Milligan refers it to the eternal type existing in the divine mind before anything was created, and in conformity with which it was made when the moment of creation arrived. Compare <a href='B:650 8:5'>Heb 8:5</a>. "Was the heaven then or the world, whether called by this or any other more acceptable name - assuming the name, I am asking a question which has to be asked at the beginning of every inquiry - was the world, I say, always in existence and without beginning, or created and having a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things which are apprehended by opinion and sense are in a process of creation and created. Now that which is created must of necessity be created by a cause. But how can we find out the father and maker of all this universe? And when we have found him, to speak of his nature to all men is impossible. Yet one more question has to be asked about him, which of the patterns had the artificer in view when he made the world ? - the pattern which is unchangeable, or that which is created ? If the world be indeed fair and the artificer good, then, as is plain, he must have looked to that which is eternal. But if what cannot be said without blasphemy is true, then he looked to the created pattern. Every one will see that he must have looked to the eternal, for the world is the fairest of creations and he is the best of causes" (Plato, "Timaeus," 28, 29).


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In [&#949; &#960; &#953;]. Lit., on. The book or roll lay upon the open hand. A Book [&#946; &#953; &#946; &#955; &#953; &#959; &#957;]. See on <a href='B:470 19:7'>Mat 19:7</a>; <a href='B:480 10:4'>Mar 10:4</a>; <a href='B:490 4:17'>Luk 4:17</a>. Compare <a href='B:330 2:9'>Eze 2:9</a>; <a href='B:300 36:2'>Jer 36:2</a>; <a href='B:450 5:1'>Zec 5:1</a>; <a href='B:450 5:2'>Zec 5:2</a>.<p/>Within and on the back side [&#949; &#963; &#969; &#952; &#949; &#957; &#954; &#945; &#953; &#959; &#960; &#953; &#963; &#952; &#949; &#957;]. Compare <a href='B:330 2:10'>Eze 2:10</a>. Indicating the completeness of the divine counsels contained in the book. Rolls written on both sides were called opistographi. Pliny the younger says that his uncle, the elder Pliny, left him an hundred and sixty commentaries, most minutely written, and written on the back, by which this number is multiplied. Juvenal, inveighing against the poetasters who are declaiming their rubbish on all sides, says : "Shall that one then have recited to me his comedies, and this his elegies with impunity? Shall huge 'Telephus' with impunity have consumed a whole day; or - with the margin to the end of the book already filled - 'Orestes, ' written on the very back, and yet not concluded?" (i., 36).<p/>Sealed [&#954; &#945; &#964; &#949; &#963; &#966; &#961; &#945; &#947; &#953; &#963; &#956; &#949; &#957; &#959; &#957;]. Only here in the New Testament. The preposition kata denotes sealed down. So Rev., close sealed. The roll is wound round a staff and fastened down to it with the seven seals. The unrolling of the parchment is nowhere indicated in the vision.<p/>Commentators have puzzled themselves to explain the arrangement of the seals, so as to admit of the unrolling of a portion with the opening of each seal. D?ieck remarks that, With an incomparably more beautiful and powerful representation, the contents of the roll are successively symbolized by the vision which follows upon the opening of each seal. "The contents of the book leap forth in plastic symbols from the loosened seal." Milligan explains the seven seals as one seal, comparing the seven churches and the seven spirits as signifying one church and one spirit, and doubts if the number seven has here any mystical meaning. Others, as Alford, claim that the completeness of the divine purposes is indicated by the perfect number seven.


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Strong. Either as being of higher rank, or with reference to the great voice.<p/>Worthy [&#945; &#958; &#953; &#959; &#962;]. As in <a href='B:500 1:27'>Joh 1:27</a>. Morally entitled.


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Under the earth. In Hades.<p/>To look [&#946; &#955; &#949; &#960; &#949; &#953; &#957;]. See on <a href='B:500 1:29'>Joh 1:29</a>. To take a single look at the contents.


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I wept [&#949; &#954; &#955; &#945; &#953; &#959; &#957;]. Audible weeping. See on <a href='B:490 6:21'>Luk 6:21</a>.


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Of the elders [&#949; &#954; &#964; &#969; &#957; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#969; &#957;]. Strictly, from among the elders.<p/>The Lion. See <a href='B:10 49:9'>Gen 49:9</a>.<p/>The Root of David. See on Nazarene, <a href='B:470 2:23'>Mat 2:23</a>.<p/>Hath prevailed [&#949; &#957; &#953; &#954; &#951; &#963; &#949; &#957;]. Or overcame.<p/>To loose. Omit.


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And lo! Omit.<p/>In the midst of. Not on the throne, but perhaps in the space in the center of which is the throne, and which is surrounded by the twenty - four elders. A Lamb [&#945; &#961; &#957; &#953; &#959; &#957;]. The diminutive, very frequent in Revelation, and once in the Gospel of John (xxi. 15). Nowhere else in the New Testament. Compare <a href='B:290 53:7'>Isa 53:7</a>; <a href='B:500 1:29'>Joh 1:29</a>; <a href='B:500 1:36'>Joh 1:36</a>. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice.<p/>Slain [&#949; &#963; &#966; &#945; &#947; &#956; &#949; &#957; &#959; &#957;]. The verb indicates violence, butchery. See on <a href='B:690 3:12'>1Jn 3:12</a>. It is also the sacrificial word. <a href='B:20 12:6'>Exo 12:6</a>.<p/>Stood [&#949; &#963; &#964; &#951; &#954; &#959; &#962;]. Rev., more correctly, standing. Though slaughtered the lamb stands. Christ, though slain, is risen and living.<p/>Seven horns and seven eyes. See remarks on the Apocalyptic imagery, chapter <a href='B:730 1:16'>Rev 1:16</a>. The horn is the emblem of might. See <a href='B:90 2:10'>1Sa 2:10</a>; <a href='B:110 22:11'>1Ki 22:11</a>; <a href='B:230 112:9'>Psa 112:9</a>; <a href='B:340 7:7'>Dan 7:7</a>; <a href='B:340 7:20'>Dan 7:20</a> sqq.; <a href='B:490 1:69'>Luk 1:69</a>. Compare <a href='B:470 28:18'>Mat 28:18</a>. The eyes represent the discerning Spirit of God in its operation upon all created things.<p/>Sent forth [&#945; &#960; &#949; &#963; &#964; &#945; &#955; &#956; &#949; &#957; &#945;]. See on <a href='B:480 3:14'>Mar 3:14</a>.


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Took [&#949; &#953; &#955; &#951; &#966; &#949; &#957;]. Lit., hath taken. The perfect, alternating with the aorist, is graphic.


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Had taken [&#949; &#955; &#945; &#946; &#949; &#957;]. Lit., took. The aorist is resumed.<p/>Every one of them harps [&#949; &#954; &#945; &#963; &#964; &#959; &#962; &#954; &#953; &#952; &#945; &#961; &#945; &#962;]. Rev., less clumsily, having each one a harp. Each one, that is, of the elders. Kiqara harp signifies an instrument unlike our harp as ordinarily constructed. Rather a lute or guitar, to which latter word kithara is etymologically related. Anciently of a triangular shape, with seven strings, afterwards increased to eleven. Josephus says it had ten, and was played with a plectrum or small piece of ivory.<p/>Vials [&#966; &#953; &#945; &#955; &#945; &#962;]. Only in Revelation. The word vial, used commonly of a small bottle, gives a wrong picture here. The fialh was a broad, flat vessel, used for boiling liquids, sometimes as a cinerary urn, and for drinking, or pouring libations. Also of the shallow cup, usually without a foot, in which libations were drawn out of the mixer. Herodotus says that at Plataea the Spartan Helots were bidden by Pausanias to bring together the booty of the Persian camp, and that they found "many golden mixers and bowls [&#966; &#953; &#945; &#955; &#945; &#962;], and other ejkpwmata (drinking - vessels)" (ix., 30). From its broad, flat shape Areov fialh bowl of Mars was a comic metaphor for a shield. It was also used for sunken work in a ceiling. In the Septuagint the word is frequently used for bowls or basons. See <a href='B:40 7:13'>Num 7:13</a>; <a href='B:40 7:19'>Num 7:19</a>; <a href='B:40 7:25'>Num 7:25</a>; <a href='B:40 7:31'>Num 7:31</a>; <a href='B:40 7:37'>Num 7:37</a>; <a href='B:40 7:43'>Num 7:43</a>, etc.; <a href='B:110 7:50'>1Ki 7:50</a>; <a href='B:450 9:15'>Zec 9:15</a>. Here, censers, though several different words of the Septuagint and New Testament are rendered censer; as quiskh, <a href='B:110 7:50'>1Ki 7:50</a>; qumiathrion, <a href='B:140 26:19'>2Ch 26:19</a>; <a href='B:330 8:11'>Eze 8:11</a>; <a href='B:650 9:4'>Heb 9:4</a>; libanwton, <a href='B:730 8:3'>Rev 8:3</a>. Quiskh however is the golden incense - cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. The imagery is from the tabernacle and temple service.<p/>Incense [&#952; &#965; &#956; &#953; &#945; &#956; &#945; &#964; &#969; &#957;]. The directions for the composition of the incense for the tabernacle - worship, are given <a href='B:20 30:37'>Exo 30:37</a>; <a href='B:20 30:38'>Exo 30:38</a>.<p/>Prayers. For incense as the symbol of prayer, see <a href='B:30 16:12'>Lev 16:12</a>; <a href='B:30 16:13'>Lev 16:13</a>; <a href='B:230 141:2'>Psa 141:2</a>. See on <a href='B:490 1:9'>Luk 1:9</a>. Edersheim, describing the offering of incense in the temple, says : "As the President gave the word of command which marked that 'the time of incense had come, ' the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple - buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in Revelation (viii. 1, 3, 4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows : 'True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, 'Jehovah shall reign who saveth Israel. '" Compare "the Song of Moses," chapter <a href='B:730 14:3'>Rev 14:3</a>, and "a new song," verse 9.


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They sing. Present tense, denoting the continuous, unceasing worship of heaven, or possibly, as describing their "office generally rather than the mere one particular case of its exercise" (Alford).<p/>Redeem [&#951; &#947; &#959; &#961; &#945; &#963; &#945; &#962;]. Lit., purchase, as Rev. See <a href='B:500 4:8'>Joh 4:8</a>; <a href='B:500 6:5'>Joh 6:5</a>. Us. Omit us and supply men, as Rev.<p/>With Thy blood [&#949; &#957; &#964; &#969; &#945; &#953; &#956; &#945; &#964; &#953; &#963; &#959; &#965;]. Lit., "in Thy blood." The preposition in is used Hebraistically of the price; the value of the thing purchased being contained in the price.<p/>Kindred [&#966; &#965; &#955; &#951; &#962;]. Rev., tribe. Often in the New Testament of the twelve tribes of Israel.<p/>People, nation [&#955; &#945; &#959; &#965;, &#949; &#952; &#957; &#959; &#965; &#962;]. See on <a href='B:670 2:9'>1Pe 2:9</a>.


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Us [&#951; &#956; &#945; &#962;]. Read aujtouv them.<p/>Kings [&#946; &#945; &#963; &#953; &#955; &#949; &#953; &#962;]. Read, basileian a kingdom. See on chapter <a href='B:730 1:6'>Rev 1:6</a>. We shall reign [&#946; &#945; &#963; &#953; &#955; &#949; &#965; &#963; &#959; &#956; &#949; &#957;]. Read basileuousin they reign. Their reigning is not future, but present.


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Ten thousand times ten thousand [&#956; &#965; &#961; &#953; &#945; &#948; &#949; &#962; &#956; &#965; &#961; &#953; &#945; &#948; &#969; &#957;]. Lit., ten thousands of ten thousands. Compare <a href='B:230 68:17'>Psa 68:17</a>; <a href='B:340 8:10'>Dan 8:10</a>. Muriav, whence the English myriad, means the number ten thousand. So, literally, <a href='B:510 19:19'>Act 19:19</a>, ajrguriou muriadav pente fifty - thousand pieces of silver; lit., five ten - thousands. In the plural used for an unlimited number. See <a href='B:490 12:1'>Luk 12:1</a>; <a href='B:510 21:20'>Act 21:20</a>; <a href='B:650 12:22'>Heb 12:22</a>; <a href='B:720 1:14'>Jud 1:14</a>.<p/>Thousands [&#967; &#953; &#955; &#953; &#945; &#948; &#949; &#962;]. Ciliav, a collective term like, muriav, meaning the number one thousand, is almost invariably used with men in Revelation. See chapter <a href='B:730 7:4'>Rev 7:4</a>; <a href='B:730 11:13'>Rev 11:13</a>. Only once with a material object (chapter <a href='B:730 21:16'>Rev 21:16</a> ). With inferior objects cilioi a thousand is used. See chapter <a href='B:730 11:3'>Rev 11:3</a>; <a href='B:730 12:6'>Rev 12:6</a>. These words are the theme of Alford's noble hymn - "Ten thousand times ten thousand In sparkling raiment bright, The armies of the ransomed saints Throng up the steeps of light : 'Tis finished, all is finished, Their fight with death and sin; Fling open wide the golden gates, And let the victors in."


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Power, etc. Rev., "the power." Compare the ascription in chapter <a href='B:730 4:11'>Rev 4:11</a>, on which see note, and notice that each separate particular there has the article, while here it is attached only to the first, the power, the one article including all the particulars, as if they formed but one word. On the doxologies, see on chapter <a href='B:730 1:6'>Rev 1:6</a>.<p/>Riches [&#960; &#955; &#959; &#965; &#964; &#959; &#957;]. Not limited to spiritual riches, but denoting the fulness of every gift of God. <a href='B:660 1:17'>Jas 1:17</a>; <a href='B:510 17:25'>Act 17:25</a>. Only here in a doxology. Blessing [&#949; &#965; &#955; &#959; &#947; &#953; &#945; &#957;]. See on the kindred word eujloghtov blessed, <a href='B:670 1:3'>1Pe 1:3</a>.


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Creature [&#954; &#964; &#953; &#963; &#956; &#945;]. See <a href='B:610 4:4'>1Ti 4:4</a>; <a href='B:660 1:18'>Jas 1:18</a>. From ktizw to found. A thing founded or created Rev., created thing. See on <a href='B:500 1:3'>Joh 1:3</a>. In the sea [&#949; &#960; &#953; &#964; &#951; &#962; &#952; &#945; &#955; &#945; &#963; &#963; &#951; &#962;]. More accurately, "on the sea," as Rev. Not ships, but creatures of the sea which have come up from its depths to the surface.<p/>Blessing [&#951; &#949; &#965; &#955; &#959; &#947; &#953; &#945;]. Rev. rightly "the blessing." All the particulars of the following ascription have the article.<p/>Honor [&#964; &#953; &#956; &#951;]. Originally a valuing by which the price is fixed, hence the price itself, the thing priced, and so, generally, honor. See on <a href='B:510 28:10'>Act 28:10</a>. Power [&#964; &#959; &#954; &#961; &#945; &#964; &#959; &#962;]. Rev., the dominion. For the different words for power, see on <a href='B:680 2:11'>2Pe 2:11</a>.


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Four and twenty. Omit.<p/>Worshipped. In silent adoration.<p/>Him that liveth forever and ever. Omit.


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White horse. For white, see on <a href='B:490 19:29'>Luk 19:29</a>. Horse, see <a href='B:450 1:7-11'>Zec 1:7-11</a>; <a href='B:450 6:1-8'>Zec 6:1-8</a>. All the figures of this verse are those of victory. The horse in the Old Testament is the emblem of war. See <a href='B:220 39:25'>Job 39:25</a>; <a href='B:230 76:6'>Psa 76:6</a>; <a href='B:240 21:31'>Pro 21:31</a>; <a href='B:330 26:10'>Eze 26:10</a>. So Virgil :<p/>" But I beheld upon the grass four horses, snowy white, Grazing the meadows far and wide, first omen of my sight.<p/>Father Anchises seeth, and saith : 'New land and bear'st thou war ? For war are horses dight; so these war - threatening herd - beasts are. ' " Aeneid," 3, 537.<p/>So Turnus, going forth to battle :<p/>"He spake, and to the roofed place now swiftly wending home, Called for his steeds, and merrily stood there before their foam E'en those that Orithyia gave Pilumnus, gift most fair, Whose whiteness overpassed the snow, whose speed the winged air." " Aeneid, " 12, 81 - 83.<p/>Homer pictures the horses of Rhesus as whiter than snow, and swift as the winds (" Iliad, "10, 436, 437); and Herodotus, describing the battle of Plataea says :" The fight went most against the Greeks where Mardonius, mounted on a white horse, and surrounded by the bravest of all the Persians, the thousand picked men, fought in person " (ix., 63). The horses of the Roman generals in their triumphs were white.<p/>Bow [&#964; &#959; &#958; &#959; &#957;]. See <a href='B:230 45:4'>Psa 45:4</a>; <a href='B:230 45:5'>Psa 45:5</a>; <a href='B:650 3:8'>Heb 3:8</a>; <a href='B:650 3:9'>Heb 3:9</a>; <a href='B:290 41:2'>Isa 41:2</a>; <a href='B:450 9:13'>Zec 9:13</a>; <a href='B:450 9:14'>Zec 9:14</a>, in which last passage the figure is that of a great bow which is drawn only by a great exertion of strength, and by placing the foot upon it. Compare Homer's picture of Telemachus' attempt to draw Ulysses' bow :<p/>"And then he took his place Upon the threshold, and essayed the bow; And thrice he made the attempt and thrice gave o'er." " Odyssey, " 21, 12425.<p/>The suitors propose to anoint the bow with fat in order to soften it.<p/>"Bring us from within An ample roll of fat, that we young men By warming and anointing may make soft The bow, and draw the cord and end the strife." " Odyssey, " 21, 178 - 80.<p/>A crown [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;]. See on chapter <a href='B:730 4:4'>Rev 4:4</a>.


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And see. Omit.<p/>Had opened [&#951; &#957; &#959; &#953; &#958; &#949; &#957;]. Rev., rendering the aorist mow literally, opened.


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Red [&#960; &#965; &#961; &#961; &#959; &#962;]. From pur fire. Flame - colored. Compare <a href='B:120 3:22'>2Ki 3:22</a>; <a href='B:450 1:8'>Zec 1:8</a>. Only here and chapter <a href='B:730 12:3'>Rev 12:3</a>.<p/>To take peace from the earth. Compare <a href='B:470 10:34'>Mat 10:34</a>; <a href='B:470 24:7'>Mat 24:7</a>.<p/>Kill [&#963; &#966; &#945; &#958; &#969; &#963; &#953; &#957;]. See on chapter <a href='B:730 5:6'>Rev 5:6</a>.<p/>Sword [&#956; &#945; &#967; &#945; &#953; &#961; &#945;]. Compare <a href='B:470 10:34'>Mat 10:34</a>. In Homer, a large knife or dirk, worn next the sword - sheath, and used to slaughter animals for sacrifice. Thus, "The son of Atreus, having drawn with his hands the knife [&#956; &#945; &#967; &#945; &#953; &#961; &#945; &#957;] which hung ever by the great sheath of his sword, cut the hair from the heads of the lambs.... He spake, and cut the lambs ' throats with the pitiless brass" (" Iliad, "3, 271 - 292). It is used by the surgeon Machaon to cut out an arrow (" Iliad," 11, 844). Herodotus, Aristophanes, and Euripides use the word in the sense of a knife for cutting up meat. Plato, of a knife for pruning trees. As a weapon it appears first in Herodotus : " Here they (the Greeks) defended themselves to the last, such as still had swords, using them (vii., 225) Later of the sabre or bent sword, contrasted with the xifov or straight sword. Aristophanes uses it with the adjective mia single, for a razor, contrasted with macaira diplh, the double knife or scissors. This and rJomfaia (see on <a href='B:490 2:35'>Luk 2:35</a> ) are the only words used in the New Testament for sword. Qifov (see above) does not occur. In Septuagint macaira of the knife of sacrifice used by Abraham (<a href='B:10 22:6'>Gen 22:6</a>; <a href='B:10 22:10'>Gen 22:10</a> ).


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Come and see. Omit and see.<p/>Black. The color of mourning and famine. See <a href='B:300 4:28'>Jer 4:28</a>; <a href='B:300 8:21'>Jer 8:21</a>; <a href='B:460 3:14'>Mal 3:14</a>, where mournfully is, literally, in black.<p/>Pair of balances [&#950; &#965; &#947; &#959; &#957;]. Rev., a balance. Properly, anything which joins two bodies; hence a yoke (<a href='B:470 11:29'>Mat 11:29</a>; <a href='B:510 14:10'>Act 14:10</a> ). The cross - beam of the loom, to which the warp was fixed; the thwarts joining the opposite sides of a ship; the beam of the balance, and hence the balance itself. The judgment of this seal is scarcity, of which the balance is a symbol, representing the time when food is doled out by weight. See <a href='B:30 26:26'>Lev 26:26</a>; <a href='B:330 4:16'>Eze 4:16</a>.


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Measure [&#967; &#959; &#953; &#957; &#953; &#958;]. Choenix. Only here in the New Testament. A dry measure, according to some, a quart; to others a pint and a half. Herodotus, speaking of the provisions for Xerxes' army, assigns a choenix of corn for a man's daily supply, evidently meaning a minimum allowance (vii., 187); and Thucydides, speaking of the terms of truce between the Lacedaemonians and the Athenians, mentions the following as one of the provisions : "The Athenians shall permit the Lacedaemonians on the mainland to send to those on the island a fixed quantity of kneaded flour, viz., two Attic quarts [&#967; &#959; &#953; &#957; &#953; &#954; &#945; &#962;] of barley - meal for each man" (iv., 16). Jowett (" Thucydides ") says that the choenix was about two pints dry measure. So Arnold (" Thucydides "), who adds that the allowance of two choenixes of barley - meal daily to a man was the ordinary allowance of a Spartan at the public table. See Herodotus, 6, 57.<p/>For a penny [&#948; &#951; &#957; &#945; &#961; &#953; &#959; &#965;]. See on <a href='B:470 20:2'>Mat 20:2</a>.


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Pale [&#967; &#955; &#969; &#961; &#959; &#962;]. Only in Revelation, except <a href='B:480 6:39'>Mar 6:39</a>. Properly, greenish - yellow, like young grass or unripe wheat. Homer applies it to honey, and Sophocles to the sand. Generally, pale, pallid. Used of a mist, of sea - water, of a pale or bilious complexion. Thucydides uses it of the appearance of persons stricken with the plague (ii., 49). In Homer it is used of the paleness of the face from fear, and so as directly descriptive of fear (" Iliad, "10, 376; 14, 4). Of olive wood (" Odyssey," 9, 320, 379) of which the bark is gray. Gladstone says that in Homer it indicates rather the absence than the presence of definite color. In the New Testament, always rendered green, except here. See <a href='B:480 6:39'>Mar 6:39</a>; <a href='B:730 8:7'>Rev 8:7</a>; <a href='B:730 9:14'>Rev 9:14</a>. Hell. Properly, Hades. The realm of the dead personified, See on <a href='B:470 16:18'>Mat 16:18</a>.<p/>Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945;]. See on <a href='B:480 2:10'>Mar 2:10</a>; <a href='B:680 2:11'>2Pe 2:11</a>. Rev., better, authority. With the sword [&#949; &#957; &#961; &#959; &#956; &#966; &#945; &#953; &#945;]. Another word for sword. Compare verse 4, and see on <a href='B:490 2:35'>Luk 2:35</a>.<p/>With death [&#949; &#953; &#952; &#945; &#957; &#945; &#964; &#969;]. Or pestilence. The Hebrew deber, pestilence, is rendered by the Greek word for death in the Septuagint. See <a href='B:300 14:12'>Jer 14:12</a>; <a href='B:300 21:7'>Jer 21:7</a>. Compare the term black - death applied to an Oriental plague which raged in the fourteenth century.<p/>With the beasts [&#965; &#960; &#959; &#964; &#969; &#957; &#952; &#951; &#961; &#953; &#969; &#957;]. Rev., by. The preposition uJpo by is used here instead of ejn in or with, indicating more definitely the actual agent of destruction; while ejn denotes the element in which the destruction takes place, and gives a general indication of the manner in which it was wrought. With these four judgments compare <a href='B:330 14:21'>Eze 14:21</a>.


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Altar [&#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#965;]. See on <a href='B:510 17:23'>Act 17:23</a>. The altar of sacrifice, as is indicated by slain; not the altar of incense. The imagery is from the tabernacle. <a href='B:20 39:39'>Exo 39:39</a>; <a href='B:20 40:29'>Exo 40:29</a>.<p/>Souls [&#968; &#965; &#967; &#945; &#962;]. Or lives. See on <a href='B:710 1:2'>3Jn 1:2</a>. He saw only blood, but blood and life were equivalent terms to the Hebrew.<p/>Slain [&#949; &#963; &#966; &#945; &#947; &#956; &#949; &#957; &#969; &#957;]. See on chapter <a href='B:730 5:6'>Rev 5:6</a>. The law commanded that the blood of sacrificed animals should be poured out at the bottom of the altar of burnt - offering (<a href='B:30 4:7'>Lev 4:7</a> ).<p/>They held [&#949; &#953; &#967; &#959; &#957;]. Not held fast, but bore the testimony which was committed to them.


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They cried [&#949; &#954; &#961; &#945; &#950; &#959; &#957;]. See on <a href='B:480 5:5'>Mar 5:5</a>.<p/>How long [&#949; &#969; &#962; &#960; &#959; &#964; &#949;]. Lit., until when. Compare <a href='B:450 1:12'>Zec 1:12</a>.<p/>O Lord [&#959; &#948; &#949; &#963; &#960; &#959; &#964; &#951; &#962;]. See on <a href='B:680 2:1'>2Pe 2:1</a>. Only here in Revelation. Addressed to God rather than to Christ, and breathing, as Professor Milligan remarks, "the feeling of Old Testament rather than of New Testament relation." Compare <a href='B:510 4:24'>Act 4:24</a>; <a href='B:720 1:4'>Jud 1:4</a>.<p/>True [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#962;]. See on <a href='B:500 1:9'>Joh 1:9</a>; <a href='B:730 3:7'>Rev 3:7</a>.<p/>Judge [&#954; &#961; &#953; &#957; &#949; &#953; &#962;]. Originally the verb means to separate; thence the idea of selection : to pick out, and so to discriminate or judge.<p/>Avenge [&#949; &#954; &#948; &#953; &#954; &#949; &#953; &#962;]. Compare <a href='B:490 18:3'>Luk 18:3</a>; <a href='B:520 12:19'>Rom 12:19</a>.<p/>On the earth [&#949; &#960; &#953; &#964; &#951; &#962; &#947; &#951; &#962;]. Earth, in Revelation, is generally to be understood of the ungodly earth.


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White robes were given unto every one of them [&#949; &#948; &#959; &#952; &#951; &#963; &#945; &#957; &#949; &#954; &#945; &#963; &#964; &#959; &#953; &#962; &#963; &#964; &#959; &#955; &#945; &#953; &#955; &#949; &#965; &#954; &#945; &#953;]. The best texts read ejdoqh aujtoiv eJkastw stolh leukh there was given them to each one a white robe. So Rev. Stolh is properly a long, flowing robe; a festive garment. Compare <a href='B:480 16:5'>Mar 16:5</a>; <a href='B:490 14:22'>Luk 14:22</a>; <a href='B:490 20:46'>Luk 20:46</a>.<p/>Should rest [&#945; &#957; &#945; &#960; &#945; &#965; &#963; &#969; &#957; &#964; &#945; &#953;]. See on <a href='B:470 11:28'>Mat 11:28</a>; <a href='B:670 5:14'>1Pe 5:14</a>; compare chapter <a href='B:730 14:13'>Rev 14:13</a>; <a href='B:340 12:13'>Dan 12:13</a>. Not merely rest from their crying for vengeance, but rest in peace.<p/>Fellow - servants. See Master in verse 10.<p/>Should be fulfilled [&#960; &#955; &#951; &#961; &#969; &#963; &#959; &#957; &#964; &#945; &#953;]. Completed in number. See <a href='B:580 2:10'>Col 2:10</a>. Some texts read plhrwswsin shall have fulfilled their course.


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The sixth seal. "The Apocalypse is molded by the great discourse of our Lord upon 'the last things' which has been preserved for us in the first three Gospels (<a href='B:470 24:4'>Mat 24:4</a>; <a href='B:470 25'>Mat 25:0</a>.; <a href='B:480 13:5-37'>Mar 13:5-37</a>; <a href='B:490 21:8-36'>Luk 21:8-36</a>; compare <a href='B:730 17:20-37'>Rev 17:20-37</a> ). The parallelism between the two is, to a certain extent, acknowledged by all inquirers, and is indeed, in many respects, so obvious, that it can hardly escape the notice of even the ordinary reader. Let any one compare, for example, the account of the opening of the sixth seal with the description of the end (<a href='B:470 24:29'>Mat 24:29</a>; <a href='B:470 24:30'>Mat 24:30</a> ), and he will see that the one is almost a transcript of the other. It is remarkable that we find no account of this discourse in the Gospel of St. John; nor does it seem as sufficient explanation of the omission that the later Evangelist was satisfied with the records of the discourse already given by his predecessors" (Milligan).<p/>Earthquake [&#963; &#949; &#953; &#963; &#956; &#959; &#962;]. Lit., shaking. Used also of a tempest. See on <a href='B:470 8:24'>Mat 8:24</a>, and compare <a href='B:470 24:7'>Mat 24:7</a>. The word here is not necessarily confined to shaking the earth. In <a href='B:470 24:29'>Mat 24:29</a>, it is predicted that the powers of the heavens shall be shaken (saleuqhsontai, see on <a href='B:490 21:26'>Luk 21:26</a> ). Here also the heaven is removed (verse 14). Compare <a href='B:650 12:26'>Heb 12:26</a>, where the verb seiw to shake (kindred with seismov) is used.<p/>Black as sackcloth of hair [&#956; &#949; &#955; &#945; &#962; &#969; &#962; &#963; &#945; &#954; &#954; &#959; &#962;]. Compare <a href='B:470 24:29'>Mat 24:29</a>; <a href='B:290 50:3'>Isa 50:3</a>; <a href='B:290 13:10'>Isa 13:10</a>; <a href='B:300 4:23'>Jer 4:23</a>; <a href='B:330 32:7'>Eze 32:7</a>; <a href='B:330 32:8'>Eze 32:8</a>; <a href='B:360 2:31'>Joe 2:31</a>; <a href='B:360 3:15'>Joe 3:15</a>; <a href='B:370 8:9'>Amo 8:9</a>; <a href='B:370 8:10'>Amo 8:10</a>; <a href='B:400 3:6'>Mic 3:6</a>. For sackcloth, see on <a href='B:490 10:13'>Luk 10:13</a>. The moon [&#951; &#963; &#949; &#955; &#951; &#957; &#951;]. Add olh whole. Rev., the whole moon.


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Untimely figs [&#959; &#955; &#965; &#957; &#952; &#959; &#965; &#962;]. Better, as Rev., unripe. Compare <a href='B:470 24:32'>Mat 24:32</a>; <a href='B:290 34:4'>Isa 34:4</a>. Only here in the New Testament.


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Departed [&#945; &#960; &#949; &#967; &#969; &#961; &#953; &#963; &#952; &#951;]. The verb means to separate, sever. Rev., was removed.<p/>Scroll [&#946; &#953; &#946; &#955; &#953; &#959; &#957;]. See on <a href='B:490 4:17'>Luk 4:17</a>. Compare <a href='B:290 34:4'>Isa 34:4</a>. Mountain and island. Compare <a href='B:470 24:35'>Mat 24:35</a>; <a href='B:410 1:5'>Nah 1:5</a>.


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Of the earth. See on verse 10.<p/>Great men [&#956; &#949; &#947; &#953; &#963; &#964; &#945; &#957; &#949; &#962;]. Rev., princes. See on high captains, <a href='B:480 6:21'>Mar 6:21</a> Chief captains [&#967; &#953; &#955; &#953; &#945; &#961; &#967; &#959; &#953;]. See on <a href='B:480 6:21'>Mar 6:21</a>, and on centurion, <a href='B:490 7:2'>Luk 7:2</a>.<p/>The mighty [&#959; &#953; &#948; &#965; &#957; &#945; &#964; &#959; &#953;]. The best texts read oiJ ijscuroi. Rev., the strong. For the difference in meaning, see on the kindred words dunamiv and ijscuv might and power, <a href='B:680 2:11'>2Pe 2:11</a>.<p/>Every free man. Omit every, and read as Rev., every bondman and free man.<p/>In the dens [&#949; &#953; &#962; &#964; &#945; &#963; &#960; &#951; &#955; &#945; &#953; &#945;]. Rev., caves. The preposition eijv into implies running for shelter into.<p/>Rocks [&#960; &#949; &#964; &#961; &#945; &#962;]. See on <a href='B:470 16:18'>Mat 16:18</a>.


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Said [&#955; &#949; &#947; &#959; &#965; &#963; &#953; &#957;]. Lit., say. So Rev.<p/>Fall on us. Compare <a href='B:350 10:8'>Hos 10:8</a>; <a href='B:490 23:30'>Luk 23:30</a>.<p/>Wrath [&#959; &#961; &#947; &#951; &#962;]. Denoting a deep - seated wrath. See on <a href='B:500 3:36'>Joh 3:36</a>.


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The great day [&#951; &#951; &#956; &#949; &#961; &#945; &#951; &#956; &#949; &#947; &#945; &#955; &#951;]. Lit., the day, the great (day). For the construction, see on <a href='B:690 4:9'>1Jn 4:9</a>.<p/>Is come [&#951; &#955; &#952; &#949; &#957;]. Lit., came.<p/>Shall be able to stand [&#948; &#965; &#957; &#945; &#964; &#945; &#953; &#963; &#964; &#945; &#952; &#951; &#957; &#945; &#953;]. Rev., rightly, is able. Compare <a href='B:410 1:6'>Nah 1:6</a>; <a href='B:460 3:2'>Mal 3:2</a>.


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These things [&#964; &#945; &#965; &#964; &#945;]. Read touto this.<p/>Holding [&#954; &#961; &#945; &#964; &#959; &#965; &#957; &#964; &#945; &#962;]. Holding fast or firmly. See on <a href='B:480 7:3'>Mar 7:3</a>; <a href='B:510 3:11'>Act 3:11</a>.


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East [&#945; &#957; &#945; &#964; &#959; &#955; &#951; &#962; &#951; &#955; &#953; &#959; &#965;]. Rev., more literally, the sunrising. See on <a href='B:470 2:2'>Mat 2:2</a>; <a href='B:490 1:78'>Luk 1:78</a>. Compare <a href='B:330 43:2'>Eze 43:2</a>.<p/>The four angels. Compare <a href='B:470 24:31'>Mat 24:31</a>.


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In their foreheads. Compare <a href='B:20 28:3'>Exo 28:3</a>; 6 - 38; <a href='B:330 9:4'>Eze 9:4</a>.


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An hundred and forty and four thousand. Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes : one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah.<p/>The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are "christianized and heightened in their meaning, and the word" Israel "is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God." See <a href='B:520 2:28'>Rom 2:28</a>; <a href='B:520 2:29'>Rom 2:29</a>; <a href='B:520 9:6'>Rom 9:6</a>; <a href='B:520 9:7'>Rom 9:7</a>; <a href='B:550 6:16'>Gal 6:16</a>; <a href='B:570 3:3'>Phi 3:3</a>. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In verse 3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty - four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world - wide harvest and vintage of the earth. The one hundred and forty - four thousand in chapter 14., have the Father's name written in their foreheads; and in chapter <a href='B:730 22:4'>Rev 22:4</a>, all the inhabitants of the New Jerusalem are so marked. In chapter <a href='B:730 21:12'>Rev 21:12</a>, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See chapter <a href='B:730 13:16'>Rev 13:16</a>; <a href='B:730 13:17'>Rev 13:17</a>; <a href='B:730 14:9'>Rev 14:9</a>; <a href='B:730 16:2'>Rev 16:2</a>; <a href='B:730 19:20'>Rev 19:20</a>; <a href='B:730 20:4'>Rev 20:4</a>. The plagues threaten both Jews and Gentiles, as the sealing protects all.


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I saw. This vision belongs to heaven, while the sealing took place on earth.<p/>Arrayed [&#960; &#949; &#961; &#953; &#946; &#949; &#946; &#955; &#951; &#956; &#949; &#957; &#959; &#953;]. See on chapter <a href='B:730 3:5'>Rev 3:5</a>.<p/>Robes. See on chapter <a href='B:730 6:11'>Rev 6:11</a>.<p/>"The ancient scriptures and the new The mark establish, and this shows it me, Of all the souls whom God hath made His friends. Isaiah saith that each one garmented In His own land shall be with twofold garments, 81 And his own land is this delightful life. Thy brother, too, 82 far more explicitly, There where he treateth of the robes of white, This revelation manifests to us." Dante, "Paradiso," 25, 88 - 96.<p/>Palms [&#966; &#959; &#953; &#957; &#953; &#954; &#949; &#962;]. Properly, palm - trees, but used here of palm - branches. Not a heathen but a Jewish image drawn probably from the Feast of Tabernacles. See on <a href='B:500 7:2'>Joh 7:2</a>.


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Cried. The correct reading is krazousin they cry. So Rev.<p/>Salvation. The praise of salvation, ascribing salvation to God.


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Stood [&#949; &#963; &#964; &#951; &#954; &#949; &#963; &#945; &#957;]. Rev., more correctly, were standing. The tense is the pluperfect, used in this verb as an imperfect.


text:
Answered. In the sense of taking up speech in connection with some given occasion, as <a href='B:470 11:25'>Mat 11:25</a>. See also on <a href='B:500 2:18'>Joh 2:18</a>.<p/>What are these, etc. The Rev., properly, follows the Greek order, which places first "These which are arrayed in the white robes, who are they?" emphatic and indicating the natural order of the thought as it presents itself to the inquirer. For what, render who, as Rev.


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I said [&#949; &#953; &#961; &#951; &#954; &#945;]. Lit., I have said. Rev., renders by the present, I say. See on cried. <a href='B:500 1:15'>Joh 1:15</a>.<p/>Sir [&#954; &#965; &#961; &#953; &#949;]. Add mou my, and render, as Rev., my Lord. An address of reverence as to a heavenly being. See on <a href='B:470 21:3'>Mat 21:3</a>.<p/>Which came [&#959; &#953; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#953;]. The present participle. Hence, as Rev., which come.<p/>Out of great tribulation [&#949; &#954; &#964; &#951; &#962; &#952; &#955; &#953; &#968; &#949; &#969; &#962; &#964; &#951; &#962; &#956; &#949; &#947; &#945; &#955; &#951; &#962;]. Lit., out of the tribulation, the great (tribulation). Rev., properly, gives the force of the article, "the great." See on <a href='B:470 13:21'>Mat 13:21</a>.<p/>Have washed [&#949; &#960; &#955; &#965; &#957; &#945; &#957;]. The aorist tense. Rev., correctly, they washed. Only here and <a href='B:490 5:2'>Luk 5:2</a>, on which see note. For the New Testament words for washing, see on <a href='B:510 16:33'>Act 16:33</a>.<p/>Made them white. Compare <a href='B:290 1:18'>Isa 1:18</a>; <a href='B:230 51:7'>Psa 51:7</a>; <a href='B:480 9:3'>Mar 9:3</a>. Milligan remarks that robes are the expression of character, and compares the word habit used of dress.


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Therefore. Because of this washing.<p/>Before the throne. Compare <a href='B:560 5:27'>Eph 5:27</a>.<p/>Serve [&#955; &#945; &#964; &#961; &#949; &#965; &#959; &#965; &#963; &#953; &#957;]. See on <a href='B:490 1:74'>Luk 1:74</a>. In scripture the verb never expresses any other service but that of the true God, or of the gods of heathenism.<p/>Temple [&#957; &#945; &#969;]. Or sanctuary. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>Dwell [&#963; &#954; &#951; &#957; &#969; &#963; &#949; &#953;]. From skhnh a tent or tabernacle. Hence better, as Rev., shall spread His tabernacle. See on <a href='B:500 1:14'>Joh 1:14</a>, and compare <a href='B:30 26:11'>Lev 26:11</a>; <a href='B:290 4:5'>Isa 4:5</a>; <a href='B:290 4:6'>Isa 4:6</a>; <a href='B:330 37:27'>Eze 37:27</a>.


text:
They shall hunger no more, etc. Compare <a href='B:290 49:10'>Isa 49:10</a>.<p/>Heat [&#954; &#945; &#965; &#956; &#945;]. In <a href='B:290 49:10'>Isa 49:10</a>, the word kauswn the scorching wind or sirocco is used. See on <a href='B:470 20:12'>Mat 20:12</a>; <a href='B:660 1:11'>Jas 1:11</a>.


text:
In the midst [&#945; &#957; &#945; &#956; &#949; &#963; &#959; &#957;]. See on chapter <a href='B:730 5:6'>Rev 5:6</a>.<p/>Shall feed [&#960; &#959; &#953; &#956; &#945; &#957; &#949; &#953;]. See on shall be shepherd of, <a href='B:470 2:6'>Mat 2:6</a>; <a href='B:510 20:28'>Act 20:28</a>; <a href='B:670 5:2'>1Pe 5:2</a>. Compare <a href='B:230 23:1'>Psa 23:1</a>.<p/>Shall lead [&#959; &#948; &#951; &#947; &#951; &#963; &#949; &#953;]. See on <a href='B:490 6:39'>Luk 6:39</a>.<p/>Living fountains of waters [&#950; &#969; &#963; &#945; &#962; &#960; &#951; &#947; &#945; &#962; &#965; &#948; &#945; &#964; &#969; &#957;]. For the participle living, read zwhv of life, and render as Rev., fountains of waters of life. Compare <a href='B:230 23:2'>Psa 23:2</a>. In the Greek order, of life stands first as emphatic. All tears [&#960; &#945; &#957; &#948; &#945; &#954; &#961; &#965; &#959; &#957;]. Rev., correctly, every tear. (Compare <a href='B:290 25:8'>Isa 25:8</a>.


text:
When [&#959; &#964; &#949;]. Read otan, the indefinite particle with the indicative mood. For a similar construction, see <a href='B:480 11:19'>Mar 11:19</a> (correct reading). Alford observes that it occurs in the opening of this seal only, giving it an indefiniteness which does not belong to any of the rest.<p/>There was [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. More literally, come to pass. Rev., there followed. About [&#969; &#962;]. A usual form of expression with John. See <a href='B:500 1:39'>Joh 1:39</a>; <a href='B:500 6:19'>Joh 6:19</a>; <a href='B:500 11:18'>Joh 11:18</a>.


text:
Stood [&#949; &#963; &#964; &#951; &#954; &#945; &#963; &#953; &#957;]. Rev., correctly, stand.<p/>Trumpets [&#963; &#945; &#955; &#960; &#953; &#947; &#947; &#949; &#962;]. See on chapter <a href='B:730 1:10'>Rev 1:10</a>.


text:
At the altar [&#949; &#960; &#953; &#964; &#959; &#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#957;]. The best texts read qusiasthriou, which justifies the Rev., "over the altar." For altar, see on chapter <a href='B:730 6:9'>Rev 6:9</a>. Interpreters differ as to whether the altar meant is the brazen altar, as in chapter <a href='B:730 6:9'>Rev 6:9</a>, or the altar of incense, as in chapter <a href='B:730 9:13'>Rev 9:13</a>. There seems to be no reason for changing the reference from the brazen altar (see on chapter <a href='B:730 6:9'>Rev 6:9</a> ), especially as both altars are mentioned in this verse. The officiating priest in the tabernacle or temple took the fire for his censer from the brazen altar, and then offered the incense upon the golden altar.<p/>Censer. See on chapter <a href='B:730 5:8'>Rev 5:8</a>.<p/>Incense. See on chapter <a href='B:730 5:8'>Rev 5:8</a>.<p/>Offer it with the prayers [&#948; &#969; &#963; &#951; &#964; &#945; &#953; &#962; &#960; &#961; &#959; &#963; &#949; &#965; &#967; &#945; &#953; &#962;]. Lit., should give it unto the prayers. Rev., add it unto the prayers. So that the prayers and the incense might ascend together. Proseuch is always used of prayer to God.<p/>Golden altar. The altar of incense. <a href='B:20 30:1-6'>Exo 30:1-6</a>; <a href='B:20 39:38'>Exo 39:38</a>.


text:
Which came with the prayers. An awkward rendering, followed by Rev., though with the omission of the italicized which came. The construction is ajnebh went up, with the dative case, to the prayers. "The ascending smoke had reference to the prayers, was designed to accompany them and render them more acceptable" (Winer).<p/>Of the saints [&#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. See on <a href='B:510 26:10'>Act 26:10</a>.


text:
Took [&#949; &#953; &#955; &#951; &#966; &#949; &#957;]. Lit., hath taken. So Rev., in margin.<p/>With the fire [&#949; &#954; &#964; &#959; &#965; &#960; &#965; &#961; &#959; &#962;]. Lit., "from or out off the fire," i e., the coals or hot ashes. For ejk out off see on chapter <a href='B:730 2:7'>Rev 2:7</a>.<p/>Cast it into the earth. See <a href='B:330 10:2'>Eze 10:2</a>; <a href='B:490 12:49'>Luk 12:49</a>.


text:
To sound [&#953; &#957; &#945; &#963; &#945; &#955; &#960; &#953; &#963; &#969; &#963; &#953; &#957;]. Lit., that they should blow the trumpets. Raised their trumpets to their mouths in act to blow.


text:
The first angel. Omit angel.<p/>Hail and fire mingled with blood [&#967; &#945; &#955; &#945; &#950; &#945; &#954; &#945; &#953; &#960; &#965; &#961; &#956; &#949; &#956; &#953; &#947; &#956; &#949; &#957; &#945; &#945; &#953; &#956; &#945; &#964; &#953;]. Insert ejn in before aimati blood. Instead of "with blood" as A. V., and Rev., we should render "in blood." The hailstones and fire - balls fell in a shower of blood. Compare the account of the plague of fire and hail in Egypt (<a href='B:20 9:24'>Exo 9:24</a> ) to which the reference is here, where the Septuagint reads and there was hail and the fire flaming in the hail. Compare <a href='B:360 2:30'>Joe 2:30</a>.<p/>And the third part of the earth was burnt up. This is added by the best texts.<p/>Green [&#967; &#955; &#969; &#961; &#959; &#962;]. See on pale, chapter <a href='B:730 6:8'>Rev 6:8</a>.


text:
As it were [&#969; &#962;]. Not a mountain, but a fiery mass so large as to resemble one.<p/>Blood. Reminding of the first plague in Egypt (<a href='B:20 7:20'>Exo 7:20</a>; <a href='B:20 7:21'>Exo 7:21</a> ).


text:
Life [&#968; &#965; &#967; &#945; &#962;]. See on <a href='B:710 1:2'>3Jn 1:2</a>.<p/>Ships [&#960; &#955; &#959; &#953; &#969; &#957;]. See on <a href='B:490 5:2'>Luk 5:2</a>.


text:
Lamp [&#955; &#945; &#956; &#960; &#945; &#962;]. Rev., torch. See on chapter <a href='B:730 4:5'>Rev 4:5</a>.


text:
Wormwood [&#945; &#968; &#953; &#957; &#952; &#959; &#962;]. Used metaphorically in the Old Testament of the idolatry of Israel (<a href='B:50 29:18'>Deu 29:18</a> ); of calamity and sorrow (<a href='B:300 9:15'>Jer 9:15</a>; <a href='B:300 23:15'>Jer 23:15</a>; <a href='B:310 3:15'>Lam 3:15</a>; <a href='B:310 3:19'>Lam 3:19</a> ); of false judgment (<a href='B:370 5:7'>Amo 5:7</a> ).


text:
An angel [&#949; &#957; &#959; &#962; &#945; &#947; &#947; &#949; &#955; &#959; &#965;]. For angel read ajetou eagle. Lit., one eagle. The eagle is a symbol of vengeance in <a href='B:50 28:49'>Deu 28:49</a>; <a href='B:350 8:1'>Hos 8:1</a>; <a href='B:420 1:8'>Hab 1:8</a>.<p/>Mid heaven [&#956; &#949; &#963; &#959; &#965; &#961; &#945; &#957; &#951; &#956; &#945; &#964; &#953;]. Only in Revelation, here, <a href='B:730 14:6'>Rev 14:6</a>; <a href='B:730 19:17'>Rev 19:17</a>. It means, properly, the meridian, the highest point in the heavens which the sun occupies at noon; not the space between heaven and earth.


text:
Fall [&#960; &#949; &#960; &#964; &#969; &#954; &#959; &#964; &#945;]. Lit., fallen. The star had fallen before and is seen as fallen. Rev., properly construes star with from heaven instead of with fallen. Compare <a href='B:290 14:12'>Isa 14:12</a>; <a href='B:490 10:18'>Luk 10:18</a>.<p/>Of the bottomless pit [&#964; &#959; &#965; &#966; &#961; &#949; &#945; &#964; &#959; &#962; &#964; &#951; &#962; &#945; &#946; &#965; &#963; &#963; &#959; &#965;]. Rev., of the pit of the abyss. See on <a href='B:500 4:6'>Joh 4:6</a>, and compare <a href='B:490 14:5'>Luk 14:5</a>. It is not however a pit that is locked, but the long shaft leading to the abyss, like a well - shaft, which, in the East, is oftener covered and locked.


text:
Smoke of a great furnace. Compare <a href='B:10 19:28'>Gen 19:28</a>; <a href='B:20 19:18'>Exo 19:18</a>; <a href='B:470 13:42'>Mat 13:42</a>; <a href='B:470 13:50'>Mat 13:50</a>.


text:
Locusts [&#945; &#954; &#961; &#953; &#948; &#949; &#962;]. The idea of this plague is from the eighth plague in Egypt (<a href='B:20 10:14'>Exo 10:14</a>; <a href='B:20 10:15'>Exo 10:15</a> ). Compare the description of a visitation of locusts in <a href='B:360 2'>Joe 2:0</a>. There are three Hebrew words in the Old Testament which appear to mean locust, probably signifying different species. Only this word is employed in the New Testament. Compare <a href='B:470 3:4'>Mat 3:4</a>; <a href='B:480 1:6'>Mar 1:6</a>.<p/>Scorpions. See <a href='B:330 2:6'>Eze 2:6</a>; <a href='B:490 10:19'>Luk 10:19</a>; <a href='B:490 11:12'>Luk 11:12</a>. Shaped like a lobster, living in damp places, under stones, in clefts of walls, cellars, etc. The sting is in the extremity of the tail. The sting of the Syrian scorpion is not fatal, though very painful. The same is true of the West Indian scorpion. Thomson says that those of North Africa are said to be larger, and that their poison frequently causes death. The wilderness of Sinai is especially alluded to as being inhabited by scorpions at the time of the Exodus (<a href='B:50 8:15'>Deu 8:15</a> ); and to this very day they are common in the same district. A part of the mountains bordering on Palestine in the south was named from these Akrabbim, Akrab being the Hebrew for scorpion.


text:
Green. See on ch. <a href='B:730 6:8'>Rev 6:8</a>.<p/>Men which [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#965; &#962; &#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The double relative denotes the class. Rev., such men as have, etc.


text:
They should be tormented (basanisqwsin). See on torments, <a href='B:470 4:24'>Mat 4:24</a>.<p/>Striketh [&#960; &#945; &#953; &#963; &#951;]. Dr. Thomson says that the scorpion cannot strike sideways. All accounts agree as to the fearful pain from its sting.


text:
Men. Rather, the men : those tormented.<p/>Shall desire [&#949; &#960; &#953; &#952; &#965; &#956; &#951; &#963; &#959; &#965; &#963; &#953; &#957;]. Epi has the force of vehemently, earnestly.<p/>Shall flee [&#966; &#949; &#965; &#958; &#949; &#964; &#945; &#953;]. Read feugei fleeth. Aeschylus says : "Not justly do mortals hate death, since it is the greatest deliverance from their many woes" (" Fragment "). Herodotus relates the address of Artabanus to Xerxes, when the latter wept on beholding his vast armament. "There is no man, whether it be here among this multitude or elsewhere, who is so happy as not to have felt the wish - I will not say once, but full many a time - that he were dead rather than alive. Calamities fall upon us, sicknesses vex and harass us, and make life, short though it be, to appear long. So death, through the wretchedness of our life, is a most sweet refuge to our race" (7, 46).


text:
Shapes [&#959; &#956; &#959; &#953; &#969; &#956; &#945; &#964; &#945;]. Lit., likenesses.<p/>Horses. Compare <a href='B:360 2:4'>Joe 2:4</a>. The likeness of a locust to a horse, especially to a horse equipped with armor, is so striking that the insect is named in German Heupferd hay - horse, and in Italian calvaletta little horse. Crowns. Not actual crowns, but as crowns. Milligan remarks that any yellow brilliancy about the head of the insect is a sufficient foundation for the figure.<p/>As the faces of men. There is a distant resemblance to the human countenance in the face of the locust. Men [&#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;] is to be taken not as distinguishing sex, but in the generic sense : human faces.


text:
Hair of women. The antennae of the locust. There is said to be an Arabic proverb in which the antennae of locusts are compared to girls' hair.<p/>Teeth of lions. Compare <a href='B:360 1:6'>Joe 1:6</a>.


text:
Breastplates. The breast of the locust resembles the plates of a horse's armor.<p/>Sound of their wings. Olivier, a French writer, says : "It in difficult to express the effect produced on us by the sight of the whole atmosphere filled on all sides and to a great height by an innumerable quantity of these insects, whose flight was slow and uniform, and whose noise resembled that of rain." For a graphic description of their numbers and ravages, see Thomson, "Land and Book, Central Palestine and Phoenicia," 295 - 302.<p/>Of chariots of many horses. That is, of many - horsed chariots. The Rev., by the insertion of a comma, apparently takes the two clauses as parallel : the sound of chariots, (the sound) of many horses.<p/>Tails like unto scorpions. The comparison with the insect as it exists in nature fails here, though Smith's "Bible Dictionary" gives a picture of a species of locust, the Acridium Lineola, a species commonly sold for food in the markets of Bagdad, which has a sting in the tail.<p/>Stings [&#954; &#949; &#957; &#964; &#961; &#945;]. Originally any sharp point. A goad. See on pricks, <a href='B:510 26:14'>Act 26:14</a>. Plato uses it of the peg of a top (" Republic, "436). Herodotus of an instrument of torture. Democedes, the Crotoniat physician, having denied his knowledge of medicine to Darius, Darius bade his attendants" bring the scourges and pricking - irons kentra) (3, 30) Sophocles of the buckle - tongues with which Oedipus put out his eyes.<p/>"Woe, woe, and woe again! How through me darts the throb these clasps [&#954; &#949; &#957; &#964; &#961; &#969; &#957;]. have caused." " Oedipus Tyrannas, " 1318.<p/>Of the spur of a cock, the quill of a porcupine, and the stings of insects. For the A. V., there were stings in their tails, read as Rev., and stings; and in their tails is their power to hurt.


text:
They had a king over them (ecousin ejf' aujtwn basilea). Render, as Rev., they have over them as king. Compare <a href='B:240 30:27'>Pro 30:27</a>. Hence distinguished from the natural locusts.<p/>In Hebrew [&#949; &#946; &#961; &#945; &#953; &#963; &#964; &#953;]. Used only by John. Compare <a href='B:500 5:2'>Joh 5:2</a>; <a href='B:500 19:13'>Joh 19:13</a>; <a href='B:500 19:17'>Joh 19:17</a>; <a href='B:500 19:20'>Joh 19:20</a>; <a href='B:730 16:16'>Rev 16:16</a>.<p/>Abaddon. Meaning destruction. Compare <a href='B:220 26:6'>Job 26:6</a>; <a href='B:220 28:22'>Job 28:22</a>; <a href='B:240 14:11'>Pro 14:11</a>. Here the Destroyer, as is evident from the Greek equivalent Apolluwn Apollyon destroyer. Perdition is personified. It is after John's manner to give the Hebrew with the Greek equivalent. Compare <a href='B:500 1:38'>Joh 1:38</a>; <a href='B:500 1:42'>Joh 1:42</a>; <a href='B:500 4:25'>Joh 4:25</a>; <a href='B:500 9:7'>Joh 9:7</a>; <a href='B:500 11:16'>Joh 11:16</a>, etc.


text:
A voice [&#966; &#969; &#957; &#951; &#957; &#956; &#953; &#945; &#957;]. Lit., one voice.<p/>Altar. See on ch. <a href='B:730 8:3'>Rev 8:3</a>.


text:
In the great river [&#949; &#960; &#953;]. Rev., more correctly, at.<p/>Euphrates. The Euphrates was known as the great River, the River, the Flood. It rises in the mountains of Armenia, breaks through the Taurus range and runs south and southeast until it joins the Tigris in lower Babylonia Its total length is from 1, 600 to 1, 800 miles, and it is navigable for small craft twelve hundred miles from its mouth. It was the boundary - line of Israel on the northeast (<a href='B:10 14:18'>Gen 14:18</a>; <a href='B:50 1:7'>Deu 1:7</a>; <a href='B:60 1:4'>Jos 1:4</a>. Compare <a href='B:100 8:3-8'>2Sa 8:3-8</a>; <a href='B:110 4:21'>1Ki 4:21</a> ). It thus formed the natural defense of the chosen people against the armies of Assyria. The melting of the mountain snows causes an annual flood, beginning in March and increasing until May. These floods became an emblem of the judgments inflicted by God upon Israel by means of Babylon and Assyria. The brook of Shiloah which flowed past Zion and Moriah was a type of the temple and of its mighty and gracious Lord; and the refusal of allegiance to God by the chosen people is represented as their rejection of the waters of Shiloah which flows softly, and their punishment therefor by the bringing in of the waters of the mighty and great river (<a href='B:290 8:5-8'>Isa 8:5-8</a>; compare <a href='B:300 17:13'>Jer 17:13</a> ). To the prophets the Euphrates was the symbol of all that was disastrous in the divine judgments.


text:
For an hour and a day and a month and a year. This rendering is wrong, since it conveys the idea that the four periods mentioned are to be combined as representing the length of the preparation or of the continuance of the plague. But it is to be noted that neither the article nor the preposition are repeated before day and month and year. The meaning is that the angels are prepared unto the hour appointed by God, and that this hour shall fall in its appointed day and month and year.


text:
Of the horsemen [&#964; &#959; &#965; &#953; &#960; &#960; &#953; &#954; &#959; &#965;]. Singular number, like the English the horse or the cavalry.<p/>Two hundred thousand thousand [&#948; &#965; &#959; &#956; &#965; &#961; &#953; &#945; &#948; &#949; &#962; &#956; &#965; &#961; &#953; &#945; &#948; &#969; &#957;]. Lit., two ten - thousands of ten - thousands. See on ch. <a href='B:730 5:11'>Rev 5:11</a>. Rev., twice ten - thousand times ten - thousand. Compare <a href='B:230 68:17'>Psa 68:17</a>; <a href='B:340 7:10'>Dan 7:10</a>; <a href='B:650 12:22'>Heb 12:22</a>; <a href='B:720 1:14'>Jud 1:14</a>.


text:
Thus [&#959; &#965; &#964; &#969; &#962;]. After this manner.<p/>In the vision [&#949; &#957; &#964; &#951; &#959; &#960; &#945; &#963; &#949; &#953;]. Or "in my vision." See on <a href='B:510 2:17'>Act 2:17</a>. The reference to sight may be inserted because of I heard in ver. 16. Of fire [&#960; &#965; &#961; &#953; &#957; &#959; &#965; &#962;]. Rev., "as of fire." Fiery red.<p/>Of jacinth [&#965; &#945; &#954; &#953; &#957; &#952; &#953; &#957; &#959; &#965; &#962;]. Uakinqov hyacinth is the name of a flower and also of a precious stone. The noun occurs only <a href='B:730 21:20'>Rev 21:20</a>, and the adjective only here. According to classical mythology, the flower sprang up from the blood of Hyacinthus, a beautiful Spartan youth, who was accidentally killed during a game of quoits. It was thought by some that the letters AI, AI, the exclamation of woe, could be traced on the petals, while others discovered the letter U, the initial letter of Uakinqov. The story of the slaying of Hyacinthus is told by Ovid.<p/>"Lo, the blood Which, on the ground outpoured, had stained the sod, Is blood no more. Brighter than Tyrian dye, Like to the lily's shape a flower appears, Purple in hue as that is silvery white. Nor yet does such memorial content Phoebus Apollo at whose word it rose. Upon its leaves he writes his own laments, And on the flower forever stands inscribed AI, AI"<p/>"Metamorphoses," 10., 175 sqq.<p/>As a stone, it is identified by some with the sapphire. As to color, the hyacinth of the Greeks seems to have comprehended the iris, gladiolus, and larkspur. Hence the different accounts of its color in classical writings, varying from red to black. A dull, dark blue seems to be meant here. Of brimstone [&#952; &#949; &#953; &#969; &#948; &#949; &#953; &#962;]. Perhaps light yellow, such a color as would be produced by the settling fumes of brimstone.<p/>Of the horses. In the Bible the horse is always referred to in connection with war, except <a href='B:290 28:28'>Isa 28:28</a>, where it is mentioned as employed in threshing, the horses being turned loose in the grain as in the Italian triglia. The magnificent description in <a href='B:500 39:19'>Joh 39:19</a> - 25 applies to the war - horse. He is distinguished not so much for his speed and utility as for his strength (see <a href='B:230 33:17'>Psa 33:17</a>; <a href='B:230 147:10'>Psa 147:10</a> ), and the word abbir strong is used as an equivalent for a horse (<a href='B:300 8:16'>Jer 8:16</a>; <a href='B:300 47:3'>Jer 47:3</a> ). The Hebrews as a pastoral race, did not need the horse; and, for a long time after their settlement in Canaan, dispensed with it, partly because of the hilly nature of the country, which allowed the use of chariots only in certain places (<a href='B:720 1:19'>Jud 1:19</a> ), and partly because of the prohibition in <a href='B:50 17:16'>Deu 17:16</a>. Accordingly they hamstrung the horses of the Canaanites (<a href='B:60 11:6'>Jos 11:6</a>; <a href='B:60 11:9'>Jos 11:9</a> ). The great supply of horses was effected by Solomon through his connection with Egypt. See <a href='B:110 4:26'>1Ki 4:26</a>.<p/>Proceedeth fire and smoke. Compare Virgil.<p/>"Then, if the sound of arms he hear from far, Quiet he cannot stand, but pricks his ears, Trembles in every limb, and snorting, rolls The gathered fire beneath his nostrils wide" " Georgics, " iii, 83 - 85.<p/>Also <a href='B:220 39:20'>Job 39:20</a> : "the glory of his nostrils is terrible."


text:
These three. Add plhgwn plagues, on which see on <a href='B:480 3:10'>Mar 3:10</a>; <a href='B:490 10:30'>Luk 10:30</a>.


text:
Their power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#953; &#945; &#965; &#964; &#969; &#957;]. Read ejxousia twn ippwn the power of the horses.<p/>Like unto serpents. "Long, smooth, subtle, clasping their victim in an embrace from which he cannot escape" (Milligan). As one of the innumerable fantasies of Apocalyptic exposition may be cited that of Elliott (" Horsae Apocalypticae ") who finds a reference to the horse tails, the symbols of authority of the Turkish pashas.


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Repented not of the works [&#959; &#965; &#964; &#949; &#956; &#949; &#964; &#949; &#957; &#959; &#951; &#963; &#945; &#957; &#949; &#954; &#964; &#969; &#957; &#949; &#961; &#947; &#969; &#957;]. Lit., "Out of the works." The preposition ejk out of with repent, denotes a moral change involving an abandonment of evil works. See on <a href='B:470 3:2'>Mat 3:2</a>; <a href='B:470 21:29'>Mat 21:29</a>.<p/>Works of their hands. Not their course of life, but the idols which their hands had made. Compare <a href='B:50 4:28'>Deu 4:28</a>; <a href='B:230 134:15'>Psa 134:15</a>; <a href='B:510 7:4'>Act 7:4</a>. Devils [&#948; &#945; &#953; &#956; &#959; &#957; &#953; &#945;]. More properly, demons. See on <a href='B:480 1:34'>Mar 1:34</a>. Compare <a href='B:530 10:20'>1Co 10:20</a>; <a href='B:610 4:1'>1Ti 4:1</a>.<p/>See, hear, walk. Compare <a href='B:340 5:23'>Dan 5:23</a>.


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Sorceries [&#966; &#945; &#961; &#956; &#945; &#954; &#949; &#953; &#969; &#957;]. Only here, ch. 18 23; and <a href='B:550 5:20'>Gal 5:20</a>, where farmakeia sorceries, A. V., witchcraft is enumerated among the "works of the flesh." Used in the Septuagint of the Egyptian sorceries (<a href='B:20 7:22'>Exo 7:22</a>. Of Babylon, <a href='B:290 47:9'>Isa 47:9</a>; <a href='B:290 47:12'>Isa 47:12</a> ). From farmakon a drug, and thence a poison, an enchantment. Plato says : "There are two kinds of poisons used among men which cannot clearly be distinguished. There is one kind of poison which injures bodies by the use of other bodies according to a natural law... but there is another kind which injures by sorceries and incantations and magic bonds, as they are termed, and induces one class of men to injure another as far as they can, and persuades others that they, above all persons, are liable to be injured by the powers of the magicians. Now it is not easy to know the nature of all these things; nor if a man do know can he readily persuade others of his belief. And when men are disturbed at the sight of waxen images, fixed either at the doors, or in a place where three ways meet, or in the sepulchers of parents, there is no use of trying to persuade them that they should despise all such things, because they have no certain knowledge about them. But we must have a law in two parts concerning poisoning, in whichever of the two ways the attempt is made; and we must entreat and exhort and advise men not to have recourse to such practices, by which they scare the multitude out of their wits, as if they were children, compelling the legislator and the judge to heal the fears which the sorcerer arouses, and to tell them, in the first place, that he who attempts to poison or enchant others knows not what he is doing, either as regards the body (unless he have a knowledge of medicine) or as regards his enchantments, unless he happens to be a prophet or diviner" (" Laws, " 11, 933).


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A cloud. The expression occurs seven times in Revelation, and in all of them is connected with the Son of Man.<p/>Rainbow. See on ch. <a href='B:730 4:3'>Rev 4:3</a>.<p/>Pillars of fire. Compare ch. 1 15.


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In his hand [&#949; &#957;]. The roll of Ch. 5 was on the hand (ejpi, see ch. <a href='B:730 5:1'>Rev 5:1</a> ), being too large to be grasped within it. The roll was on the right hand; the little book is in the left. See on ver. 5.


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Cried [&#949; &#954; &#961; &#945; &#958; &#949; &#957;]. See on <a href='B:480 5:5'>Mar 5:5</a>.<p/>As when. The when of A. V. is unnecessary.<p/>Roareth [&#956; &#965; &#954; &#945; &#964; &#945; &#953;]. Only here in the New Testament. Peter uses wjruomai for the voice of the lion. See on <a href='B:670 5:8'>1Pe 5:8</a>. The verb here is originally applied to the lowing of cattle, expressing the sound, moo - ka - omai. Both Aristophanes and Theocritus use it of the roar of the lion, and the former of thunder. Homer, of the ring of the shield and the hissing of meat on the spit.<p/>Seven thunders. The Jews were accustomed to speak of thunder as "the seven voices." Compare the sevenfold "voice of the Lord," <a href='B:230 29'>Psa 29:0</a>. As usual, interpretation has run wild as to the seven thunders. As a few illustrations may be cited : Vitringa, the seven crusades; Daubuz, the seven kingdoms which received the Reformation; Elliott, the bull fulminated against Luther from the seven - hilled city, etc.


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His hand. Add thn dexian the right, and see on ver. 2. On lifting the hand in swearing, see <a href='B:10 14:22'>Gen 14:22</a>; <a href='B:20 6:8'>Exo 6:8</a> (margin); <a href='B:50 32:40'>Deu 32:40</a>.


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Swear by [&#969; &#956; &#959; &#963; &#949; &#957; &#949; &#957;]. Lit., "swear in," a Hebrew idiom.<p/>Should be time no longer [&#967; &#961; &#959; &#957; &#959; &#962; &#959; &#965; &#954; &#949; &#963; &#964; &#945; &#953; &#949; &#960; &#953;]. Rev., correctly, shall be, etc. The meaning is not, as popularly understood, that time shall cease to exist, but that there shall be no more delay (so Rev., in margin) before the fulfillment of the divine purposes respecting the Church on earth. Possibly with allusion to the cry how long (ch. 6 10).


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Shall begin to sound [&#956; &#949; &#955; &#955; &#951; &#963; &#945; &#955; &#960; &#953; &#950; &#949; &#957;]. Wrong. Rev., correctly, when he is about to sound.<p/>The mystery [&#964; &#959; &#956; &#965; &#963; &#964; &#951; &#961; &#953; &#959; &#957;]. See on <a href='B:470 13:11'>Mat 13:11</a>.<p/>Declared [&#949; &#965; &#951; &#947; &#947; &#949; &#955; &#953; &#963; &#949; &#957;]. The word used of declaring the good news of salvation. Here of declaring the mystery of the kingdom.


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I went [&#945; &#960; &#951; &#955; &#952; &#959; &#957;]. The preposition ajpo has the force of away. I went away from the place where I was standing.<p/>Eat it up. Compare <a href='B:330 3:1-3'>Eze 3:1-3</a>; <a href='B:300 14:16'>Jer 14:16</a>.


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A rod. See on ch. <a href='B:730 2:27'>Rev 2:27</a>.<p/>And the angel stood. Omit. The insertion of these words furnishes a subject for the agreement of the participle legwn, which is irregular an construction. Literally the correct text reads, " there was given me a reed, saying. ". Accordingly Wordsworth refers the speech to the reed as an inspired medium of speech. Rev., better, and one said.<p/>The temple [&#964; &#959; &#957; &#957; &#945; &#959; &#957;]. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>The altar. Of incense, as that alone stood in the sacred place. Them that worship. Note the peculiar expressed, measuring the worshippers with a reed.


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The court which is without the temple. Not merely the outer court, or Court of the Gentiles, but including all that is not within the naov, the Holy and Most Holy places.<p/>Leave out [&#949; &#954; &#946; &#945; &#955; &#949; &#949; &#958; &#969;]. Lit., throw out, i e., of the measurement. Unto the Gentiles [&#964; &#959; &#953; &#962; &#949; &#952; &#957; &#949; &#963; &#953; &#957;]. See on <a href='B:490 2:32'>Luk 2:32</a>. Rev., nations. Forty and two months. A period which appears in three forms in Revelation : forty - two months (ch. 13 5); twelve hundred and sixty days (ver. 3, ch. 12 6); a time, times and half a time, or three years and a half (12, 14, compare <a href='B:340 7:25'>Dan 7:25</a>; <a href='B:340 12:7'>Dan 12:7</a> )


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Power. Omit.<p/>Two witnesses. The reader may profitably consult on this point the lectures of Professor Milligan on the Revelation of St. John. He maintains that the conception of the Apocalypse is powerfully molded by John's recollections of the life of Jesus; that there is a close parallelism between the Apocalypse and the delineation of the life of Christ contained in the fourth Gospel; and that the Apocalypse is, in the deeper conceptions which pervade it, a repetition of the Gospel. See pp. 59 - 69.<p/>They shall prophesy [&#960; &#961; &#959; &#966; &#951; &#964; &#949; &#965; &#963; &#959; &#965; &#963; &#953; &#957;]. See on prophet, <a href='B:490 7:26'>Luk 7:26</a>. Commonly explained of preaching repentance, though some take it in the later sense of foretelling future events.<p/>Clothed in sackcloth. The garb of preachers of repentance. Compare <a href='B:290 22:12'>Isa 22:12</a>; <a href='B:300 4:8'>Jer 4:8</a>; <a href='B:390 3:5'>Jon 3:5</a>; <a href='B:470 3:4'>Mat 3:4</a>. For sackcloth see on <a href='B:490 10:13'>Luk 10:13</a>.


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Two olive trees. See <a href='B:450 4'>Zec 4:0</a>.<p/>Candlesticks. See <a href='B:450 4'>Zec 4:0</a>, and note on <a href='B:470 10:15'>Mat 10:15</a>.<p/>The God. Read kuriou the Lord. Compare <a href='B:450 4:14'>Zec 4:14</a>.


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To shut up the heaven. As Elijah, <a href='B:110 17:1'>1Ki 17:1</a>; <a href='B:490 4:25'>Luk 4:25</a>; <a href='B:660 5:17'>Jas 5:17</a>.<p/>That it rain not [&#953; &#957; &#945; &#956; &#951; &#946; &#961; &#949; &#967; &#951; &#965; &#949; &#964; &#959; &#962;]. Lit., that the rain may not wet. To turn them into blood. Compare <a href='B:20 7:19'>Exo 7:19</a>.<p/>To smite [&#960; &#945; &#964; &#945; &#958; &#945; &#953;]. Used by John only in Revelation, here and <a href='B:730 19:15'>Rev 19:15</a>. Compare <a href='B:470 26:31'>Mat 26:31</a>; <a href='B:480 14:27'>Mar 14:27</a>; <a href='B:490 22:49'>Luk 22:49</a>; <a href='B:490 22:50'>Luk 22:50</a>; <a href='B:510 12:7'>Act 12:7</a>; <a href='B:510 12:23'>Act 12:23</a>. With all plagues [&#960; &#945; &#963; &#951; &#960; &#955; &#951; &#947; &#951;]. Singular number. Rev., correctly, with every plague. See on <a href='B:480 3:10'>Mar 3:10</a>. Not merely with the plagues with which Moses smote Egypt.


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The beast [&#952; &#951; &#961; &#953; &#959; &#957;]. Wild beast See on ch. <a href='B:730 4:6'>Rev 4:6</a>. A different word from that wrongly translated beast, ch. <a href='B:730 4:6'>Rev 4:6</a>; <a href='B:730 4:7'>Rev 4:7</a>; <a href='B:730 5:6'>Rev 5:6</a>, etc. Compare ch. 13 1; <a href='B:730 17:8'>Rev 17:8</a>, and see <a href='B:340 7'>Dan 7:0</a>.<p/>Bottomless pit [&#945; &#946; &#965; &#963; &#963; &#959; &#965;]. See on ch. <a href='B:730 9:1'>Rev 9:1</a>.


text:
Dead bodies [&#960; &#964; &#969; &#956; &#945; &#964; &#945;]. Read ptwma carcass. See on <a href='B:470 24:28'>Mat 24:28</a>; <a href='B:480 14:45'>Mar 14:45</a>.<p/>In the street [&#949; &#960; &#953; &#964; &#951; &#962; &#960; &#955; &#945; &#964; &#949; &#953; &#945; &#962;]. Lit., "Upon the street." See on <a href='B:490 14:21'>Luk 14:21</a>.<p/>The great city. Jerusalem is never called by this name. Different expositors refer it to Rome or Babylon. Milligan to Jerusalem.<p/>Spiritually [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#969; &#962;]. Typically or allegorically. (compare <a href='B:530 10:3'>1Co 10:3</a>; <a href='B:530 10:4'>1Co 10:4</a>.<p/>Our Lord. Read aujtwn their for hJmwn our.


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Shall see [&#946; &#955; &#949; &#968; &#959; &#965; &#963; &#953; &#957;]. Read, blepousin do men look (Rev.), and see on <a href='B:500 1:29'>Joh 1:29</a>.<p/>Shall not suffer [&#959; &#965; &#954; &#945; &#966; &#951; &#963; &#959; &#965; &#963; &#953; &#957;]. Read ajfiousin do not suffer. To be put in graves [&#964; &#949; &#952; &#951; &#957; &#945; &#953; &#949; &#953; &#962; &#956; &#957; &#951; &#956; &#945; &#964; &#945;]. Read mnhma a tomb, as Rev. Compare <a href='B:10 23:4'>Gen 23:4</a>; <a href='B:290 14:19'>Isa 14:19</a>; <a href='B:290 14:20'>Isa 14:20</a>.


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Shall rejoice (carousin). Read cairousin, present tense, rejoice. Shall make merry [&#949; &#965; &#966; &#961; &#945; &#957; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. Read eujfrainontai, present tense, make merry; and for the word see note on fared sumptuously, <a href='B:490 16:19'>Luk 16:19</a>.<p/>Shall send gifts. As on a day of festival. See <a href='B:160 8:10'>Neh 8:10</a>; <a href='B:160 8:12'>Neh 8:12</a>. Tormented (ejbasanisan). See on vexed, <a href='B:680 2:8'>2Pe 2:8</a>, and on <a href='B:470 4:23'>Mat 4:23</a>; <a href='B:470 4:24'>Mat 4:24</a>.


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Spirit of life [&#960; &#957; &#949; &#965; &#956; &#945; &#950; &#969; &#951; &#962;]. Rev., breath. See on <a href='B:500 3:8'>Joh 3:8</a>.<p/>Entered into them. Compare <a href='B:330 37:1-10'>Eze 37:1-10</a>.<p/>Saw [&#952; &#949; &#969; &#961; &#959; &#965; &#957; &#964; &#945; &#962;]. See on <a href='B:500 1:18'>Joh 1:18</a>.


text:
Earthquake. See on ch. <a href='B:730 6:12'>Rev 6:12</a>.<p/>Of men [&#959; &#957; &#959; &#956; &#945; &#964; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. Lit., names of men See on ch. <a href='B:730 3:4'>Rev 3:4</a>. Gave glory to the God of heaven. The phrase signifies not conversion, nor repentance, nor thanksgiving, but recognition, which is its usual sense in scripture. Compare <a href='B:60 7:19'>Jos 7:19</a> (Sept.). <a href='B:500 9:24'>Joh 9:24</a>; <a href='B:510 12:23'>Act 12:23</a>; <a href='B:520 4:20'>Rom 4:20</a>.


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The kingdoms - are become [&#949; &#947; &#949; &#957; &#959; &#957; &#964; &#959; &#945; &#953; &#946; &#945; &#963; &#953; &#955; &#949; &#953; &#945; &#953;]. Read ejgeneto hJ basileia, the kingdom - is become.<p/>Of our Lord, etc. Compare <a href='B:230 2:2-9'>Psa 2:2-9</a>.


text:
O Lord God, etc. See on ch. <a href='B:730 4:8'>Rev 4:8</a>.<p/>And art to come. Omit.<p/>Hast taken to Thee. Omit to thee.


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Were angry [&#959; &#961; &#947; &#953; &#963; &#952; &#951; &#963; &#945; &#957;]. See on wrath, <a href='B:500 3:36'>Joh 3:36</a> Compare <a href='B:230 2:1'>Psa 2:1</a>.<p/>The time [&#959; &#954; &#945; &#953; &#961; &#959; &#962;]. See on <a href='B:470 12:1'>Mat 12:1</a>.<p/>Reward [&#956; &#953; &#963; &#952; &#959; &#957;]. See on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Destroy [&#948; &#953; &#945; &#966; &#952; &#949; &#953; &#961; &#945; &#953;]. Also to corrupt.<p/>Which destroy [&#964; &#959; &#965; &#962; &#948; &#953; &#945; &#966; &#952; &#949; &#953; &#961; &#959; &#957; &#964; &#945; &#962;]. Or, the destroyers.


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The temple [&#959; &#957; &#945; &#959; &#962;]. The sanctuary. Compare ver. 1 and see on <a href='B:470 4:5'>Mat 4:5</a>.<p/>In heaven. Join with temple of God, as Rev., instead of with opened, as A. V.<p/>The ark of His covenant [&#951; &#954; &#953; &#946; &#969; &#964; &#959; &#962; &#964; &#951; &#962; &#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962; &#945; &#965; &#964; &#959; &#965;]. Kibwtov ark, meaning generally any wooden box or chest used of the ark in the tabernacle only here and <a href='B:650 9:4'>Heb 9:4</a> Elsewhere of Noah's ark. See <a href='B:470 24:38'>Mat 24:38</a>; <a href='B:490 17:27'>Luk 17:27</a>; <a href='B:650 11:7'>Heb 11:7</a>; <a href='B:670 3:20'>1Pe 3:20</a>. For covenant, see note on testament, <a href='B:470 26:28'>Mat 26:28</a>. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (<a href='B:120 25:10'>2Ki 25:10</a> ), and was wanting in the second temple. Tacitus says that Pompey "by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it" (" History, "5, 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. Lightnings and voices, etc." The solemn salvos. so to speak, of the artillery of heaven, with which each series of visions is concluded. "


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Wonder [&#963; &#951; &#956; &#949; &#953; &#959; &#957;]. Better, as Rev., sign. See on <a href='B:470 24:24'>Mat 24:24</a>. Clothed [&#960; &#949; &#961; &#953; &#946; &#949; &#946; &#955; &#951; &#956; &#949; &#957; &#951;]. Rev., better, arrayed. See on ch. <a href='B:730 3:5'>Rev 3:5</a>. The moon under her feet. See <a href='B:260 6:10'>Son 6:10</a>. The symbol is usually taken to represent the Church.


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Travailing in birth [&#969; &#948; &#953; &#957; &#959; &#965; &#963; &#945;]. See on sorrows, <a href='B:480 13:9'>Mar 13:9</a>, and pains, <a href='B:510 2:24'>Act 2:24</a>.<p/>In pain [&#946; &#945; &#963; &#945; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#951;]. Lit., being tormented. See on ch. <a href='B:730 11:10'>Rev 11:10</a>, and references. For the imagery compare <a href='B:290 66:7'>Isa 66:7</a>; <a href='B:290 66:8'>Isa 66:8</a>; <a href='B:500 16:21'>Joh 16:21</a>.


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Red [&#960; &#965; &#961; &#961; &#959; &#962;]. See on ch. <a href='B:730 6:4'>Rev 6:4</a>.<p/>Dragon [&#948; &#961; &#945; &#954; &#969; &#957;]. Satan. See ver. 9. The word is found only in Revelation. In the Septuagint, of the serpent into which Moses ' rod was changed. In <a href='B:290 27:1'>Isa 27:1</a>; <a href='B:330 29:3'>Eze 29:3</a>, of the crocodile or leviathan of <a href='B:220 41:1'>Job 41:1</a>. In <a href='B:300 51:34'>Jer 51:34</a>, of a dragon.<p/>Crowns [&#948; &#953; &#945; &#948; &#951; &#956; &#945; &#964; &#945;]. The Kingly crown, not the chaplet [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;]. See on ch. <a href='B:730 2:10'>Rev 2:10</a>


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:<a href='B:730 12'>Rev 12:0</a> _4 <a href='B:730 12'>Rev 12:0</a> :4Of the stars of heaven. Some expositors find an allusion to the fallen angels (<a href='B:720 1:6'>Jud 1:6</a> ).<p/>Did cast them to the earth. Compare <a href='B:340 8:10'>Dan 8:10</a>.<p/>To devour her child as soon as it was born [&#953; &#957; &#945; &#959; &#964; &#945; &#957; &#964; &#949; &#954; &#951; &#964; &#959; &#964; &#949; &#954; &#957; &#959; &#957; &#945; &#965; &#964; &#951; &#962; &#954; &#945; &#964; &#945; &#966; &#945; &#947; &#951;]. Rev., more literally, that when she was delivered he might devour her child. Professor Milligan says : "In these words we have the dragon doing what Pharaoh did to Israel (<a href='B:20 1:15-22'>Exo 1:15-22</a> ), and again and again, in the Psalms and the Prophets, Pharaoh is spoken of as the dragon (<a href='B:230 74:13'>Psa 74:13</a>; <a href='B:290 27:1'>Isa 27:1</a>; <a href='B:290 51:9'>Isa 51:9</a>; <a href='B:330 29:3'>Eze 29:3</a> ). Nor is it without interest to remember that Pharaoh's crown was wreathed with a dragon (the asp or serpent of Egypt), and that just as the eagle was the ensign of Rome, so the dragon was that of Egypt. Hence the significance of Moses ' rod being turned into a serpent."


text:
A man - child [&#965; &#953; &#959; &#957; &#945; &#961; &#961; &#949; &#957; &#945;]. Lit., a son, a male. The correct reading is arsen, the neuter, not agreeing with the masculine individual [&#965; &#953; &#959; &#957; &#963; &#959; &#957;] but with the neuter of the genus. The object is to emphasize, not the sex, but the quality of Masculinity - power and vigor. Rev., a son, a man - child. Compare <a href='B:500 16:21'>Joh 16:21</a>; <a href='B:300 20:15'>Jer 20:15</a>.<p/>To rule [&#960; &#959; &#953; &#956; &#945; &#953; &#957; &#949; &#953; &#957;]. Lit., to shepherd or tend. See on <a href='B:470 2:6'>Mat 2:6</a>. A rod of iron. Compare <a href='B:230 2:9'>Psa 2:9</a>, and see on ch. <a href='B:730 2:27'>Rev 2:27</a>.<p/>Was caught up [&#951; &#961; &#960; &#945; &#963; &#952; &#951;]. See on <a href='B:470 12:12'>Mat 12:12</a>. Compare <a href='B:510 23:10'>Act 23:10</a>; <a href='B:720 1:23'>Jud 1:23</a>.


text:
Of God [&#945; &#960; &#959; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Lit., from God, the preposition marking the source from which the preparation came. For a similar use, see <a href='B:660 1:13'>Jas 1:13</a>, "tempted of God."


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There was [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Lit., there arose.<p/>War in heaven. Compare <a href='B:110 22'>1Ki 22:0</a>; <a href='B:220 1:2'>Job 1:2</a>; <a href='B:450 3'>Zec 3:0</a>; <a href='B:490 10:18'>Luk 10:18</a>. Michael. See <a href='B:340 10:13'>Dan 10:13</a>; <a href='B:340 10:21'>Dan 10:21</a>; <a href='B:340 12:1'>Dan 12:1</a>; and on <a href='B:720 1:9'>Jud 1:9</a>.<p/>Fought [&#949; &#960; &#959; &#955; &#949; &#956; &#951; &#963; &#945; &#957;]. The correct reading is tou polemhsai to fight. So Rev., " going forth to war against the dragon [&#954; &#945; &#964; &#945; &#964; &#959; &#965; &#948; &#961; &#945; &#954; &#959; &#957; &#964; &#959; &#962;]. The correct reading is meta with.


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Prevailed [&#953; &#963; &#967; &#965; &#963; &#945; &#957;]. See on <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>; <a href='B:660 5:16'>Jas 5:16</a>.


text:
The great dragon [&#959; &#948; &#961; &#945; &#954; &#969; &#957; &#959; &#956; &#949; &#947; &#945; &#962;]. Lit., the dragon, the great (dragon).<p/>That old serpent [&#959; &#959; &#966; &#953; &#962; &#959; &#945; &#961; &#967; &#945; &#953; &#959; &#962;]. Lit., the serpent, the old (serpent). For this habitual construction in John, see on <a href='B:690 4:9'>1Jn 4:9</a>. For ajrcaiov old, see on <a href='B:690 2:7'>1Jn 2:7</a>, and compare "he was a murderer ajp' ajrchv from the beginning," <a href='B:500 8:44'>Joh 8:44</a>; ajrch beginning being etymologically akin to ajrcaiov old.<p/>The Devil. See on <a href='B:470 4:1'>Mat 4:1</a>.<p/>Satan. See on <a href='B:490 10:18'>Luk 10:18</a>.<p/>The deceiver [&#959; &#960; &#955; &#945; &#957; &#969; &#957;]. Lit., he that deceiveth. See on <a href='B:690 1:8'>1Jn 1:8</a>. World [&#959; &#953; &#954; &#959; &#965; &#956; &#949; &#957; &#951; &#957;]. See on <a href='B:490 2:1'>Luk 2:1</a> The world with all its inhabitants. Down to [&#949; &#953; &#962;]. Lit., into.


text:
Saying in heaven [&#955; &#949; &#947; &#959; &#965; &#963; &#945; &#957; &#949; &#957; &#964; &#969; &#959; &#965; &#961; &#945; &#957; &#969;]. The correct reading joins in heaven with great voice. So Rev. I heard a great voice in heaven. Now [&#945; &#961; &#964; &#953;]. See on <a href='B:500 13:33'>Joh 13:33</a>.<p/>Is come [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Lit., came to pass. Alford says : "It is impossible in English to join to a particle of present time, such as arti now, a verb in aoristic time. We are driven to the perfect in such cases."<p/>Salvation, power, the kingdom. All have the article : the salvation, etc. So Rev. The phrase, now is come the salvation, etc., means that these are realized and established. Some, less correctly, render, now is the salvation, etc., become our God's Compare <a href='B:490 3:6'>Luk 3:6</a>.<p/>Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945;]. See on <a href='B:480 2:10'>Mar 2:10</a>. Rev., authority.<p/>The accuser of our brethren [&#959; &#954; &#945; &#964; &#951; &#947; &#959; &#961; &#959; &#962; &#964; &#969; &#957; &#945; &#948; &#949; &#955; &#966; &#969; &#957; &#951; &#956; &#969; &#957;]. The correct form of the Greek for accuser is a transcript of the Rabbinical Hebrew, kathgwr. The Rabbins had a corresponding term sunhgwr for Michael, as the advocate of God's people. The phrase is applied to Satan nowhere else in the New Testament.<p/>Is cast down [&#954; &#945; &#964; &#949; &#946; &#955; &#951; &#952; &#951;]. The aorist tense. Once and for all. Compare <a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 16:8'>Joh 16:8</a>; <a href='B:500 16:11'>Joh 16:11</a>.<p/>Which accuseth [&#959; &#954; &#945; &#964; &#951; &#947; &#959; &#961; &#969; &#957;]. Lit., the one. The article with the present participle expresses what is habitual.


text:
Overcame [&#949; &#957; &#953; &#954; &#951; &#963; &#945; &#957;]. See on <a href='B:690 2:13'>1Jn 2:13</a>.<p/>By the blood of the Lamb [&#948; &#953; &#945; &#964; &#959; &#945; &#953; &#956; &#945; &#964; &#959; &#965; &#945; &#961; &#957; &#953; &#959; &#965;]. The preposition dia with the accusative signifies on account of. Hence Rev., correctly, because of : in virtue of the shedding of that blood. Similarly in the succeeding clause, "because of the word of their testimony." For lamb, see on ch. <a href='B:730 5:6'>Rev 5:6</a>.<p/>Testimony [&#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#962;]. See on <a href='B:500 1:7'>Joh 1:7</a>.<p/>They loved not their life even unto death. Alford, correctly, "they carried their not - love of their life even unto death."


text:
Dwell [&#963; &#954; &#951; &#957; &#959; &#965; &#957; &#964; &#949; &#962;]. See on <a href='B:500 1:14'>Joh 1:14</a>. Compare ch. <a href='B:730 7:15'>Rev 7:15</a>; <a href='B:730 13:6'>Rev 13:6</a>; <a href='B:730 21:3'>Rev 21:3</a>. To the inhabiters (toiv katoikousin). Omit. Read, as Rev., woe for the earth and for the sea.<p/>Wrath [&#952; &#965; &#956; &#959; &#957;]. See on <a href='B:500 3:36'>Joh 3:36</a>.<p/>Time [&#954; &#945; &#953; &#961; &#959; &#957;]. See on <a href='B:470 12:1'>Mat 12:1</a>; <a href='B:480 1:15'>Mar 1:15</a>; <a href='B:510 1:7'>Act 1:7</a>.


text:
Two wings. The definite article aiJ the should be added : "the two wings." Compare <a href='B:20 19:4'>Exo 19:4</a>; <a href='B:50 32:11'>Deu 32:11</a>; <a href='B:230 36:7'>Psa 36:7</a>.<p/>The great eagle. The article does not point to the eagle of ch. 8 13, but is generic.<p/>A time and times and half a time. Three years and a half. See on ch. <a href='B:730 11:2'>Rev 11:2</a>.


text:
Cause her to be carried away of the flood [&#960; &#945; &#965; &#964; &#951; &#957; &#960; &#959; &#964; &#945; &#956; &#959; &#966; &#959; &#961; &#951; &#964; &#959; &#957; &#960; &#959; &#953; &#951; &#963; &#951;]. Lit., might make her one carried away by the stream : a river - born one. The word occurs only here in the New Testament.


text:
Jesus Christ. Omit Christ.<p/>The best texts add to this chapter the opening words of ch. 13 (A. V.), "And I stood upon the sand of the sea." Some, however, change ejstaqhn I stood, to ejstaqh he stood, referring to the dragon. So Rev.


text:
Beast [&#952; &#951; &#961; &#953; &#959; &#957;]. Properly rendered. See remarks on bona living creatures, ch. 4 6.<p/>Rise up [&#945; &#957; &#945; &#946; &#945; &#953; &#957; &#959; &#957;]. Rev., better, coming up, thus giving the force of the participle.<p/>Ten horns. Compare <a href='B:340 7:7'>Dan 7:7</a>.<p/>Crowns [&#948; &#953; &#945; &#948; &#951; &#956; &#945; &#964; &#945;]. Compare ch. 12 3. See on ch. <a href='B:730 2:10'>Rev 2:10</a>.<p/>The name [&#959; &#957; &#959; &#956; &#945;]. Read ojnomata names. On each head a name.


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A leopard [&#960; &#945; &#961; &#948; &#945; &#955; &#949; &#953;]. The ancients do not seem to have distinguished between the leopard, the panther, and the ounce. The word stands for either. Leopard is leo - pard, the lion - pard, which was supposed to be a mongrel between a panther and a lioness. Compare <a href='B:340 7:6'>Dan 7:6</a>.<p/>Bear. Compare <a href='B:340 7:5'>Dan 7:5</a>.<p/>Lion. Compare <a href='B:340 7:4'>Dan 7:4</a>.


text:
I saw [&#949; &#953; &#948; &#959; &#957;]. Omitted in the best texts.<p/>Wounded [&#949; &#966; &#945; &#947; &#956; &#949; &#957; &#951; &#957;]. Lit., slain. See on ch. <a href='B:730 5:6'>Rev 5:6</a>. The Rev. smitten is questionable. The word occurs eight times in Revelation, and in seven of these it must be rendered slain or slaughtered. Professor Milligan rightly observes that the statement is the counterpart of that in ver. 6, where we read of the lamb as though it had been slaughtered. In both cases there had been actual death, and in both revival. The one is a mocking counterpart of the other.<p/>Deadly wound [&#960; &#955; &#951; &#947; &#951; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Lit., stroke of death. Rev., death - stroke.<p/>After the beast [&#959; &#960; &#953; &#963; &#969; &#964; &#959; &#965; &#952; &#951; &#961; &#953; &#959; &#965;]. A pregnant construction for wondered at and followed after.


text:
Which gave [&#959; &#962; &#949; &#948; &#969; &#954; &#949; &#957;]. The correct reading is oti "because he gave." Who is like unto the beast ? A parody on a similar ascription to God. See <a href='B:290 40:18'>Isa 40:18</a>; <a href='B:290 40:25'>Isa 40:25</a>; <a href='B:290 46:5'>Isa 46:5</a>; <a href='B:230 113:5'>Psa 113:5</a>; <a href='B:400 7:18'>Mic 7:18</a>; <a href='B:300 49:19'>Jer 49:19</a>. Compare ch. 18 18.


text:
To continue forty and two months [&#960; &#959; &#953; &#951; &#963; &#945; &#953; &#956; &#951; &#957; &#945; &#962; &#964; &#949; &#963; &#963; &#949; &#961; &#945; &#954; &#959; &#957; &#964; &#945; &#948; &#965; &#959;]. Lit., to make forty and two months. Similarly, <a href='B:510 14:33'>Act 14:33</a>, poihsantev cronon having tarried a space; lit., having made a time. See on continued there a year, <a href='B:660 4:13'>Jas 4:13</a>. The best expositors, however, render poihsai absolutely, to work, and the following accusative as the accusative of duration, "during forty and two months." Rev., margin to do his works during, etc. See <a href='B:340 11:28'>Dan 11:28</a>.


text:
In blasphemy [&#949; &#953; &#962; &#946; &#955; &#945; &#963; &#966; &#951; &#956; &#953; &#945; &#957;]. Read blasfhmiav blasphemies. Rev., giving the force of eijv more correctly, "for blasphemies." And them that dwell in heaven [&#954; &#945; &#953; &#964; &#959; &#965; &#962; &#949; &#957; &#964; &#969; &#959; &#965; &#961; &#945; &#957; &#969; &#963; &#954; &#951; &#957; &#959; &#965; &#957; &#964; &#945; &#962;]. The best texts omit kai and, making the following words in apposition with onoma and skhnhn name and tabernacle. Thus the literal sense would be to blaspheme the name and tabernacle which dwell in heaven. "The meaning is to enhance the enormity of the blasphemy by bringing out the lofty nature of God's holy name and dwelling - place" (Alford). The word dwell is, literally, tabernacle. See on ch. <a href='B:730 12:12'>Rev 12:12</a>.


text:
The saints [&#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. See on <a href='B:510 26:10'>Act 26:10</a>.<p/>All kindreds [&#960; &#945; &#963; &#945; &#957; &#966; &#965; &#955; &#951; &#957;]. Rev., more literally and correctly, every tribe. See on ch. <a href='B:730 1:7'>Rev 1:7</a>; v. 9. After tribe insert kai laon and people. See on <a href='B:670 2:9'>1Pe 2:9</a>.<p/>Nation [&#949; &#952; &#957; &#959; &#962;]. See on <a href='B:670 2:9'>1Pe 2:9</a>.


text:
From the foundation of the world. These words may be construed with slain or with written. In favor of the latter is ch. 18 8; of the former, <a href='B:670 1:19'>1Pe 1:19</a>; <a href='B:670 1:20'>1Pe 1:20</a>. Alford, pertinently as I think, urges the position of the words in favor of the connection with slain, and says that had it not been for the apparent difficulty of the sense thus conveyed, no one would have thought of going so far back as to hath been written for a connection. Render, as Rev., the lamb that hath been slain from the foundation of the world. Katabolh foundation is literally a throwing or laying down, from kataballw to throw down; hence a laying down of a foundation.


text:
He that leadeth into captivity shall go into captivity [&#949; &#953; &#964; &#953; &#962; &#945; &#953; &#967; &#956; &#945; &#955; &#969; &#963; &#953; &#945; &#957; &#963; &#965; &#957; &#945; &#947; &#949; &#953;, &#949; &#953; &#962; &#945; &#953; &#967; &#956; &#945; &#955; &#969; &#963; &#953; &#945; &#957; &#965; &#960; &#945; &#947; &#949; &#953;]. Lit., if any one assemble captivity (i. e., bring together captives) into captivity he goeth away. The best texts insert eijv into before the first captivity, and omit assemble, thus reading if any man is for captivity into captivity he goeth. So Rev. See on dispersion, <a href='B:500 7:35'>Joh 7:35</a>. Compare <a href='B:300 14:2'>Jer 14:2</a>; <a href='B:300 43:11'>Jer 43:11</a>. The persecutors of the Church shall suffer that which they inflict on the saints.<p/>Sword [&#956; &#945; &#967; &#945; &#953; &#961; &#951;]. See on ch. <a href='B:730 6:4'>Rev 6:4</a>.<p/>Here. In the thought that God judgeth in the earth.


text:
An image to the beast [&#949; &#953; &#954; &#959; &#957; &#945; &#964; &#969; &#952; &#951; &#961; &#953; &#969;]. Eijkwn is a figure or likeness. thus <a href='B:470 22:20'>Mat 22:20</a>, of the likeness of Caesar on the coin. <a href='B:520 1:24'>Rom 1:24</a>, an image of men, birds, beasts, etc. <a href='B:580 3:10'>Col 3:10</a>, "the image of Him that created him;" i e., the moral likeness of renewed men to God. Christ is called the image of God (<a href='B:580 1:15'>Col 1:15</a>; <a href='B:540 4:4'>2Co 4:4</a> ). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (<a href='B:530 11:7'>1Co 11:7</a> ). In this it resembles carakthr image in <a href='B:650 1:3'>Heb 1:3</a>. Caesar's image on the coin, the reflection of the sun in the water (Plato, "Phaedo," 99); and the statue or image of the beast in this passage, are eijkwn.<p/>The word also involves the idea of manifestation. Thus, <a href='B:580 1:15'>Col 1:15</a>, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on <a href='B:500 1:1'>Joh 1:1</a>.<p/>The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between eijkwn image as assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and oJmoiwma likeness, as implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the eijkwn of God.<p/>The image of the beast occurs ten times in Revelation; four times in this chapter, and in <a href='B:730 14:9'>Rev 14:9</a>; <a href='B:730 14:11'>Rev 14:11</a>; <a href='B:730 14:2'>Rev 14:2</a>; <a href='B:730 16:2'>Rev 16:2</a>; <a href='B:730 19:20'>Rev 19:20</a>; <a href='B:730 20:4'>Rev 20:4</a>.


text:
Speak. This is supposed by some to refer to the tricks of pagan priests in making pictures and statues appear to speak


text:
A mark [&#967; &#945; &#961; &#945; &#947; &#956; &#945;]. The word occurs frequently in Revelation, and only once elsewhere (<a href='B:510 17:29'>Act 17:29</a> ) on which see note. commentators find illustrations in the brand set upon slaves by their masters, or upon soldiers by their monarchs, and in the branding of slaves attached to certain temples. Herodotus describes a temple to Hercules at the Canopic mouth of the Nile, and says : "If a slave runs away from his master, and taking sanctuary at this shrine gives himself up to the God, and receives certain sacred marks upon his person, whosoever his master may be, he cannot lay hand on him" (ii., 113). In the treatise "concerning the Syrian goddess" falsely attributed to Lucian, it is said of the slaves of the temple, "all are branded, some upon the wrist and some upon the neck." Paul, in <a href='B:550 6:17'>Gal 6:17</a>, applies the word for these brands, stigmata, to the marks of Christ's service which he bears in his body. In 3 Macc. 2 29, we read that Ptolemy Philopator required all the Jews of Alexandria to be registered among the common people; and that those who were thus registered were to be marked [&#967; &#945; &#961; &#945; &#963; &#949; &#963; &#952; &#945; &#953;] on their persons by the ivy - leaf symbol of Dionysus (Bacchus). In <a href='B:30 19:28'>Lev 19:28</a>, the Israelites are forbidden to make cuttings in their flesh for the dead and to print marks [&#947; &#961; &#945; &#956; &#956; &#945; &#964; &#945; &#963; &#964; &#953; &#954; &#964; &#945;] upon themselves.


text:
The number. The method of mystic numbering obtained alike among pagan Greeks, Gnostics, Christian Fathers, and Jewish Cabbalists. Jupiter was invoked under the number 717 contained in the letters H APXH the beginning. The Gnostics affixed to their gems and amulets the mystic word ajbrasax or ajbraxav, under the idea of some virtue attaching to its number, 365, as being that of the days of the solar cycle. Barnabas and Clement of Alexandria speak of the virtue of the number 318 as being that of IHT, the common abbreviation for Jesus crucified. In the pseudo - Sybilline verses, written by Christians, about the end probably of the second century, are found versified enigmas giving the number and requiring the name. The translation of one of these on the word Jesus is as follows : "He will come upon earth clothed with flesh like mortal men. His name contains four vowels and two consonants : two of the former being sounded together. And I will declare the entire number. For the name will exhibit to incredulous men eight units, eight tens, and eight hundreds."


text:
Here is wisdom. Directing attention to the challenge which follows. Count [&#968; &#951; &#966; &#953; &#963; &#945; &#964; &#969;]. See on <a href='B:490 14:28'>Luk 14:28</a>.<p/>The number of a man. It is counted as men usually count. Compare ch. 21 17, and a man's pen, <a href='B:290 8:1'>Isa 8:1</a>. Some explain, a symbolical number denoting a person.<p/>Six hundred threescore and six (c. 10 v). Each letter represents a component of the whole number : c = 600; x = 60; v = 6. In the earlier MSS : it is written in full, eJxakosioi eJxhkonta ejx. The method of reading generally adopted is that known as the Ghematria of the Rabbins, or in Greek, ijsoyhfia numerical equality, which assigns each letter of a name its usual numerical value, and gives the sum of such numbers as the equivalent of the name. Thus, in the Epistle of Barnabas, we are told that the name Ihsouv Jesus is expressed by the number 888. I = 10; h = 8; s = 200; o = 70; u = 400; s = 200. The majority of the commentators use the Greek alphabet in computation; others, however, employ the Hebrew; while a third class employ the Roman numerals.<p/>The interpretations of this number form a jungle from which escape is apparently hopeless. Reuss says : "This famous number has been made to yield almost all the historical names of the past eighteen centuries : Titus, Vespasian, and Simon Gioras; Julian the Apostate and Genseric; Mahomet and Luther; Benedict iv and Louis xiv; Napoleon 1 and the Duke of Reichstadt; and it would not be difficult, on the same principles, to read in it one another's names." Some of the favorite names are Lateinov, Latinus, describing the common character of the rulers of the former pagan Roman Empire : Nero Caesar; Diocletian; cv the name of Christ abridged, and x the emblem of the serpent, so that the sublimated sense is the Messiah of Satan.


text:
A lamb. Read "the lamb." See ch. <a href='B:730 5:6'>Rev 5:6</a>.<p/>Stood [&#949; &#963; &#964; &#951; &#954; &#959; &#962;]. The participle, standing, as Rev.<p/>His Father's name. Add aujtou kai to onoma His and the name, and render as Rev., His name and the name of His Father.<p/>The Adoration of the Lamb is the subject of the great altar piece in the church of St. Bavon at Ghent, by John and Hubert Van Eyck. The scene is laid in a landscape. The background is formed by a Flemish city, probably intended to represent Jerusalem, and by churches and monasteries in the early Netherland style. The middle ground is occupied by trees, meadows, and green slopes. In the very center of the picture a square altar is hung With red damask and covered with a white cloth. Here stands a lamb, from whose breast a stream of blood issues into a crystal glass. Angels kneel round the altar with parti - colored wings and variegated dresses, many of them praying with joined hands, others holding aloft the emblems of the passion, two in front waving censers. From the right, behind the altar, issues a numerous band of female saints, all in rich and varied costumes, fair hair floating over their shoulders, and palms in their hands. Foremost may be noticed Sta. Barbara and Sta. Agnes. From the left advance popes, cardinals, bishops, monks, and minor clergy, with crosiers, crosses, and palms. In the center, near the base, a. small octagonal fountain of stone projects a stream into a clear rill. Two groups are in adoration on each side of the fountain, - on the right, the twelve apostles kneeling barefoot, and an array of popes, cardinals, and bishops, with a miscellaneous crowd of church - people; on the left, kings and princes in various costumes. They are surrounded by a wilderness of flowering shrubs, lilies, and other plants. on the wings of the picture numerous worshippers move toward the place of worship, - crusaders, knights, kings, and princes, including the figures of the two artists on horseback. "Here, approaching from all sides, are seen that 'great multitude of all nations and hundreds and people and tongues ' - the holy warriors and the holy pilgrims, coming in solemn processions from afar - with other throngs already arrived in the celestial plain, clothed in white robes, and holding palms in their hands. Their forms are like unto ours; the landscape around them is a mere transcript of the sweet face of our outer nature; the graceful wrought - iron fountain in the midst is such an one as still sends forth its streams in an ancient Flemish city; yet we feel these creatures to be beings from whose eyes God has wiped away all tears - who will hunger and thirst no more; our imagination invests these flowery meads with the peace and radiance of celestial precincts, while the streams of the fountain are converted into living waters, to which the Lamb Himself will 'lead His redeemed. Here, in short, where all is human and natural in form, the spiritual depths of our nature are stirred" (Mrs. Jameson, "History of Our Lord," 2, 339).


text:
And I heard the voice of harpers [&#954; &#945; &#953; &#966; &#969; &#957; &#951; &#957; &#951; &#954; &#959; &#965; &#963; &#945; &#954; &#953; &#952; &#945; &#961; &#969; &#948; &#969; &#957;]. The correct reading is, kai hJ fwnh hn hkousa wJv kiqarwdwn and the voice which I heard (was) as (the voice) of harpers. Kiqarwdov is from kiqara a harp (see on ch. <a href='B:730 5:8'>Rev 5:8</a> ) and wjdov a singer. Properly, one who sings, accompanying himself on the harp.


text:
Beasts [&#950; &#969; &#969; &#957;]. Rev., living creatures. See on ch. <a href='B:730 4:6'>Rev 4:6</a>.<p/>Redeemed [&#951; &#947; &#959; &#961; &#945; &#963; &#956; &#949; &#957; &#959; &#953;]. Rev., correctly, purchased.


text:
Were not defiled [&#959; &#965; &#954; &#949; &#956; &#959; &#955; &#965; &#957; &#952; &#951; &#963; &#945; &#957;]. The verb means properly to besmear or besmirch, and is never used in a good sense, as miainein (<a href='B:500 18:28'>Joh 18:28</a>; <a href='B:720 1:8'>Jud 1:8</a> ), which in classical Greek is sometimes applied to staining with color. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Virgins [&#960; &#945; &#961; &#952; &#949; &#957; &#959; &#953;]. Either celibate or living in chastity whether in married or single life. See <a href='B:530 7:1-7'>1Co 7:1-7</a>; <a href='B:530 7:29'>1Co 7:29</a>; <a href='B:540 11:2'>2Co 11:2</a>.<p/>First - fruits [&#945; &#960; &#945; &#961; &#967; &#951;]. See on <a href='B:660 1:18'>Jas 1:18</a>.


text:
Guile [&#948; &#959; &#955; &#959; &#962;]. Read yeudov lie.<p/>Without fault [&#945; &#956; &#969; &#956; &#959; &#953;]. Rev., blemish. See on <a href='B:670 1:19'>1Pe 1:19</a>.<p/>Before the throne of God. Omit.


text:
In the midst of heaven [&#949; &#957; &#956; &#949; &#963; &#959; &#965; &#961; &#945; &#957; &#951; &#956; &#945; &#964; &#953;]. Rev., in mid - heaven. See on ch. <a href='B:730 8:13'>Rev 8:13</a>.<p/>The everlasting Gospel (eujaggelion aijwnion). No article. Hence Rev., an eternal Gospel. Milligan thinks this is to be understood in the same sense as prophesying (ch. 10 11). Aijwnion includes more than mere duration in time. It is applied to that of which time is not a measure. As applied to the Gospel it marks its likeness to Him whose being is not bounded by time.<p/>To preach unto [&#949; &#965; &#945; &#947; &#947; &#949; &#955; &#953; &#963; &#945; &#953; &#949; &#960; &#953;]. Rev., proclaim, which is better, because more general and wider in meaning. Epi which is omitted from the Rec. Tex. is over, throughout the extent of. Compare <a href='B:470 24:14'>Mat 24:14</a>. That dwell [&#954; &#945; &#964; &#959; &#953; &#954; &#959; &#965; &#957; &#964; &#945; &#962;]. Read kaqhmenouv that sit. So Rev., in margin. Compare <a href='B:470 4:16'>Mat 4:16</a>; <a href='B:490 1:79'>Luk 1:79</a>.


text:
Another. Add deuterov a second.<p/>Is fallen [&#949; &#960; &#949; &#963; &#949; &#957;]. Lit., fell. The prophetic aorist expressing the certainty of the fall. Compare <a href='B:290 21:9'>Isa 21:9</a>; <a href='B:300 51:7'>Jer 51:7</a>; <a href='B:300 51:8'>Jer 51:8</a>.


text:
The third angel [&#964; &#961; &#953; &#964; &#959; &#962; &#945; &#947; &#947; &#949; &#955; &#959; &#962;]. Add allov another. Rev., another angel, a third.


text:
Poured out without mixture [&#954; &#949; &#954; &#949; &#961; &#945; &#963; &#956; &#949; &#957; &#959; &#965; &#945; &#954; &#961; &#945; &#964; &#959; &#965;]. Lit., which is mingled unmixed. From the universal custom of mixing wine with water for drinking, the word mingle came to be used in the general sense of prepare by putting into the cup. Hence, to pour out.<p/>Cup of His anger. Compare <a href='B:230 75:8'>Psa 75:8</a>.<p/>Brimstone [&#952; &#949; &#953; &#969;]. Commonly taken as the neuter of qeiov divine; that is, divine incense, since burning brimstone was regarded as having power to purify and to avert contagion. By others it is referred to quw to burn, and hence to sacrifice.


text:
Torment [&#946; &#945; &#963; &#945; &#957; &#953; &#963; &#956; &#959; &#965;]. See on <a href='B:470 4:23'>Mat 4:23</a>; <a href='B:470 4:24'>Mat 4:24</a>; see vexed, <a href='B:680 2:8'>2Pe 2:8</a>.<p/>Goeth up. See <a href='B:290 34:9'>Isa 34:9</a>; <a href='B:290 34:10'>Isa 34:10</a>; <a href='B:10 19:28'>Gen 19:28</a>.<p/>Rest [&#945; &#957; &#945; &#960; &#945; &#965; &#963; &#953; &#957;]. See on give rest. <a href='B:470 11:28'>Mat 11:28</a>, and resteth, <a href='B:670 4:14'>1Pe 4:14</a>.


text:
Here are they. Omit here are, and read, are, Rev., the patience of the saints, they that keep.<p/>The faith of Jesus. Which has Jesus for its object. 
<a href='B:730 14:1'>Rev 14:1</a><p/>8Blessed [&#956; &#945; &#954; &#945; &#961; &#953; &#959; &#953;]. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>From henceforth [&#945; &#960; &#945; &#961; &#964; &#953;]. See on <a href='B:500 13:33'>Joh 13:33</a>. To be joined as in A. V. and Rev., with die in the preceding clause, and not with blessed, nor with the following clause. Not from henceforth saith the Spirit. The meaning is variously explained. Some, from the beginning of the Christian age and onward to the end; others, from the moment of death, connecting henceforth with blessed; others from the time when the harvest of the earth is about to be reaped. Sophocles says : "Show all religious reverence to the gods, for all other things Father Zeus counts secondary; for the reward of piety follows men in death. Whether they live or die it passeth not away" (" Philoctetes, " 1441 - 1444).<p/>That they may rest [&#953; &#957; &#945; &#945; &#957; &#945; &#960; &#945; &#965; &#963; &#969; &#957; &#964; &#945; &#953;]. See on <a href='B:470 11:28'>Mat 11:28</a>. The ina that gives the ground of the blessed.<p/>Labors [&#954; &#959; &#960; &#969; &#957;]. From koptw to strike. Hence to beat the breast in grief. Kopov is, therefore, primarily, a smiting as a sign of sorrow, and then sorrow itself. As labor, it is labor which involves weariness and sorrow. Follow them [&#945; &#954; &#959; &#955; &#959; &#965; &#952; &#949; &#953; &#956; &#949; &#964; &#945; &#965; &#964; &#969; &#957;]. Rather, accompany. Rev., follow with them. Compare <a href='B:470 4:25'>Mat 4:25</a>; <a href='B:480 3:7'>Mar 3:7</a>, etc. See on <a href='B:500 1:43'>Joh 1:43</a>. 
<a href='B:730 14:1'>Rev 14:1</a><p/>5Thrust in [&#960; &#949; &#956; &#968; &#959; &#957;]. Lit., send. Rev., send forth.<p/>Harvest [&#952; &#949; &#961; &#953; &#963; &#956; &#959; &#962;]. See on <a href='B:490 10:2'>Luk 10:2</a>.<p/>Is ripe [&#949; &#958; &#951; &#961; &#945; &#957; &#952; &#951;]. Lit., was dried. Compare <a href='B:480 11:20'>Mar 11:20</a>; <a href='B:500 14:6'>Joh 14:6</a>. Rev., is over - ripe.


text:
Altar [&#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#965;]. See on <a href='B:510 17:23'>Act 17:23</a>.<p/>Which has power [&#949; &#958; &#969; &#957; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. Lit., having power. Some texts add the article oJ. So Rev., "he that hath power."<p/>Fire. In the Greek with the article, the fire.<p/>Cry [&#954; &#961; &#945; &#965; &#947; &#951;]. See on <a href='B:490 1:42'>Luk 1:42</a>.<p/>Thy sharp sickle. Lit., thy sickle, the sharp.<p/>Gather [&#964; &#961; &#965; &#947; &#951; &#963; &#959; &#957;]. From trugh dryness, included in the notion of ripeness, and hence the vintage, harvest. The verb means therefore to gather ripe fruit. It occurs only in this chapter and in <a href='B:490 6:44'>Luk 6:44</a>. Grapes [&#963; &#964; &#945; &#966; &#965; &#955; &#945; &#953;]. The noun in the singular means also a bunch of grapes.<p/>Are fully ripe [&#951; &#954; &#956; &#945; &#963; &#945; &#957;]. Only here in the New Testament. From ajkmh, transcribed in acme, the highest point. Hence the verb means to reach the height of growth, to be ripe.


text:
The great wine - press [&#964; &#951; &#957; &#955; &#951; &#959; &#957; &#964; &#959; &#957; &#956; &#949; &#947; &#945; &#957;]. The Greek student will note the masculine adjective with the feminine noun, possibly because the gender of the noun is doubtful. The Rev., in rendering more literally, is more forcible : the wine - press, the great wine - press. See on <a href='B:470 21:33'>Mat 21:33</a>.


text:
Furlong [&#963; &#964; &#945; &#948; &#953; &#969; &#957;]. The furlong or stadium was 606 3/4 English feet.


text:
The seven last plagues [&#960; &#955; &#951; &#947; &#945; &#962; &#949; &#960; &#964; &#945; &#964; &#945; &#962; &#949; &#963; &#967; &#945; &#964; &#945; &#962;]. Lit., seven plagues the last. Rev., "which are the last." See on <a href='B:480 3:10'>Mar 3:10</a>; <a href='B:490 10:30'>Luk 10:30</a>. Is filled up [&#949; &#964; &#949; &#955; &#949; &#963; &#952; &#951;]. More correctly, brought to an end [&#964; &#949; &#955; &#959; &#962;]. Rev., finished. Lit., was finished, the prophetic aorist, which speaks of a thing foreseen and decided as if already done.


text:
A sea of glass [&#952; &#945; &#955; &#945; &#963; &#963; &#945; &#957; &#965; &#945; &#955; &#953; &#957; &#951; &#957;]. Rev., better, a glassy sea. See on ch. <a href='B:730 4:6'>Rev 4:6</a>.<p/>Had gotten the victory over the beast [&#957; &#953; &#954; &#969; &#957; &#964; &#945; &#962; &#949; &#954; &#964; &#959; &#965; &#952; &#951; &#961; &#953; &#959; &#965;]. The expression is peculiar. Lit., conquered out of The construction is unique in the New Testament. The phrase signifies, not as A. V., victory over, but coming triumphant out of [&#949; &#954;]. So Rev., that come victorious from the beast.<p/>Over his mark. Omit.<p/>Standing on [&#949; &#960; &#953;]. Better, as Rev., by : on the shore of, as did the Israelites when they sang the song alluded to in ver 3.<p/>The harps of God. Omit the. Instruments devoted wholly to His praise. Compare ch. <a href='B:730 5:8'>Rev 5:8</a>; <a href='B:730 14:2'>Rev 14:2</a>.


text:
The song of Moses. See <a href='B:20 15'>Exo 15:0</a>. Compare <a href='B:50 32'>Deu 32:0</a>; to which some refer this allusion.<p/>The servant of God. See <a href='B:20 14:31'>Exo 14:31</a>; <a href='B:40 12:7'>Num 12:7</a>; <a href='B:230 105:26'>Psa 105:26</a>; <a href='B:650 3:5'>Heb 3:5</a>.<p/>The song of the Lamb. There are not two distinct songs. The song of Moses is the song of the Lamb. The Old and the New Testament churches are one.<p/>Great and marvelous are Thy works. <a href='B:230 111:2'>Psa 111:2</a>; <a href='B:230 139:14'>Psa 139:14</a>; <a href='B:130 16:9'>1Ch 16:9</a>.<p/>Just and true are Thy ways. Rev., righteous for just. See <a href='B:50 32:4'>Deu 32:4</a>.<p/>King of saints [&#946; &#945; &#963; &#953; &#955; &#949; &#965; &#962; &#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. The readings differ. Some read for saints, ejqnwn of the nations; others aijwnwn of the ages. So Rev. Compare <a href='B:300 10:7'>Jer 10:7</a>.


text:
Who shall not fear Thee? See <a href='B:300 10:7'>Jer 10:7</a>. Omit thee.<p/>Holy [&#959; &#963; &#953; &#959; &#962;]. See on <a href='B:490 1:75'>Luk 1:75</a>. The term is applied to Christ in <a href='B:510 2:27'>Act 2:27</a>; <a href='B:510 2:35'>Act 2:35</a>; <a href='B:650 7:26'>Heb 7:26</a>. To God only here and ch. 16 5, where the correct reading is oJ osiov thou holy one, instead of oJ ejsomenov which shalt be. All nations shall come. Compare <a href='B:230 86:9'>Psa 86:9</a>; <a href='B:290 2:2-4'>Isa 2:2-4</a>; <a href='B:290 66:9'>Isa 66:9</a>; <a href='B:290 66:3'>Isa 66:3</a>; <a href='B:400 4:2'>Mic 4:2</a>.<p/>Judgments [&#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945; &#964; &#945;]. Not merely divine decisions, but righteous acts generally. So Rev. Primarily, the word signifies that which has been deemed right so as to have the force of law. Hence an ordinance (<a href='B:490 1:6'>Luk 1:6</a>; <a href='B:650 9:1'>Heb 9:1</a>; <a href='B:520 1:32'>Rom 1:32</a> ). A judicial decision for or against (<a href='B:520 5:16'>Rom 5:16</a> ). A righteous deed. See ch. <a href='B:730 19:8'>Rev 19:8</a>.


text:
Behold. Omit.<p/>The temple of the tabernacle [&#959; &#957; &#945; &#959; &#962; &#964; &#951; &#962; &#963; &#954; &#951; &#957; &#951; &#962;]. The sanctuary of the tabernacle. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>Of the testimony. See <a href='B:510 7:44'>Act 7:44</a>. The tabernacle was called "the Tabernacle of the Testimony" because it contained the ark with the law of God which testifies against sin. See <a href='B:20 25:16'>Exo 25:16</a>; <a href='B:20 25:21'>Exo 25:21</a>; <a href='B:20 30:36'>Exo 30:36</a>; <a href='B:20 34:29'>Exo 34:29</a>; <a href='B:20 38:21'>Exo 38:21</a>. Compare ch. 11 19.


text:
Linen [&#955; &#953; &#957; &#959; &#957;]. The Rev. follows the reading liqon stone, after the analogy of <a href='B:330 28:13'>Eze 28:13</a>, "Every precious stone was thy covering." The idea is that of raiment studded with precious stones. See on ch. <a href='B:730 2:17'>Rev 2:17</a>.<p/>White [&#955; &#945; &#965; &#960; &#961; &#959; &#957;]. Mostly applied in the New Testament to clothing, as <a href='B:490 23:11'>Luk 23:11</a>; <a href='B:510 10:30'>Act 10:30</a>; <a href='B:660 2:2'>Jas 2:2</a>. Also to the water of life (ch. 22 1), and the morning - star (ch. 22 16). Rev., bright.<p/>Girt round their breasts. As the Lord in the vision of <a href='B:730 1:13'>Rev 1:13</a>; where, however, mastoiv paps is used instead of sthqh breasts.


text:
Vials [&#966; &#953; &#945; &#955; &#945; &#962;]. Rev., bowls. See on ch. <a href='B:730 5:8'>Rev 5:8</a>.


text:
Smoke. Compare <a href='B:20 40:34'>Exo 40:34</a>; <a href='B:110 8:10'>1Ki 8:10</a>; <a href='B:230 18:8'>Psa 18:8</a>; <a href='B:290 6:4'>Isa 6:4</a>; <a href='B:330 10:2-4'>Eze 10:2-4</a>.<p/>None was able to enter. "God cannot be approached at the moment when He is revealing Himself in all the terrors of His indignation" (Milligan). See <a href='B:20 19:21'>Exo 19:21</a>.


text:
And the first went. Each angel, as his turn comes, with draws (uJpagete, see on <a href='B:500 6:21'>Joh 6:21</a>; <a href='B:500 8:21'>Joh 8:21</a> ) from the heavenly scene.<p/>There fell [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Lit., there came to pass. Rev., it became. Elliott, very aptly, there broke out.<p/>Noisome and grievous [&#954; &#945; &#954; &#959; &#957; &#954; &#945; &#953; &#960; &#959; &#957; &#951; &#961; &#959; &#957;]. Similarly the two cognate nouns kakia and ponria malice and wickedness occur together in <a href='B:530 5:8'>1Co 5:8</a>. Ponhrov emphasizes the activity of evil. See on <a href='B:490 3:19'>Luk 3:19</a>.<p/>Sore [&#949; &#955; &#954; &#959; &#962;]. See on <a href='B:490 16:20'>Luk 16:20</a>. Compare the sixth Egyptian plague, <a href='B:20 9:8-12'>Exo 9:8-12</a>, where the Septuagint uses this word elkov boil. Also of the boil or scab of leprosy, <a href='B:30 13:18'>Lev 13:18</a>; king Hezekiah's boil, <a href='B:120 20:7'>2Ki 20:7</a>; the botch of Egypt, <a href='B:50 28:27'>Deu 28:27</a>; <a href='B:50 28:35'>Deu 28:35</a>. In <a href='B:220 2:7'>Job 2:7</a> (Sept.) the boils are described as here by ponhrov sore.


text:
It became [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Or there came.<p/>Blood. Compare <a href='B:20 7:19'>Exo 7:19</a>.<p/>As of a dead man. Thick, corrupt, and noisome.<p/>Living soul [&#968; &#965; &#967; &#951; &#950; &#969; &#963; &#945;]. The best texts read yuch zwhv soul of life.


text:
The third angel. Omit angel.<p/>They became [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. There is no necessity for rendering the singular verb in the plural. We may say either it became or there came.


text:
The angel of the waters. Set over the waters as other angels over the winds (ch. 7 1) and over the fire (ch. 14 18).<p/>O Lord. Omit.<p/>And shalt be. Following the reading oJ ejsomenov. Read oJ osiov Thou Holy One.<p/>Thou didst thus judge [&#960; &#945; &#965; &#964; &#945; &#949; &#954; &#961; &#953; &#957; &#945; &#962;]. Lit., Thou didst judge these things.


text:
Another out of the altar. Omit another out of, and read, as Rev., I heard the altar. The altar personified. Compare ch. 6 9, where the souls of the martyrs are seen under the altar and cry how long.<p/>Almighty. Add the article : the Almighty.


text:
The fourth angel. Omit angel.<p/>Power was given [&#949; &#948; &#959; &#952; &#951;]. Rev., it was given.<p/>With fire [&#949; &#957; &#960; &#965; &#961; &#953;]. Lit., "in fire." The element in which the scorching takes place.


text:
Repent to give Him glory. Glorify Him by repentance.<p/>His kingdom was darkened. Compare <a href='B:20 10:21'>Exo 10:21</a>; <a href='B:20 10:22'>Exo 10:22</a>.<p/>They gnawed [&#949; &#956; &#945; &#963; &#963; &#969; &#957; &#964; &#959;]. Only here in the New Testament.<p/>For pain [&#949; &#954; &#964; &#959; &#965; &#960; &#959; &#957; &#959; &#965;]. Strictly, from their pain. Their, the force of the article tou.


text:
Euphrates. See on ch. <a href='B:730 9:14'>Rev 9:14</a>.<p/>Of the east [&#945; &#960; &#959; &#964; &#969; &#957; &#945; &#957; &#945; &#964; &#959; &#955; &#969; &#957; &#951; &#955; &#953; &#959; &#965;]. Lit., as Rev., from the sunrising. See on <a href='B:470 2:2'>Mat 2:2</a>; and dayspring, <a href='B:490 1:78'>Luk 1:78</a>.


text:
Of the earth and of the whole world. Omit of the earth and.<p/>World [&#959; &#953; &#954; &#959; &#965; &#956; &#949; &#951; &#962;]. See on <a href='B:490 2:1'>Luk 2:1</a>.<p/>The battle [&#960; &#959; &#955; &#949; &#956; &#959; &#957;]. Rev., more literally, war. Battle is mach.<p/>That great day [&#949; &#954; &#949; &#953; &#957; &#951; &#962;]. Omit. Read, as Rev., "the great day."


text:
Behold - shame. These words are parenthetical.<p/>As a thief. Compare <a href='B:470 24:43'>Mat 24:43</a>; <a href='B:490 12:39'>Luk 12:39</a>; <a href='B:590 5:2'>1Th 5:2</a>; <a href='B:590 5:4'>1Th 5:4</a>; <a href='B:680 3:10'>2Pe 3:10</a>.<p/>Watcheth [&#947; &#961; &#951; &#961; &#959; &#961; &#969; &#957;]. See on <a href='B:480 13:35'>Mar 13:35</a>; <a href='B:670 5:8'>1Pe 5:8</a> Keepeth his garments. "During the night the captain of the Temple made his rounds. On his approach the guards had to rise and salute him in a particular manner. Any guard found asleep when on duty was beaten, or his garments were set on fire. The confession of one of the Rabbins is on record that, on a certain occasion, his own maternal uncle had actually undergone the punishment of having his clothes set on fire by the captain of the Temple" (Edersheim, "The Temple," etc.).<p/>Shame [&#945; &#963; &#967; &#951; &#956; &#959; &#963; &#965; &#957; &#951; &#957;]. Only here and <a href='B:520 1:27'>Rom 1:27</a>. From aj not and schma fashion. Deformity, unseemliness; nearly answering to the phrase not in good form.


text:
Armageddon. The proper Greek form Ar-Magedwn. The word is compounded of the Hebrew Har mountain, and Megiddon or Megiddo : the mountain of Megiddo. On Megiddo standing alone see <a href='B:720 1:27'>Jud 1:27</a>; <a href='B:110 4:12'>1Ki 4:12</a>; <a href='B:110 9:15'>1Ki 9:15</a>; <a href='B:120 9:27'>2Ki 9:27</a>. See also <a href='B:720 1:5'>Jud 1:5</a> :19; <a href='B:450 12:11'>Zec 12:11</a>; <a href='B:140 35:22'>2Ch 35:22</a>; <a href='B:120 23:30'>2Ki 23:30</a>. "Bounded as it is by the hills of Palestine on both north and south, it would naturally become the arena of war between the lowlanders who trusted in their chariots, and the Israelite highlanders of the neighboring heights. To this cause mainly it owes its celebrity, as the battle - field of the world, which has, through its adoption into the language of Revelation, passed into an universal proverb. If that mysterious book proceeded from the hand of a Galilean fisherman, it is the more easy to understand why, with the scene of those many battles constantly before him, he should have drawn the figurative name of the final conflict between the hosts of good and evil, from the 'place which is called in the Hebrew tongue Harmagedon'" (Stanley, " Sinai and Palestine ").<p/>Megiddo was in the plain of Esdraelon, "which has been a chosen place for encampment in every contest carried on in Palestine from the days of Nabuchodonozor king of Assyria, unto the disastrous march of Napoleon Buonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Christian crusaders, and anti Christian Frenchmen; Egyptians, Persians, Druses, Turks, and Arabs, warriors of every nation that is under heaven, have pitched their tents on the plain of Esdraelon, and have beheld the banners of their nation wet with the dews of Tabor and Hermon" (" Clarke's Travels, "cit. by Lee). See Thomson's" Land and Book "(Central Palestine and Phoenicia), p. 208 sqq.; and Stanley," Sinai and Palestine, "ch. 9 Two great slaughters at Megiddo are mentioned in the Old Testament; the first celebrated in the Song of Deborah (<a href='B:720 1:5'>Jud 1:5</a> :19), and the second, that in which king Josiah fell (<a href='B:120 23:29'>2Ki 23:29</a> ). Both these may have been present to the seer's mind; but the allusion is not to any particular place or event." The word, like Euphrates, is the expression of an idea; the idea that swift and overwhelming destruction shall overtake all who gather themselves together against the Lord " (Milligan).


text:
Hail. See <a href='B:20 9:18'>Exo 9:18</a>.<p/>Every stone about the weight of a talent [&#969; &#962; &#964; &#945; &#955; &#945; &#957; &#964; &#953; &#945; &#953; &#945;]. The adjective, meaning of a talent's weight, agrees with hail; hail of a talent's weight; i e., having each stone of that weight. Every stone is therefore explanatory, and not in the text. Hailstones are a symbol of divine wrath. See <a href='B:290 30:30'>Isa 30:30</a>; <a href='B:330 13:11'>Eze 13:11</a>. Compare <a href='B:60 10:11'>Jos 10:11</a>.


text:
Sitteth upon many waters. Said of Babylon, <a href='B:300 51:13'>Jer 51:13</a>; the wealth of Babylon being caused both by the Euphrates and by a vast system of canals. The symbol is interpreted by some commentators as signifying Babylon, by others pagan Rome, Papal Rome, Jerusalem. Dante alludes to this passage in his address to the shade of Pope Nicholas 3, in the Bolgia of the Simonists.<p/>"The Evangelist you pastors had in mind, When she who sitteth upon many waters To fornicate with kings by him was seen. The same who with the seven heads was born, And power and strength from the ten horns received, So long as virtue to her spouse was pleasing." " Inferno, " 19, 106 - 110.


text:
Have committed fornication. The figure of a harlot committing fornication with kings and peoples occurs frequently in the prophets, representing the defection of God's Church and its attachment to others. See <a href='B:290 1:21'>Isa 1:21</a>; <a href='B:300 2:20'>Jer 2:20</a>; <a href='B:300 3:1'>Jer 3:1</a>; <a href='B:300 3:6'>Jer 3:6</a>; <a href='B:300 3:8'>Jer 3:8</a>; <a href='B:330 16:15'>Eze 16:15</a>; <a href='B:330 16:16'>Eze 16:16</a>; <a href='B:330 16:28'>Eze 16:28</a>; <a href='B:330 16:31'>Eze 16:31</a>; <a href='B:330 16:35'>Eze 16:35</a>; <a href='B:330 16:41'>Eze 16:41</a>; <a href='B:330 23:5'>Eze 23:5</a>; <a href='B:330 23:1'>Eze 23:1</a>; <a href='B:330 23:9'>Eze 23:9</a>; <a href='B:330 23:44'>Eze 23:44</a>; <a href='B:350 2:5'>Hos 2:5</a>; <a href='B:350 3:3'>Hos 3:3</a>; <a href='B:350 4:1'>Hos 4:1</a>; <a href='B:350 4:4'>Hos 4:4</a>. The word is applied to heathen cities in three places only : to Tyre, <a href='B:290 23:15'>Isa 23:15</a>; <a href='B:290 23:16'>Isa 23:16</a>; <a href='B:290 23:17'>Isa 23:17</a>; to Nineveh, <a href='B:410 3:4'>Nah 3:4</a>; and here.


text:
sitting. To manage and guide the beast.<p/>A scarlet - colored beast. The same as in ch. 13 1. This beast is ever after mentioned as to qhrion the beast. For scarlet, see on <a href='B:470 27:6'>Mat 27:6</a>.


text:
Purple [&#960; &#959; &#961; &#966; &#965; &#961; &#959; &#965; &#957;]. See on <a href='B:490 16:19'>Luk 16:19</a>.<p/>Decked [&#954; &#949; &#967; &#961; &#965; &#963; &#969; &#956; &#949; &#957; &#951;]. Lit., gilded.<p/>Precious stones [&#955; &#953; &#952; &#969; &#964; &#953; &#956; &#953; &#969;] Lit., precious stone.<p/>Golden cup. Compare <a href='B:300 51:7'>Jer 51:7</a>.<p/>Abominations [&#946; &#948; &#949; &#955; &#965; &#947; &#956; &#945; &#964; &#969; &#957;]. See on <a href='B:470 24:15'>Mat 24:15</a>.


text:
Upon her forehead a name. As was customary with harlots, who had their names inscribed on a ticket. Seneca, addressing a wanton priestess, "Nomen tuum pependit a fronte," thy name hung from thy forehead. See Juvenal, Satire 6, 123 sqq., of the profligate Messalina, "having falsely assumed the ticket of Lycisca."<p/>Mystery. Some understand this as a part of the name, others as implying that the name is to be interpreted symbolically.<p/>Babylon. See on <a href='B:670 5:13'>1Pe 5:13</a>. Tertullian, Irenaeus, and Jerome use Babylon as representing the Roman Empire. In the Middle Ages Rome is frequently styled the Western Babylon. The sect of the Fraticelli, an eremitical organization from the Franciscans in the fourteenth century, who carried the vow of poverty to the extreme and taught that they were possessed of the Holy Spirit and exempt from sin - first familiarized the common mind with the notion that Rome was the Babylon, the great harlot of the Apocalypse (see Milligan, "Latin Christianity," Book 12, ch. 6). On the passage cited from Dante (ver. 1), Dean Plumptre remarks : "The words have the interest of being a medieval interpretation of Revelations 17 1 - 15, in which, however, the harlot and the beast seem somewhat strangely blended. The harlot is the corrupted Church of Rome; the seven heads are the seven hills on which the city is built; or perhaps, with an entirely different exegesis, the seven gifts of the Spirit, or the seven sacraments With which that Church had, in its outset, been endowed : the ten horns are the ten commandments. As long as the Church was faithful to her spouse, she had the moral strength which came from those gifts, and the divine law which she represented. When that failed, she became as a harlot, and her whoredom with kings was the symbol of her alliance with secular powers for the oppression of the nations" (On "Inferno," 19, 110).


text:
Saints - martyrs. The saints include the martyrs or witnesses, but the latter word emphasizes the testimony of the saints which has been the cause of their death. For martyr; see on <a href='B:670 5:1'>1Pe 5:1</a>.


text:
To go into perdition [&#965; &#960; &#945; &#947; &#949; &#953; &#957;]. Some good texts read uJpagei, goeth. For the verb, see on <a href='B:500 6:21'>Joh 6:21</a>; <a href='B:500 8:21'>Joh 8:21</a>.<p/>In the book [&#949; &#960; &#953;]. Lit., upon.<p/>From the foundation of the world. In ordinary New Testament Greek these words would belong to are written. construe with the words immediately preceding. Compare ch. 13 8, and <a href='B:470 25:34'>Mat 25:34</a>.<p/>And yet is [&#954; &#945; &#953; &#960; &#949; &#961; &#949; &#963; &#964; &#953; &#957;]. Read kai parestai, and shall come. Lit., shall be present.


text:
Here is [&#969; &#948; &#949;]. Bespeaking attention and spiritual discernment for that which follows. See on ch. <a href='B:730 13:18'>Rev 13:18</a>.<p/>The mind [&#959; &#957; &#959; &#965; &#962;].<p/>Nouv is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining.<p/>(a) The intellectual faculty or understanding (<a href='B:490 24:45'>Luk 24:45</a> ). So here, according to some.<p/>(b) The reason, regarded as the faculty of perceiving divine things : of recognizing goodness and hating evil (<a href='B:520 1:28'>Rom 1:28</a>; <a href='B:520 7:23'>Rom 7:23</a>; <a href='B:560 4:17'>Eph 4:17</a> ).<p/>(c) The power of calm and impartial judgment (<a href='B:600 2:2'>2Th 2:2</a> )2_Nouv is a particular mode of thinking and judging : moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (<a href='B:520 14:5'>Rom 14:5</a>; <a href='B:530 1:10'>1Co 1:10</a> ). Some render here meaning.<p/>Seven mountains. Many interpreters regard this as conclusively defining the reference of the woman to Rome, which was built upon seven hills. Others deny the local reference, and understand the principle of worldly greatness and ambition. Others again claim that many cities besides Rome can boast of their seven hills, as Constantinople, Brussels, and especially Jerusalem.<p/>Upon them. Redundant, the idea being already expressed by where. A Hebraism.


text:
Are fallen [&#949; &#960; &#949; &#963; &#945; &#957;]. Lit., fell. Constantly used in the Septuagint of the violent fall or overthrow of kings or kingdoms. See <a href='B:330 29:5'>Eze 29:5</a>; <a href='B:330 30:6'>Eze 30:6</a>; <a href='B:290 21:9'>Isa 21:9</a>; <a href='B:300 50:15'>Jer 50:15</a>; <a href='B:300 51:8'>Jer 51:8</a>.


text:
Kings which [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The compound relative classifying : "of the kind which."


text:
Mind [&#947; &#957; &#969; &#956; &#951; &#957;]. Meaning primarily the faculty of knowing, mind, reason; then that which is thought or known; opinion, purpose. See <a href='B:510 20:3'>Act 20:3</a>; <a href='B:530 7:25'>1Co 7:25</a>; <a href='B:570 1:14'>Phi 1:14</a>.<p/>Shall give [&#948; &#953; &#945; &#948; &#953; &#948; &#969; &#963; &#959; &#965; &#963; &#953; &#957;]. didoasin, the present tense, give. The force of dia is over; give over.<p/>Power and authority [&#948; &#965; &#957; &#945; &#956; &#953; &#957; &#954; &#945; &#953; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. For the distinction, see on <a href='B:680 2:11'>2Pe 2:11</a>.


text:
The waters. The explanation of the symbol given here is in accordance with <a href='B:290 8:7'>Isa 8:7</a>; <a href='B:230 18:4'>Psa 18:4</a>; <a href='B:230 18:16'>Psa 18:16</a>; <a href='B:230 124:14'>Psa 124:14</a>.<p/>Peoples and multitudes, etc. See on <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:480 12:37'>Mar 12:37</a>.


text:
Upon the beast [&#949; &#960; &#953;]. Read kai and : "the ten horns - and the beast."<p/>Desolate [&#951; &#961; &#951; &#956; &#969; &#956; &#949; &#957; &#951; &#957;]. Lit., desolated, the verb being in the perfect participle.<p/>Shall eat her flesh. A token of extreme hostility. See <a href='B:230 27:2'>Psa 27:2</a>; <a href='B:400 3:3'>Mic 3:3</a>. Xenophon, speaking of the hatred between the pure Spartans and the Helots, says that no one of the pure Spartans could conceal his readiness to eat the Helot raw. Notice the plural sarkav flesh, and see on <a href='B:660 5:3'>Jas 5:3</a>.<p/>Burn [&#954; &#945; &#964; &#945; &#954; &#945; &#965; &#963; &#959; &#965; &#963; &#953; &#957;]. Rev., giving the force of kata down, burn utterly. According to some interpreters the figure is changed from the woman to a city; but this is unnecessary, as the language is probably taken from the punishment of fornication on the part of a priest's daughter (<a href='B:30 21:9'>Lev 21:9</a>; compare <a href='B:30 20:14'>Lev 20:14</a> ).


text:
Hath put [&#949; &#948; &#969; &#954; &#949; &#957;]. Rev., with stricter rendering of the aorist, did put. Lit., did give.<p/>To fulfill His will [&#960; &#959; &#953; &#951; &#963; &#945; &#953; &#964; &#951; &#957; &#947; &#957; &#969; &#956; &#951; &#957; &#945; &#965; &#964; &#959; &#965;]. See on ver. 13. Rev., more literally, to do his mind.<p/>To agree [&#960; &#959; &#953; &#951; &#963; &#945; &#953; &#956; &#953; &#945; &#957; &#947; &#957; &#969; &#956; &#951; &#957;]. Lit., to make one mind. Rev., come to one mind.<p/>The words [&#964; &#945; &#961; &#951; &#956; &#945; &#964; &#945;]. But read oiJ logoi the prophetic words. For the distinction, see on <a href='B:490 1:37'>Luk 1:37</a>.


text:
Reigneth [&#949; &#967; &#959; &#965; &#963; &#945; &#946; &#945; &#959; &#953; &#955; &#949; &#953; &#945; &#957;]. Lit., hath a kingdom.


text:
Mightily with a strong voice [&#949; &#957; &#953; &#963; &#967; &#965; &#953; &#966; &#969; &#957; &#951; &#956; &#949; &#947; &#945; &#955; &#951;]. Lit., in strength with a great voice. Omit megalh great, and read ijscura fwnh with a mighty voice. So Rev.<p/>Babylon - is fallen. The Rev. improves on the A. V. by placing fallen in the emphatic position of the Greek : "Fallen, fallen is Babylon." Compare <a href='B:290 21:9'>Isa 21:9</a>.<p/>Is become [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Lit., became.<p/>Devils [&#948; &#945; &#953; &#956; &#959; &#957; &#969; &#957;]. Properly, demons, which Rev., strangely commits to the margin. See on <a href='B:480 1:34'>Mar 1:34</a>. See <a href='B:290 13:20-22'>Isa 13:20-22</a>; <a href='B:290 34:13-15'>Isa 34:13-15</a>. Also on <a href='B:490 11:24'>Luk 11:24</a>.<p/>Hold [&#966; &#965; &#955; &#945; &#954; &#951;]. See on <a href='B:670 3:19'>1Pe 3:19</a>, and <a href='B:510 5:21'>Act 5:21</a>. Rev., in margin, prison.<p/>Cage [&#966; &#965; &#955; &#945; &#954; &#951;]. The word rendered above hold. Rev., hold. Some, however, explain it, not as a cage where they are kept, but as a place of safety to which they resort.<p/>Bird [&#959; &#961; &#957; &#949; &#959; &#965;]. Only in Revelation, here, <a href='B:730 19:17'>Rev 19:17</a>; <a href='B:730 19:21'>Rev 19:21</a>. Compare <a href='B:300 1:39'>Jer 1:39</a>.


text:
Have drunk [&#960; &#949; &#960; &#969; &#954; &#949; &#957; &#959; &#961; &#960; &#949; &#960; &#969; &#954; &#945; &#957;]. Some, however, read peptwkan have fallen. So Rev.<p/>Of the wine [&#949; &#954; &#964; &#959; &#965; &#959; &#953; &#957; &#959; &#965;]. Thus if we read have drunk. If we adopt have fallen, ejk is instrumental, by. So Rev.<p/>Of the wrath. The wine of fornication has turned to wrath against herself. Merchants [&#949; &#956; &#960; &#959; &#961; &#959; &#953;]. The word originally means one on a journey by sea or land, especially for traffic. Hence a merchant as distinguished from kaphlov a retailer or huckster.<p/>The abundance of her delicacies [&#964; &#951; &#962; &#948; &#965; &#957; &#945; &#956; &#949; &#969; &#962; &#964; &#959; &#965; &#963; &#964; &#961; &#951; &#957; &#959; &#965; &#962; &#945; &#965; &#964; &#951; &#962;]. Lit., as Rev., the power of her luxury. Strhnov is akin to stereov firm, hard, stubborn (see on steadfast, <a href='B:670 5:9'>1Pe 5:9</a> ). Hence over - strength, luxury, wantonness. Only here in the New Testament. The kindred verb strhniaw to live deliciously occurs ch. 18 7, 9.


text:
Come out of her. Compare <a href='B:300 51:6'>Jer 51:6</a>; <a href='B:300 51:45'>Jer 51:45</a>; <a href='B:290 48:20'>Isa 48:20</a>; <a href='B:290 52:11'>Isa 52:11</a>; <a href='B:40 16:26'>Num 16:26</a>.<p/>Have fellowship with [&#963; &#965; &#947; &#954; &#959; &#953; &#957; &#969; &#957; &#951; &#963; &#951; &#964; &#949;]. This compound verb is not of frequent occurrence in the New Testament. It is found only in <a href='B:560 5:11'>Eph 5:11</a>; <a href='B:570 4:14'>Phi 4:14</a>, and here. On the kindred noun sugkoinwnov companion, see on ch. <a href='B:730 1:9'>Rev 1:9</a>.


text:
Have reached [&#951; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#963; &#945; &#957;]. Lit., followed. But the best texts read ejkollhqhsan clave. Compare <a href='B:300 51:9'>Jer 51:9</a>. For different applications of the verb see on <a href='B:470 19:5'>Mat 19:5</a>; <a href='B:490 14:15'>Luk 14:15</a>; <a href='B:510 5:13'>Act 5:13</a>. Compare the classical phrase for following up closely a fleeing foe, hoerere in terga hostium, to cleave to the backs of the enemy. See also <a href='B:450 14:5'>Zec 14:5</a> (Sept.), "The valley of the mountains shall reach [&#949; &#947; &#954; &#959; &#955; &#955; &#951; &#952; &#951; &#963; &#949; &#964; &#945; &#953;] unto Azal." The radical idea of the metaphor is that of following or reaching after so as to be joined to.


text:
Double [&#948; &#953; &#960; &#955; &#969; &#963; &#945; &#964; &#949;]. Only here in the New Testament. Compare <a href='B:290 40:2'>Isa 40:2</a>; <a href='B:300 16:18'>Jer 16:18</a>; <a href='B:450 9:19'>Zec 9:19</a>. The Levitical law insisted on the double recompense. See <a href='B:20 22:4'>Exo 22:4</a>; <a href='B:20 22:7'>Exo 22:7</a>; <a href='B:20 22:9'>Exo 22:9</a>.


text:
Lived deliciously [&#949; &#963; &#964; &#961; &#951; &#957; &#953; &#945; &#963; &#949; &#957;]. See on ver. 3.<p/>Torment [&#946; &#945; &#963; &#945; &#957; &#953; &#963; &#956; &#959; &#957;]. Only in Revelation. On the kindred word, basanov torment, see on <a href='B:470 4:23'>Mat 4:23</a>; <a href='B:470 4:24'>Mat 4:24</a>.<p/>I sit a queen and am no widow. See <a href='B:290 47:8'>Isa 47:8</a>; <a href='B:430 2:15'>Zep 2:15</a>.


text:
Therefore shall her plagues come, etc. See <a href='B:290 47:8'>Isa 47:8</a>; <a href='B:290 47:9'>Isa 47:9</a>.<p/>Who judgeth [&#959; &#954; &#961; &#953; &#957; &#969; &#957;]. Read krinav judged.


text:
Merchandise [&#947; &#959; &#956; &#959; &#957;]. Only here, ver. 12, and <a href='B:510 21:3'>Act 21:3</a>. From gemw to be full. Hence, literally, lading or cargo. So Rev., in margin. The main features of the following description are taken from that of the destruction of Tyre, <a href='B:330 26:27'>Eze 26:27</a>.


text:
Fine Linen [&#946; &#965; &#963; &#963; &#959; &#965;]. See on <a href='B:490 16:19'>Luk 16:19</a>.<p/>Purple [&#960; &#959; &#961; &#966; &#965; &#961; &#945; &#962;]. See on <a href='B:490 16:19'>Luk 16:19</a>.<p/>Silk [&#963; &#951; &#961; &#953; &#954; &#959; &#965;]. Properly an adjective, meaning pertaining to the Seres. From Shrev Seres, a people of India, perhaps of modern China. Before the time of Justinian, when silkworms were first brought to Constantinople, it was thought that the Seres gathered or combed the downy substance woven by the worms from the leaves of certain trees. Hence Virgil speaks of the Seres, how they comb (depectant) the fine fleeces from the leaves (" Georgics, " 2, 121).<p/>Silk was a costly article of luxury among the Romans, so that Tacitus relates that in the reign of Tiberius a law was passed against "men disgracing themselves with silken garments" (" Annals, "2, 33)." Two hundred years after the age of Pliny, "says Gibbon," the use of pure or even of mixed silks was confined to the female sex, till the opulent citizens of Rome and the provinces were insensibly familiarized with the example of Elagabalos, the first who, by this effeminate habit, had sullied the dignity of an emperor and a man. Aorelian complained that a pound of silk was sold at Rome for twelve ounces of gold "(" Decline and Fall," ch. 40). At the time of Justinian the Persians held a monopoly of this trade. Two missionary monks residing in China imparted to Justinian the project of introducing the eggs of the silkworm into Europe, and returning to China concealed the eggs in a hollow cane and so transported them.<p/>Scarlet. See on <a href='B:470 27:6'>Mat 27:6</a>.<p/>Thyine wood [&#958; &#965; &#955; &#959; &#957; &#952; &#965; &#953; &#957; &#959; &#957;]. Ony here in the New Testament. From quia or qua the citrus, a North - African tree, a native of Barbary, used as incense and for inlaying. Pliny speaks of a mania among the Romans for tables made of this wood. The most expensive of these were called orbes, circles, because they were massive plates of wood cut from the stem in its whole diameter. Pliny mentions plates four feet in diameter, and nearly six inches Thick;. The most costly were those taken from near the root, both because the tree was broadest there, and because the wood was dappled and speckled. Hence they were described by different epithets according as the markings resembled those of the tiger, the panther, or the peacock. Vessel [&#963; &#954; &#949; &#965; &#959; &#962;]. See on <a href='B:670 3:7'>1Pe 3:7</a>, and <a href='B:510 9:15'>Act 9:15</a>. Also on goods, <a href='B:470 12:29'>Mat 12:29</a>; <a href='B:480 3:27'>Mar 3:27</a>; and strake sail, <a href='B:510 27:17'>Act 27:17</a>.<p/>Of ivory [&#949; &#955; &#949; &#966; &#945; &#957; &#964; &#953; &#957; &#959; &#957;]. Only here in the New Testament. References to ivory are frequent in the Old Testament. The navy of Tarshish brought ivory to Solomon with apes and peacocks (<a href='B:110 10:22'>1Ki 10:22</a> ). His great throne was made of it (<a href='B:110 10:18'>1Ki 10:18</a> ). Ahab's ivory palace (<a href='B:110 22:39'>1Ki 22:39</a> ) was probably a house with ivory panels. "Ivory palaces" are mentioned in <a href='B:230 45:8'>Psa 45:8</a>, and "houses of ivory" in <a href='B:370 3:15'>Amo 3:15</a>. The Assyrians carried on a great trade in this article. On the obelisk in the British Museum the captives or tribute - bearers are represented as carrying tusks. The Egyptians early made use of it in decoration, bringing it mostly from Ethiopia, where, according to Pliny, ivory was so plentiful that the natives made of it door - posts and fences, and stalls for their cattle. In the early ages of Greece ivory was frequently employed for ornamental purposes, for the trappings of horses, the handles of kegs, and the bosses of shields. Homer represents an Asiatic woman staining ivory with purple to form trappings for horses, and describes the reins of chariot - horses as adorned with ivory. The statue of Jupiter by Phidias was of ivory and gold. In the "Odyssey" of Homer, Telemachus thus addresses his companion, the son of Nestor as they contemplate the splendor of Menelaus' palace :<p/>"See, son of Nestor, my beloved friend, In all these echoing rooms the sheen of brass, Of gold, of amber and of ivory; Such is the palace of Olympian Jove." " Odyssey, " 4, 71 - 74.<p/>Marble [&#956; &#945; &#961; &#956; &#945; &#961; &#959; &#965;]. From marmairw to sparkle or glisten.


text:
Cinnamon [&#954; &#953; &#957; &#945; &#956; &#969; &#956; &#959; &#957;]. Mentioned as one of the ingredients of the holy oil for anointing (<a href='B:20 30:23'>Exo 30:23</a> ), and as a perfume for the bed (<a href='B:240 7:17'>Pro 7:17</a> ).<p/>And spice [&#954; &#945; &#953; &#945; &#956; &#969; &#956; &#959; &#957;]. These words are added by the best texts. A fragrant Indian plant, with seed in grape - like clusters, from which ointment was made. Preparations for the hair were made from it. Virgil, describing the coming golden age, says : "The Assyrian amomum shall spring up as a common plant" (" Eclogue "4, 25; Compare" Eclogue " 3, 89). Forbiger (Virgil) says that the best was raised in Armenia, a poorer quality in Media and Pontus.<p/>Fine flour [&#963; &#949; &#956; &#953; &#948; &#945; &#955; &#953; &#957;]. Only here in the New Testament.<p/>Cattle [&#954; &#964; &#951; &#957; &#951;]. See on <a href='B:490 10:34'>Luk 10:34</a>.<p/>Merchandise of horses. Merchandise is not in the text. It resumes the construction of gomon merchandise with the genitive in ver. 12.<p/>Chariots [&#961; &#949; &#948; &#969; &#957;]. A Latin word though of Gallic origin, rheda. It had four wheels.


text:
The fruits [&#951; &#959; &#960; &#969; &#961; &#945;]. Originally, the late summer or early autumn; then, generally, used of the ripe fruits of trees. Only here in the New Testament. Compare the compound fqinopwrina autumn (trees). See on whose fruit withereth, <a href='B:720 1:12'>Jud 1:12</a>, and compare Summer - fruits, <a href='B:300 40:10'>Jer 40:10</a>.<p/>That thy soul lusted after [&#964; &#951; &#962; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962; &#964; &#951; &#962; &#968; &#965; &#967; &#951; &#962; &#963; &#959; &#965;]. Lit., of the desire of thy soul.<p/>Dainty [&#955; &#953; &#960; &#945; &#961; &#945;]. From lipov grease. Hence, literally, fat. Only here in the New Testament. Homer uses it once in the sense of oily or shiny with oil, as the skin anointed after a bath. "Their heads and their fair faces shining" (" Odyssey, "14, 332). So Aristophanes (" Plutus," 616), and of oily, unctuous dishes (" Frogs, "163). Of the oily smoothness of a calm sea, as by Theocritus. The phrase liparoi podev shining feet, i e., smooth, without wrinkle, is frequent in Homer. Thus, of Agamemnon rising from his bed." Beneath his shining feet he bound the fair sandals "(" Iliad," 2, 44). Also of the condition of life; rich, comfortable : so Homer, of a prosperous old age, "Odyssey," 11, 136. Of things, bright, fresh. Of soil, fruitful. The city of Athens was called liparai, a favorite epithet. Aristophanes plays upon the two senses bright and greasy, saying that if any one flatteringly calls Athens bright, he attaches to it the honor of sardines - oiliness (" Acharnians, " 638, 9).<p/>Goodly [&#955; &#945; &#956; &#960; &#961; &#945;]. A too indefinite rendering. Better, Rev., sumptuous. See on <a href='B:490 23:11'>Luk 23:11</a>; <a href='B:660 2:2'>Jas 2:2</a>. Mostly in the New Testament of clothing. See on ch. <a href='B:730 14:6'>Rev 14:6</a>.


text:
Decked [&#954; &#949; &#967; &#961; &#965; &#963; &#969; &#956; &#949; &#957; &#951;]. See on ch. <a href='B:730 17:4'>Rev 17:4</a>.


text:
Shipmaster [&#954; &#965; &#946; &#949; &#961; &#957; &#951; &#964; &#951; &#962;]. From kubernaw to govern. Strictly, steersman. Only here and <a href='B:510 27:11'>Act 27:11</a>.<p/>All the company in ships [&#960; &#945; &#962; &#949; &#960; &#953; &#964; &#969; &#957; &#960; &#955; &#959; &#953; &#969; &#957; &#959; &#959; &#956; &#953; &#955; &#959; &#962;]. The best texts substitute oJ ejpi topon plewn, that saileth anywhere, lit., saileth to a place. So Rev.<p/>Trade by sea [&#964; &#951; &#957; &#952; &#945; &#955; &#945; &#963; &#963; &#945; &#957; &#949; &#961; &#947; &#945; &#950; &#959; &#957; &#964; &#945; &#953;]. Lit., work the sea, like the Latin mare exercent, live by seafaring. Rev., gain their living by sea.


text:
Cast dust on their heads. Compare <a href='B:330 27:30'>Eze 27:30</a>. See on <a href='B:490 10:13'>Luk 10:13</a>.


text:
Hath avenged you on her [&#949; &#954; &#961; &#953; &#957; &#949; &#957; &#964; &#959; &#954; &#961; &#953; &#956; &#945; &#965; &#956; &#969; &#957; &#949; &#958; &#945; &#965; &#964; &#951; &#962;]. Rev., more literally, hath judged your judgment on her or from her. The idea is that of exacting judgment from [&#949; &#958;]. Compare the compound verb ejkdikeiv avenge, or exact vengeance from (ch. 6 10). The meaning is either, that judgment which is your due, or what she hath judged concerning you.


text:
A mighty angel [&#949; &#953; &#962; &#945; &#947; &#947; &#949; &#955; &#959; &#962; &#953; &#963; &#967; &#965; &#961; &#959; &#962;]. Lit., "one strong angel." A great millstone. See on <a href='B:470 18:6'>Mat 18:6</a>.<p/>With violence [&#959; &#961; &#956; &#951; &#956; &#945; &#964; &#953;]. Lit. with an impulse or rush. Only here in the New Testament.


text:
Harpers. See on ch. <a href='B:730 14:2'>Rev 14:2</a>.<p/>Musicians [&#956; &#959; &#965; &#963; &#953; &#954; &#969; &#957;] Only here in the New Testament. There seems to be no special reason for changing the rendering to minstrels, as Rev. The term music had a much wider signification among the Greeks than that which we attach to it. "The primitive education at Athens consisted of two branches : gymnastics for the body, music for the mind. Music comprehended from the beginning everything appertaining to the province of the nine Muses; not merely learning the use of the lyre or how to bear part in a chorus, but also the hearing, learning, and repeating of poetical compositions, as wel as the practice of exact and elegant pronunciation - which latter accomplishment, in a language like the Greek, with long words, measured syllables, and great diversity of accentuation between one word and another, must have been far more difficult to acquire than it is in any modern European language. As the range of ideas enlarged, so the words music and musical teachers acquired an expanded meanings so as to comprehend matter of instruction at once ampler and more diversified. During the middle of the fifth century B. C. at Athens, there came thus to be found among the musical teachers men of the most distinguished abilities and eminence, masters of all the learning and accomplishments of the age, teaching what was known of Astronomy, Geography, and Physics, and capable of holding dialectical discussions with their pupils upon all the various problems then afloat among intellectual men" (Grote, "History of Greece," 6, ch. 67).<p/>Pipers [&#945; &#965; &#955; &#951; &#964; &#969; &#957;]. Rev., flute - players. Only here and <a href='B:470 9:23'>Mat 9:23</a>. The female flute - players, usually dissolute characters, were indispensable attendants at the Greek banquets. Plato makes Eryximachus in "the Symposium," say : "I move that the flute - girl who has just made her appearance, be told to go away and play to herself, or, if she likes, to the women who are within. Today let us have conversation instead" (" Symposium, "176). Again, Socrates says :" The talk about the poets seems to me like a commonplace entertainment to which a vulgar company have recourse; who, because they are not able to converse and amuse one another, while they are drinking, with the sound of their own voices and conversation, by reason of their stupidity, raise the price of flute - girls in the market, hiring for a great sum the voice of a flute instead of their own breath, to be the medium of intercourse among them "(Protagoras," 347). Compare <a href='B:290 24:8'>Isa 24:8</a>; <a href='B:330 26:13'>Eze 26:13</a>.<p/>Millstone. Compare <a href='B:300 25:10'>Jer 25:10</a>; <a href='B:470 24:41'>Mat 24:41</a>.


text:
Bridegroom - bride. Compare <a href='B:300 25:10'>Jer 25:10</a>.<p/>Great men [&#956; &#949; &#947; &#953; &#963; &#964; &#945; &#957; &#949; &#962;]. Rev., princes. See on ch. <a href='B:730 6:15'>Rev 6:15</a>.<p/>By thy sorceries [&#949; &#957; &#964; &#951; &#966; &#945; &#961; &#956; &#945; &#954; &#949; &#953; &#945; &#963; &#959; &#965;]. See on ch. <a href='B:730 9:21'>Rev 9:21</a>. Rev., more literally, with thy sorcery.<p/>Were deceived [&#949; &#960; &#955; &#945; &#957; &#951; &#952; &#951; &#963; &#945; &#957;]. Or led astray. See on <a href='B:480 12:24'>Mar 12:24</a>.


text:
Hallelujah [&#945; &#955; &#955; &#951; &#955; &#959; &#965; &#953; &#945;]. Hebrew. Praise ye the Lord. Only in Revelation and in this chapter. Fifteen of the Psalms either begin or end with this word. The Jewish anthem of praise (Psalm 104 - 109), sung chiefly at the feasts of the Passover and of Tabernacles, derived its title of the Great Hallel from the frequent use of that phrase.<p/>Honor. Omit. On the doxologies in Revelation, see on ch. <a href='B:730 1:6'>Rev 1:6</a>.


text:
True [&#945; &#955; &#951; &#952; &#953; &#957; &#945; &#953;]. See on <a href='B:500 1:9'>Joh 1:9</a>.<p/>Did corrupt [&#949; &#966; &#952; &#949; &#953; &#961; &#949; &#957;]. The imperfect tense denoting habit. Avenged [&#949; &#958; &#949; &#948; &#953; &#954; &#951; &#963; &#949; &#957;]. Exacted vengeance from [&#949; &#958;].<p/>At her hand [&#949; &#954;]. Lit., "from her hand." See on ch. <a href='B:730 2:7'>Rev 2:7</a>; <a href='B:730 18:20'>Rev 18:20</a>.


text:
All ye His servants - small and great. Compare <a href='B:230 114:13'>Psa 114:13</a>; <a href='B:230 134:1'>Psa 134:1</a>.


text:
The marriage of the Lamb. For the figure, compare <a href='B:290 54:1-8'>Isa 54:1-8</a>; <a href='B:330 16:7-14'>Eze 16:7-14</a>; <a href='B:350 2:19'>Hos 2:19</a>; <a href='B:470 9:15'>Mat 9:15</a>; <a href='B:500 3:29'>Joh 3:29</a>; <a href='B:560 5:25'>Eph 5:25</a>.


text:
Fine linen [&#946; &#965; &#963; &#963; &#953; &#957; &#959; &#957;]. See on <a href='B:490 16:19'>Luk 16:19</a>. The four vestments of the ordinary Jewish priest were made of linen or byssus. Their symbolic meaning depended in part on the whiteness and luster of their substance [&#954; &#945; &#952; &#945; &#961; &#959; &#957; &#954; &#945; &#953; &#955; &#945; &#956; &#960; &#961; &#959; &#957; &#960; &#965; &#961; &#949; &#945; &#957; &#948; &#946; &#961; &#953; &#947; &#951; &#964;].<p/>Righteousness [&#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945; &#964; &#945;]. More strictly, as Rev. righteous acts.


text:
See thou do it not [&#959; &#961; &#945; &#956; &#951;]. See not (to do it).<p/>The testimony of Jesus [&#951; &#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. Some explain as the testimony which proceeds from Jesus. Jesus, by imparting this testimony to believers imparts to them the spirit of prophecy. Others, the witness which is born to Jesus. The way of bearing this witness, the substance and essence of this testimony is the Spirit of prophecy.


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Crowns [&#948; &#953; &#945; &#948; &#951; &#956; &#945; &#964; &#945;]. See on <a href='B:670 5:4'>1Pe 5:4</a>; <a href='B:660 1:12'>Jas 1:12</a>.


text:
Dipped [&#946; &#949; &#946; &#945; &#956; &#956; &#949; &#957; &#959; &#957;]. The readings differ; some giving rJerantismenon sprinkled, others perirerammenon sprinkled round. Rev., sprinkled. Compare <a href='B:290 63:2'>Isa 63:2</a>; <a href='B:290 63:3'>Isa 63:3</a>.<p/>The Word of God [&#959; &#955; &#959; &#947; &#959; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. This name for our Lord is found in the New Testament only in the writings of John. It is one of the links which connects Revelation with John's other writings. Compare <a href='B:500 1:1-14'>Joh 1:1-14</a>; <a href='B:690 1:1'>1Jn 1:1</a>. Some object to this on the ground that, in the Gospel of John, the term is used absolutely, the Word, whereas here it is qualified, the Word of God, which the Evangelist nowhere employs, and in <a href='B:690 1:1'>1Jn 1:1</a>, the Word of life. But, as Alford observes : "It may be left to any fair - judging reader to decide whether it be not a far greater argument for identity that the remarkable designation oJ Logov the Word is used, than for diversity, that, on the solemn occasion described in the Apocalypse, the hitherto unheard adjunct of God is added." The idea of God which is represented here, underlies the absolute term the Word in <a href='B:500 1:1'>Joh 1:1</a>. It is further urged that in the Gospel oJ Logov is applied to the prehistoric Christ, while in this passage it is applied to the historic Christ. But the Dame of the historic Christ is that referred to in ver. 12, not in ver. 13. It is the name "which no one knoweth but He Himself," expressing the character of His whole redeeming work. The name in ver. 13 is that which belongs originally and essentially to Him.


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Followed [&#951; &#954; &#959; &#955; &#959; &#965; &#952; &#949; &#953;]. Note the imperfect tense denoting progression, and thus describing the advancing movement of the host.


text:
Sword. See on ch. <a href='B:730 1:16'>Rev 1:16</a>.<p/>Smite [&#960; &#945; &#964; &#945; &#963; &#963; &#951;]. See on ch. <a href='B:730 11:6'>Rev 11:6</a>.<p/>Shall rule [&#960; &#959; &#953; &#956; &#945; &#957; &#949; &#953;]. See on ch. <a href='B:730 2:27'>Rev 2:27</a>.<p/>Wine - press. See on ch. <a href='B:730 14:19'>Rev 14:19</a>.<p/>Of the fierceness and wrath [&#964; &#959; &#965; &#952; &#965; &#956; &#959; &#965; &#954; &#945; &#953; &#964; &#951; &#962; &#959; &#961; &#947; &#951; &#962;]. Omit and, and render, as Rev., the fierceness of the wrath. See on <a href='B:500 3:36'>Joh 3:36</a>. Of Almighty God [&#964; &#959; &#965; &#952; &#949; &#959; &#965; &#964; &#959; &#965; &#960; &#945; &#957; &#964; &#959; &#954; &#961; &#945; &#964; &#959; &#961; &#959; &#962;]. Lit., of God the all - ruler. See on ch. <a href='B:730 1:8'>Rev 1:8</a>.


text:
On His thigh. Some explain, on the garment where it covers the thigh to which the sword is bound. Compare <a href='B:230 45:3'>Psa 45:3</a>. Others, partly on the vesture, partly on the thigh itself, where, in an equestrian figure, the robe drops from the thigh. According to the former explanation kai and is to be taken as explanatory or definitive of the words on His vesture. Others again suppose a sword on the hilt of which the name is inscribed. Expositors refer to the custom of engraving the artist's name on the thigh of a statue. Thus Cicero says : "A most beautiful statue of Apollo, on the thigh of which the name of Myron had been graven in tiny letters of silver" (" Against Verres, "4, 43). Herodotus describes a figure of Sesostris, bearing across the breast from shoulder to shoulder the inscription written in the sacred character of Egypt :" With my own shoulders I conquered this land " (ii., 106). Rawlinson says that Assyrian figures are found with arrow - headed inscriptions engraved across them, and over the drapery as well as the body.


text:
An angel [&#949; &#957; &#945; &#945; &#947; &#947; &#949; &#955; &#959; &#957;]. Lit., "one angel." Fowls [&#959; &#961; &#957; &#949; &#959; &#953; &#962;]. See on ch. <a href='B:730 18:2'>Rev 18:2</a>. Rev., birds.<p/>Midst of heaven. See on ch. <a href='B:730 8:13'>Rev 8:13</a>.<p/>Gather yourselves together [&#963; &#965; &#957; &#945; &#947; &#949; &#963; &#952; &#949;]. The best texts read sunacqhte be gathered together, as Rev. Compare <a href='B:330 39:17'>Eze 39:17</a> sqq. The supper of the great God [&#964; &#959; &#948; &#949; &#953; &#960; &#957; &#959; &#957; &#964; &#959; &#965; &#956; &#949; &#947; &#945; &#955; &#959; &#965; &#952; &#949; &#959; &#965;]. Read to mega tou for tou megalou, and render the great supper of God.


text:
Captains [&#967; &#953; &#955; &#953; &#945; &#961; &#967; &#969; &#957;]. See on <a href='B:480 6:21'>Mar 6:21</a>; <a href='B:490 7:2'>Luk 7:2</a>.


text:
Was taken [&#949; &#960; &#953; &#945; &#963; &#952; &#951;]. See on <a href='B:510 3:7'>Act 3:7</a>.<p/>Mark. See on ch. <a href='B:730 13:16'>Rev 13:16</a>.<p/>Lake [&#955; &#953; &#956; &#957; &#951; &#957;]. See on <a href='B:490 5:1'>Luk 5:1</a>.<p/>Brimstone. See on ch. <a href='B:730 14:10'>Rev 14:10</a>.


text:
Were filled [&#949; &#967; &#959; &#961; &#964; &#945; &#963; &#952; &#951; &#963; &#945; &#957;]. See on <a href='B:470 5:6'>Mat 5:6</a>.


text:
Of the bottomless pit. See on ch. <a href='B:730 9:1'>Rev 9:1</a>. This is to be distinguished from the lake of fire. Compare ver. 10.<p/>Chain [&#945; &#955; &#965; &#963; &#953; &#957;]. See on <a href='B:480 5:4'>Mar 5:4</a>. Only here in John's writings.<p/>In his hand [&#949; &#960; &#953;]. Lit., upon : resting on or hanging upon.


text:
He laid hold [&#949; &#954; &#961; &#945; &#964; &#951; &#963; &#949; &#957;]. See on <a href='B:480 8:3'>Mar 8:3</a>; <a href='B:510 3:11'>Act 3:11</a>..<p/>The dragon [&#964; &#959; &#957; &#948; &#961; &#945; &#954; &#959; &#957; &#964; &#945;]. See on ch. <a href='B:730 12:3'>Rev 12:3</a>. The word is commonly derived from edrakon, the second aorist tense of derkomai to see clearly, in allusion to the sharp sight of the fabled dragon.<p/>Old [&#945; &#961; &#967; &#945; &#953; &#959; &#957;]. See on <a href='B:690 2:7'>1Jn 2:7</a>.<p/>The Devil. Note the three epithets : the Old Serpent, the Devil, Satan. See on <a href='B:470 4:1'>Mat 4:1</a>; <a href='B:490 10:18'>Luk 10:18</a>.


