07600
 \\He shall rule\\ (\\poimanei\\). Future active of \\poimain\\, to shepherd
 (from \\poimn\\, shepherd), also from
 # Ps 2:8
 See again
 # Re 7:17; 12:5; 19:15
 \\With a rod of iron\\ (\\en rabdi sidri\\). Continuing the quotation.
 Instrumental use of \\en\\. \\Rabdos\\ (feminine) is the royal sceptre
 and indicates rigorous rule. \\The vessels of the potter\\ (\\ta skeu\\
 \\ta keramika\\). Old adjective, belonging to a potter (\\kerameus,\\
 \\keramos\\), here only in N.T. \\Are broken to shivers\\ (\\suntribetai\\).
 Present passive indicative of \\suntrib\\, old verb, to rub
 together, to break in pieces
 # Mr 14:3

07601
 \\As I also have received\\ (\\hs kag eilpha\\). Perfect active
 indicative of \\lamban\\. Christ still possesses the power from the
 Father
 # Ac 2:33; Ps 2:7
 \\The morning star\\ (\\ton astera ton prinon\\). "The star the morning
 one." In
 # 22:16
 Christ is the bright morning star. The victor will have Christ
 himself.

07602
07603
 \\In Sardis\\ (\\en Sardesin\\). Some thirty miles south-east of
 Thyatira, old capital of Lydia, wealthy and the home of Croesus,
 conquered by Cyrus and then by Alexander the Great, in B.C. 214
 by Antiochus the Great, at the crossing of Roman roads, in a
 plain watered by the river Pactolus, according to Pliny the place
 where the dyeing of wool was discovered, seat of the licentious
 worship of Cybele and the ruins of the temple still there, called
 by Ramsay (_op. cit._, p. 354) "the city of Death," city of
 softness and luxury, of apathy and immorality, "a contrast of
 past splendour and present unresting decline" (Charles). Along
 with Laodicea it was blamed most of all the seven churches. \\That\\
 \\hath the seven Spirits of God\\ (\\ho echn ta hepta pneumata tou\\
 \\theou\\). For which picture of the Holy Spirit see
 # 1:4
 \\And the seven stars\\ (\\kai tous hepta asteras\\). As in
 # 1:16,20
 \\A name that thou livest\\ (\\onoma hoti zis\\). A name in contrast
 with reality. The \\hoti\\ clause in apposition with \\onoma\\. \\And thou\\
 \\art dead\\ (\\kai nekros ei\\). "The paradox of death under the name of
 life" (Swete). Not complete (a nucleus of life) death (verse
 # 2
 but rapidly dying. See the picture in
 # Jas 2:17; 2Co 6:9; 2Ti 3:5

07604
 \\Be thou watchful\\ (\\ginou grgorn\\). Periphrastic imperative with
 present middle of \\ginomai\\ (keep on becoming) and present active
 participle of \\grgore\\ (late present from perfect \\egrgora\\ and
 that from \\egeir\\, as in
 # Mt 24:42
 and see
 # 16:15
 for \\grgore\\ also. He does not say "Arise from the dead"
 # Eph 5:14
 for there are vestiges of life. Those still alive are addressed
 through the angel of the church. \\Stablish the things that remain\\
 (\\strison ta loipa\\). First aorist active imperative of \\striz\\,
 to make stable. Those not actually dead, but in grave peril. See
 a like command to Titus in Crete
 # Tit 1:5
 Every new pastor faces such a problem. \\Which were ready to die\\
 (\\ha emellon apothanein\\). Imperfect active plural because the
 individuals, though neuter plural, are regarded as living
 realities. The imperfect looking on the situation "with a
 delicate optimism" (Swete) as having passed the crisis, a sort of
 epistolary imperfect. \\For I have found no works of thine\\ (\\ou gar\\
 \\heurka sou erga\\). "For I have not found any works of thine."
 Perfect active indicative of \\heurisk\\. The church as a whole
 represented by \\sou\\ (thy). \\Fulfilled\\ (\\peplrmena\\). Perfect
 passive predicate participle of \\plro\\. Their works have not
 measured up to God's standard (\\enpion tou theou mou\\).

07605
 \\Remember\\ (\\mnmoneue\\). "Keep in mind," as in
 # 2:5
 \\Therefore\\ (\\oun\\). Resumptive and coordinating as in
 # 1:19; 2:5
 \\Thou hast received\\ (\\eilphas\\). Perfect active indicative of
 \\lamban\\, "as a permanent deposit" (Vincent). \\Didst hear\\
 (\\kousas\\). First aorist active indicative, the act of hearing at
 the time. \\And keep it\\ (\\kai trei\\). Present active imperative of
 \\tre\\, "hold on to what thou hast." \\And repent\\ (\\kai metanoson\\).
 First aorist active imperative of \\metanoe\\, "Turn at once." \\If\\
 \\therefore thou shalt not watch\\ (\\ean oun m grgorsis\\).
 Condition of third class with \\ean m\\ and the first aorist
 (ingressive) active subjunctive of \\grgore\\, "if then thou do not
 wake up." \\I will come\\ (\\hx\\). Certainly future active here,
 though probably aorist subjunctive in
 # 2:25
 \\As a thief\\ (\\hs klepts\\). As Jesus had already said
 # Mt 24:43; Lu 12:39
 as Paul had said
 # 1Th 5:2
 as Peter had said
 # 2Pe 3:10
 as Jesus will say again
 # Re 16:15
 \\Thou shalt not know\\ (\\ou m gnis\\). Strong double negative \\ou m\\
 with second aorist active subjunctive of \\ginsk\\, though some
 MSS. have the future middle indicative \\gnsi\\. \\What hour\\ (\\poian\\
 \\hran\\). A rare classical idiom (accusative) surviving in the
 _Koin_ rather than the genitive of time, somewhat like
 # Joh 4:52; Ac 20:16
 (Robertson, _Grammar_, p. 470f.). Indirect question with \\poian\\.

07606
 \\A few names\\ (\\oliga onomata\\). This use of \\onoma\\ for persons is
 seen in the _Koin_ (Deissmann, _Bible Studies_, p. 196f.) as in
 # Ac 1:15; Re 11:13
 \\Did not defile\\ (\\ouk emolunan\\). First aorist active indicative of
 \\molun\\
 # 1Co 8:7; 1Pe 1:4
 pollution. \\They shall walk\\ (\\peripatsousin\\). Future active of
 \\peripate\\, promise of fellowship with Christ (\\met' emou\\, with me)
 "in white" (\\en leukois\\), as symbols of purity
 # 7:9,13
 like the angel
 # Mt 28:3
 with possibly a reference to Enoch
 # Ge 5:22
 For they are worthy (\\hoti axioi eisin\\). To walk with Christ, not
 worthy in the same sense as God and Christ
 # 4:11; 5:9
 but in a relative sense. See
 # Re 16:6
 for bad sense of \\axios\\.

07607
 \\Shall be arrayed\\ (\\peribaleitai\\). Future middle indicative of
 \\periball\\, to fling around one, here and in
 # 4:4
 with \\en\\ and the locative, but usually in this book with the
 accusative of the thing, retained in the passive or with the
 middle
 # 7:9,13; 10:1; 11:3; 12:1; 17:4; 18:16; 19:8,13
 \\In white garments\\ (\\en himatiois leukois\\). Apparently the
 spiritual bodies in the risen life as in
 # 2Co 5:1,4
 and often in Revelation
 # 3:4,5; 6:11; 7:9,13; 19:8
 \\I will in no wise blot out\\ (\\ou m exaleips\\). Strong double
 negative \\ou m\\ and the first aorist active (or future) of
 \\exaleiph\\, old word, to wipe out
 # Ac 3:19
 \\Of the book of life\\ (\\ek ts biblou ts zs\\). Ablative case with
 \\ek\\. This divine register first occurs in
 # Ex 32:32
 and often in the O.T. See
 # Lu 10:20; Php 4:3; Re 13:8; 20:15; 21:27
 The book is in Christ's hands
 # 13:8; 21:27
 \\His name\\ (\\to onoma autou\\). The name of the one who overcomes (\\ho\\
 \\nikn\\). Clear reminiscence of the words of Christ about
 confessing to the Father those who confess him here
 # Mt 10:32; Mr 8:38; Lu 9:26; 12:8
 Whether John knew the Synoptic Gospels (and why not?) he
 certainly knew such sayings of Jesus.

07608
07609
 \\In Philadelphia\\ (\\en Philadelphii\\). Some twenty-eight miles
 south-east of Sardis, in Lydia, subject to earthquakes, rebuilt
 by Tiberius after the great earthquake of A.D. 17, for a time
 called in coins Neo-Caesarea, in wine-growing district with
 Bacchus (Dionysos) as the chief deity, on fine Roman roads and of
 commercial importance, though not a large city, called by Ramsay
 (_op. cit._, p. 392) "the Missionary City" to promote the spread
 of the Graeco-Roman civilization and then of Christianity, later
 offering stubborn resistance to the Turks (1379-90 A.D.) and now
 called Ala-Sheher (reddish city, Charles, from the red hills
 behind it). The chief opposition to the faithful little church is
 from the Jews (cf.
 # Ro 9-11
 There are some 1,000 Christians there today. \\The holy, he that is\\
 \\true\\ (\\ho hagios, ho althinos\\). Separate articles (four in all)
 for each item in this description. "The holy, the genuine."
 Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \\Ho\\
 \\hagios\\ is ascribed to God in
 # 4:8; 6:10
 (both \\hagios\\ and \\althinos\\ as here), but to Christ in
 # Mr 1:24; Lu 4:34; Joh 6:69; Ac 4:27,30; 1Jo 2:20
 a recognized title of the Messiah as the consecrated one set
 apart. Swete notes that \\althinos\\ is _verus_ as distinguished
 from _verax_ (\\alths\\). So it is applied to God in
 # 6:10
 and to Christ in
 # 3:14; 19:11
 as in
 # Joh 1:9; 6:32; 15:1
 \\He that hath the key of David\\ (\\ho echn tn klein Daueid\\). This
 epithet comes from
 # Isa 22:22
 where Eliakim as the chief steward of the royal household holds
 the keys of power. Christ as the Messiah
 # Re 5:5; 22:16
 has exclusive power in heaven, on earth, and in Hades
 # Mt 16:19; 28:18; Ro 14:9; Php 2:9; Re 1:18
 Christ has power to admit and exclude of his own will
 # Mt 25:10; Eph 1:22; Re 3:21; 19:11-16; 20:4; 22:16
 \\And none shall shut\\ (\\kai oudeis kleisei\\). Charles calls the
 structure Hebrew (future active indicative of \\klei\\), and not
 Greek because it does not correspond to the present articular
 participle just before \\ho anoign\\ (the one opening), but it
 occurs often in this book as in the very next clause, "and none
 openeth" (\\kai oudeis anoigei\\) over against \\klein\\ (present active
 participle, opening) though here some MSS. read \\kleiei\\ (present
 active indicative, open).

07610
 \\I have set\\ (\\dedka\\). Perfect active indicative of \\didmi\\, "I have
 given" (a gift of Christ, this open door). See
 # Lu 12:51
 for a like use of \\didmi\\. \\A door opened\\ (\\thuran neigmenn\\).
 Perfect (triple reduplication) passive predicate participle of
 \\anoig\\ (verse
 # 7
 accusative feminine singular. The metaphor of the open door was a
 common one
 # Joh 10:7-9; Ac 14:27; 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:20; 4:1
 Probably it means here a good opportunity for missionary effort
 in spite of the Jewish hostility. \\Which\\ (\\hn--autn\\). Pleonastic
 vernacular and Hebrew repetition of the personal pronoun \\autn\\
 (it) after the relative \\hn\\ (which). Direct reference to the
 statement in verse
 # 7
 \\That\\ (\\hoti\\). This conjunction resumes the construction of \\oida\\
 \\sou ta erga\\ (I know thy works) after the parenthesis
 (\\idou--autn\\, Behold--shut). \\A little power\\ (\\mikran dunamin\\).
 Probably "little power," little influence or weight in
 Philadelphia, the members probably from the lower classes
 # 1Co 1:26
 \\And didst keep\\ (\\kai etrsas\\). "And yet (adversative use of \\kai\\)
 didst keep" (first aorist active indicative of \\tre\\) my word in
 some crisis of trial. See
 # Joh 17:6
 for the phrase "keeping the word." \\Didst not deny\\ (\\ouk rns\\).
 First aorist middle indicative second person singular of
 \\arneomai\\. The issue was probably forced by the Jews (cf.
 # 2:9
 but they stood true.

07611
 \\I give\\ (\\did\\). Late omega form for \\didmi\\, but the \\-mi\\ form
 in
 # 17:13
 (\\didoasin\\). These Jewish converts are a gift from Christ. For
 this use of \\didmi\\ see
 # Ac 2:27; 10:40; 14:3
 There is ellipse of \\tinas\\ before \\ek\\ as in
 # 2:10
 (\\ex humn\\) and see
 # 2:9
 for "the synagogue of Satan." \\Of them which say\\ (\\tn legontn\\).
 Ablative plural in apposition with \\sunaggs\\. On the construction
 of \\heautous Ioudaious einai\\
 See note on "Re 2:9"
  (\\Ioudaious einai heautous\\, the order of words being immaterial).
 \\But do lie\\ (\\alla pseudontai\\). Present middle indicative of
 \\pseudomai\\, explanatory positive, addition here to \\kai ouk eisin\\
 of
 # 2:9
 in contrast also with \\ho althinos\\ of verse
 # 7
 and in Johannine style
 # Joh 8:44; 1Jo 1:10; 2:4
 \\I will make them\\ (\\pois autous\\). Future active indicative of
 \\poie\\, resuming the prophecy after the parenthesis
 (\\tn--pseudontai\\, which say--but do lie). \\To come and worship\\
 (\\hina hxousin kai proskunsousin\\). "That they come and worship"
 (final clause, like _facio ut_ in Latin, with \\hina\\ and the future
 active of \\hk\\ and \\proskune\\). The language is based on
 # Isa 45:14; 60:14
 The Jews expected homage (not worship in the strict sense) from
 the Gentiles, but it will come to the Christians at last
 # 1Co 14:24
 Later Ignatius (_Philad_. 6) warns this church against Judaizing
 Christians, perhaps one result of an influx of Jews. \\And to know\\
 (\\kai gnsin\\). Continuation of the purpose clause with \\hina\\, but
 with the second aorist active subjunctive rather than the less
 usual future indicative. See both constructions also with \\hina\\ in
 # 22:14
 Probably a reminiscence of
 # Isa 43:4
 in \\eg gapsa se\\ (I loved thee), first aorist active indicative.

07612
 \\Patience\\ (\\hupomens\\). "Endurance" as in
 # 13:10; 14:12
 as also in
 # 2Th 3:5
 \\Thou didst keep\\ (\\etrsas\\) \\--I also will keep\\ (\\kag trs\\).
 Aorist active indicative and future active corresponding to each
 other. For a like play on the tenses of this verb by Christ see
 # Joh 17:6
 (\\tetrkan\\),
 # Joh 17:11
 (\\trson\\),
 # Joh 17:12
 (\\etroun\\). \\From the hour of trial\\ (\\ek ts hras tou peirasmou\\).
 This use of \\ek\\ after \\tre\\ in
 # Joh 17:15
 \\apo\\ in
 # Jas 1:27
 Trial brings temptation often
 # Jas 1:2,13
 Jesus endured
 # Heb 12:1
 and he will help them. There is still a church in Philadelphia in
 spite of the Turks. \\Which is to come\\ (\\ts mellouss erchesthai\\).
 Agreeing with \\hras\\ (feminine), not with \\peirasmou\\ (masculine).
 \\Upon the whole world\\ (\\epi ts epoikoumens hols\\). The inhabited
 earth (\\gs\\) as in
 # Re 12:19; Lu 2:1; Ac 16:6
 etc.), not the physical earth, but the world of men as explained
 by the next clause. \\To try\\ (\\peirasai\\). First aorist active
 infinitive of purpose from \\peiraz\\, probably to tempt (cf. the
 demons in
 # 9:1-21
 not merely to afflict
 # 2:10
 \\That dwell upon the earth\\ (\\tous katoikountas epi ts gs\\).
 Present active articular participle of \\katoike\\, explaining "the
 whole world" just before.

07613
 \\I come quickly\\ (\\erchomai tachu\\). As in
 # 2:16; 22:7,12,20
 "The keynote of the book" (Beckwith). But allow the author's own
 meaning of "quickly." \\Hold fast that which thou hast\\ (\\kratei ho\\
 \\echeis\\). Sort of motto for each church
 # 2:25
 \\That no one take\\ (\\hina mdeis labi\\). Purpose clause with \\hina\\
 and second aorist active subjunctive of \\lamban\\. Here to take
 away "thy crown"
 # 2:10
 which will be thine if really won and not forfeited by failure
 # 2Ti 4:8
 In that case it will go to another
 # Mt 25:28; Ro 11:17

07614
 \\He that overcometh\\ (\\ho nikn\\). Nominative absolute as in
 # 2:26
 resumed by the accusative \\auton\\ (him). \\A pillar\\ (\\stulon\\). Old
 word for column, in N.T. only here,
 # 10:1; Ga 2:9; 1Ti 3:15
 Metaphorical and personal use with a double significance of being
 firmly fixed and giving stability to the building. Philadelphia
 was a city of earthquakes. "Temple" (\\naos\\) here is also
 metaphorical
 # 7:15
 as in
 # 1Ti 3:15
 for the people of God. In
 # 21:22
 we read that there is no temple in the heavenly Jerusalem
 # 21:10-22:5
 descending as the new Jerusalem with God himself as the temple,
 though the metaphorical temple is mentioned in
 # 7:15
 \\He shall go out thence no more\\ (\\ex ou m elthi\\). Strong double
 negative \\ou m\\ with the second aorist active subjunctive of
 \\erchomai\\. The subject is \\ho nikn\\ (the one overcoming). "Fixity
 of character is at last achieved" (Charles). He, like the \\stulos\\
 (pillar), remains in place. \\Upon him\\ (\\ep' auton\\). Upon \\ho nikn\\
 (the victor), not upon the pillar (\\stulos\\). He receives this
 triple name (of God, of the city of God, of Christ) on his
 forehead
 # 14:1; 7:3; 17:5; 22:4
 just as the high-priest wore the name of Jehovah upon his
 forehead
 # Ex 28:36,38
 the new name
 # 2:17
 without any magical or talismanic power, but as proof of
 ownership by God, as a citizen of the New Jerusalem, with the new
 symbol of the glorious personality of Christ
 # Re 19:12
 in contrast with the mark of the beast on others
 # 13:17; 14:17
 For citizenship in God's city see
 # Ga 4:26; Php 3:20; Heb 11:10; 12:22; 13:14
 \\The new Jerusalem\\ (\\ts kains Ierousalm\\). Not \\neas\\ (young), but
 \\kains\\ (fresh). See also
 # 21:2,10
 and already
 # Ga 4:26; Heb 12:22
 Charles distinguishes between the Jerusalem before the final
 judgment and this new Jerusalem after that event. Perhaps so! In
 the Apocalypse always this form \\Ierousalm\\
 # 3:12; 21:2,10
 but in John's Gospel \\Hierosoluma\\
 # 1:19
 etc.). \\Which cometh down\\ (\\h katabainousa\\). Nominative case in
 apposition with the preceding genitive \\poles\\ as in
 # 1:5; 2:20
 etc. \\Mine own new name\\ (\\to onoma mou to kainon\\). For which see
 # 2:17; 19:12,16
 Christ himself will receive a new name along with all else in the
 future world (Gressmann).

07615
07616
 \\In Laodicea\\ (\\en Laodikii\\). Forty miles south-east of
 Philadelphia and some forty miles east of Ephesus, the last of
 the seven churches addressed with special messages, on the river
 Lycus on the border of Phrygia, near Colossae and Hierapolis,
 recipient of two letters by Paul
 # Col 4:16
 on the great trade-route from Ephesus to the east and seat of
 large manufacturing and banking operations (especially of woollen
 carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_,
 p. 40ff.), centre of the worship of Asklepios and seat of a
 medical school and also of a provincial court where Cicero lived
 and wrote many of his letters, home of many Jews, called by
 Ramsay (_op. cit._, p. 413) "the City of Compromise," the church
 here founded apparently by Epaphras
 # Col 1:7; 4:12
 now a deserted ruin, one of six cities with this name (meaning
 justice of the people). No praise is bestowed on this church, but
 only blame for its lukewarmness. \\The Amen\\ (\\ho Amn\\). Personal
 (masculine article) name here alone, though in
 # Isa 65:16
 we have "the God of Amen" understood in the LXX as "the God of
 truth" (\\ton theon ton althinon\\). Here applied to Christ. See
 # 1:5
 for \\ho martus ho pistos\\ (the faithful witness) and
 # 3:7
 for \\ho althinos\\ (the genuine), "whose testimony never falls
 short of the truth" (Swete). \\The beginning of the creation of\\
 \\God\\ (\\h arch ts ktises tou theou\\). Not the first of creatures
 as the Arians held and Unitarians do now, but the originating
 source of creation through whom God works
 # Col 1:15,18
 a passage probably known to the Laodiceans,
 # Joh 1:3; Heb 1:2
 as is made clear by
 # 1:18; 2:8; 3:21; 5:13

07617
 \\Neither cold\\ (\\oute psuchros\\). Old word from \\psuch\\, to grow cold
 # Mt 24:12
 in N.T. only
 # Mt 10:42
 and this passage. \\Nor hot\\ (\\oute zestos\\). Late verbal from \\ze\\, to
 boil,
 # Ro 12:11
 boiling hot, here only in N.T. \\I would thou wert\\ (\\ophelon s\\).
 Wish about the present with \\ophelon\\ (really \\phelon\\, second
 aorist active indicative of \\opheil\\, without augment) with the
 imperfect \\s\\ (instead of the infinitive) as in
 # 2Co 11:1
 when the old Greek used \\eithe\\ or \\ei gar\\. See
 # 1Co 4:8
 for the aorist indicative and
 # Ga 5:12
 for the future.

07618
 \\Lukewarm\\ (\\chliaros\\). Tepid. Old adjective from \\chli\\, to liquefy,
 to melt, here alone in N.T. \\I will\\ (\\mell\\). "I am about to," on
 the point of. \\Spew thee\\ (\\se emesai\\). First aorist active
 infinitive of \\eme\\, old verb to vomit, to reject with extreme
 disgust, here alone in N.T.

07619
 \\I am rich\\ (\\hoti plousios eimi\\). Recitative \\hoti\\ like quotation
 marks before direct quotation. Old adjective from \\ploutos\\,
 riches, wealth. Laodicea was a wealthy city and the church
 "carried the pride of wealth into its spiritual life" (Swete).
 \\Have gotten riches\\ (\\peploutka\\). Perfect active indicative of
 \\ploute\\, old verb from \\ploutos\\, used here of imagined spiritual
 riches which the church did not possess, just the opposite of
 church in Smyrna (poor in wealth, rich in grace). This church was
 in a rich city and was rich in pride and conceit, but poor in
 grace and ignorant of its spiritual poverty (\\ouk oidas\\, knowest
 not). \\The wretched one\\ (\\ho talaipros\\). Old adjective from \\tla\\,
 to endure, and \\pros\\, a callus, afflicted, in N.T. only here and
 # Ro 7:24
 Note the one article in the predicate with all these five
 adjectives unifying the picture of sharp emphasis on "thou" (\\su\\),
 "thou that boastest." \\Miserable\\ (\\eleeinos\\). Pitiable as in
 # 1Co 15:19
 \\Poor\\ (\\ptchos\\). See
 # 2:9
 for spiritual poverty. Perhaps some local example of
 self-complacency is in mind. \\Blind\\ (\\tuphlos\\). Spiritual blindness
 as often
 # Mt 23:17
 and note "eye-salve" in verse
 # 18
 \\Naked\\ (\\gumnos\\). "The figure completes the picture of actual
 poverty" (Beckwith). See
 # 15,16

07620
 \\I counsel\\ (\\sumbouleu\\). Present active indicative, old compound
 from \\sumboulos\\, counsellor
 # Ro 11:34
 as in
 # Joh 18:14
 Almost ironical in tone. \\To buy\\ (\\agorasai\\). First aorist active
 infinitive of \\agoraz\\ (from \\agora\\, market-place), rich as they
 think themselves to be. \\From me\\ (\\par' emou\\). From my side,
 emphatic. \\Refined by fire\\ (\\pepurmenon ek puros\\). Perfect passive
 participle of \\puro\\ (as in
 # 1:15
 and the metaphor carried on by \\ek puros\\, "fired by fire." Purity
 by removing dross
 # Ps 66:10
 like
 # 1Pe 1:7
 \\That thou mayest become rich\\ (\\hina ploutsis\\). Purpose clause
 with \\hina\\ and the ingressive first aorist active of \\ploute\\,
 spiritual riches. \\That thou mayest clothe thyself\\ (\\hina\\
 \\peribali\\). Purpose clause with \\hina\\ and second aorist middle
 (direct) subjunctive of \\periball\\, to fling round one as in
 # 3:5
 \\Be not made manifest\\ (\\m phanerthi\\). Continued purpose clause
 with negative \\m\\ and first aorist passive subjunctive of
 \\phanero\\. \\Nakedness\\ (\\gumnottos\\). Late and rare word from
 \\gumnos\\, naked, in N.T. only here,
 # 2Co 11:27; Ro 8:35
 Cf.
 # Re 16:15; 20:13; 2Co 5:2
 \\Eye-salve\\ (\\kollourion\\). Diminutive of \\kollura\\ (coarse bread of
 cylindrical shape), object of \\agorasai\\, name for a famous
 Phrygian powder for the eyes made in Laodicea (Charles), Latin
 _collyrium_ (used for eye-salve by Horace and Juvenal). \\To\\
 \\anoint\\ (\\egchrisai\\). First aorist active infinitive (epexegetic)
 of \\egchri\\, late compound (\\en, chri\\, Strabo, Epictetus), to rub
 in, here only in N.T. \\That thou mayest see\\ (\\hina blepis\\).
 Another purpose clause with \\hina\\ and the present active
 subjunctive (keep on seeing).

07621
 Free rendering of
 # Pr 3:12
 (in
 # Heb 12:6
 but with \\hous ean\\ (indefinite relative plural) for \\hon\\ (definite
 relative singular), with \\phil\\ instead of \\agapi\\ and with the
 first person \\paideu\\ for \\paideuei\\ (the Lord chastens, from
 \\pais\\, child, training a child) and with \\elegch\\ (reprove) added.
 \\Be zealous\\ (\\zleue\\). Present active imperative of \\zleu\\, in good
 sense (from \\zlos, ze\\, to boil), in opposition to their
 lukewarmness, here only in N.T. (elsewhere \\zlo\\), "keep on being
 zealous." \\Repent\\ (\\metanoson\\). Ingressive first aorist active
 imperative of \\metanoe\\.

07622
 \\I stand at the door\\ (\\hestka epi tn thuran\\). Perfect active of
 \\histmi\\ (intransitive). Picture of the Lord's advent as in
 # Mt 24:33; Jas 5:9
 but true also of the individual response to Christ's call
 # Lu 12:36
 as shown in Holman Hunt's great picture. Some see a use also of
 # So 5:2
 \\If any man hear--and open\\ (\\ean tis akousi kai anoixi\\).
 Condition of third class with \\ean\\ and first aorist (ingressive)
 active subjunctive of \\akou\\ and \\anoig\\. See
 # Joh 10:3; 18:37
 See the picture reversed (Swete) in
 # Lu 13:25; Mt 25:10
 \\I will come in to him\\ (\\eiseleusomai\\). Future middle of
 \\eiserchomai\\. See
 # Mr 15:43; Ac 11:3
 for \\eiserchomai pros\\, to go into a man's house. Cf.
 # Joh 14:23
 \\Will sup\\ (\\deipns\\). Future active of \\deipne\\, old verb, from
 \\deipnon\\ (supper), as in
 # Lu 17:8
 Fellowship in the Messianic kingdom
 # Lu 22:30; Mr 14:25; Mt 26:29
 Purely metaphorical, as is plain from
 # 1Co 6:13

07623
 \\He that overcometh\\ (\\ho nikn\\). Absolute nominative again as in
 # 3:12
 but resumed this time by the dative \\auti\\ as in
 # 2:26
 \\To sit\\ (\\kathisai\\). First aorist active infinitive of \\kathiz\\.
 This promise grows out of the prophecy that the saints will share
 in the Messiah's rule, made to the twelve
 # Mt 19:28; Lu 22:29
 repeated by Paul
 # 1Co 6:2
 enlarged in
 # Re 22:1-5
 (to last forever,
 # 2Ti 2:11
 James and John took this hope and promise literally
 # Mr 10:40
 not metaphorically. \\As I also overcame\\ (\\hs kag eniksa\\). First
 aorist active indicative of \\nika\\, looking back on the victory as
 over in the past. In
 # Joh 16:33
 before the Cross Jesus says \\Eg nenikka ton kosmon\\ (perfect
 active), emphasizing the abiding effect of the victory. \\Sat down\\
 (\\ekathisa\\). "I took my seat"
 # Heb 1:3
 where Christ is now
 # Re 22:3; Col 3:1
 Cf.
 # 1Jo 5:4; Re 2:27
 Each of these seven messages begins alike and ends alike. Each is
 the message of the Christ and of the Holy Spirit to the angel of
 the church. Each has a special message suited to the actual
 condition of each church. In each case the individual who
 overcomes has a promise of blessing. Christ the Shepherd knows
 his sheep and lays bare the particular peril in each case.

07624
07625
 \\After these things\\ (\\meta tauta\\). Change in the panorama, not
 chronology
 # 7:1,9; 15:5; 18:1; 19:1
 This vision is of heaven, not of earth as was true of chapters
 # Re 1; 2
 The first vision of Christ and the messages to the seven churches
 began in
 # 1:12
 This new vision of the throne in heaven
 # 4:1-11
 succeeds that to which it here alludes. \\I saw\\ (\\eidon\\). Second
 aorist active indicative of \\hora\\. \\Behold\\ (\\idou\\). Exclamation of
 vivid emotion as John looked. No effect on the structure and
 nominative case \\thura\\ (door) follows it. \\Opened\\ (\\neigmen\\).
 Perfect (triple reduplication) passive participle of \\anoig\\ as in
 # 3:8
 (door of opportunity) and
 # 3:20
 (door of the heart), here the door of revelation (Swete). \\In\\
 \\heaven\\ (\\en ti ourani\\). As in
 # Eze 1:1; Mr 1:10; Joh 1:51
 In Revelation always in singular except
 # 12:12
 \\The first\\ (\\h prt\\). Reference is to
 # 1:10
 \\Speaking\\ (\\lalouss\\). From \\lale\\, rather \\legouss\\ of
 # 1:10
 from \\leg\\, both agreeing with \\salpiggos\\ (trumpet). \\Saying\\
 (\\legn\\). Present active participle of \\leg\\ repeating the idea of
 \\lalouss\\, but in the nominative masculine singular construed with
 \\phn\\ (feminine singular), construction according to sense
 because of the person behind the voice as in
 # 11:15; 19:14
 \\Come up\\ (\\anaba\\). Short _Koin_ form for \\anabthi\\ (second aorist
 active imperative second person singular of \\anabain\\). \\Hither\\
 (\\hde\\). Originally "here," but vernacular use
 # Joh 6:25; 10:27
 \\I will show\\ (\\deix\\). Future active of \\deiknumi\\ in same sense in
 # 1:1
 \\Hereafter\\ (\\meta tauta\\). Some editors (Westcott and Hort) connect
 these words with the beginning of verse
 # 2

07626
 \\Straightway I was in the Spirit\\ (\\euthes egenomn en pneumati\\).
 But John had already "come to be in the Spirit"
 # 1:10
 the very same phrase). Perhaps here effective aorist middle
 indicative while ingressive aorist in
 # 1:10
 (sequel or result, not entrance), "At once I found myself in the
 Spirit" (Swete), not "I came to be in the Spirit" as in
 # 1:10
 \\Was set\\ (\\ekeito\\). Imperfect middle of \\keimai\\, old verb, used as
 passive of \\tithmi\\. As the vision opens John sees the throne
 already in place as the first thing in heaven. This bold imagery
 comes chiefly from
 # 1Ki 22:19; Isa 6:1; Eze 1:26-28; Da 7:9
 One should not forget that this language is glorious imagery, not
 actual objects in heaven. God is spirit. The picture of God on
 the throne is common in the O.T. and the N.T.
 # Mt 5:34; 23:22; Heb 1:3
 and in nearly every chapter in the Revelation,
 # 1:4
 etc.). The use of \\kathmenos\\ (sitting) for the name of God is
 like the Hebrew avoidance of the name _Jahweh_ and is
 distinguished from the Son in
 # 6:16; 7:10
 \\Upon the throne\\ (\\epi ton thronon\\). \\Epi\\ with the accusative, as in
 # 4:4; 6:2,4; 11:16; 20:4
 but in verses
 # 9,10, 4:1,7,13; 6:16; 7:15
 we have \\epi tou thronou\\ (genitive), while in
 # 7:10; 19:14; 21:5
 we have \\epi ti throni\\ (locative) with no great distinction in
 the resultant idea.

07627
 \\To look upon\\ (\\horasei\\). Locative case of \\horasis\\, old word (from
 \\hora\\, to see) for appearance (in appearance) as in
 # Eze 1:5,26
 \\Like a jasper stone\\ (\\homoios iaspidi\\). Associative-instrumental
 case of \\iaspis\\, old word (Persian), used for stones of different
 colors, one opaque like opal, one translucent
 # 21:11,18
 possibly here, only N.T. examples), one a red or yellow stone
 # Isa 54:12
 Some even take it for the diamond. Certainly not our cheap modern
 jasper. \\A sardius\\ (\\sardii\\). Old word, in N.T. only here and
 # 21:20
 The carnelian or other red stone, derived from Sardis (Pliny).
 \\Rainbow\\ (\\iris\\). Old word, in N.T. only here and
 # 10:1
 From
 # Eze 1:28
 \\An emerald\\ (\\smaragdini\\). Adjective (from \\smaragdos\\,
 # Re 21:19
 of emerald (supply \\lithi\\), in associative instrumental case
 after \\homoios\\. John sees no form for God
 # Ex 24:10
 but only the brilliant flashing gems. "In the vision the flashing
 lustre of the \\iaspis\\ and the fiery red of the \\sard\\ are relieved
 by the halo (\\iris\\) of emerald which encircled the Throne"
 (Swete). A complete circle.

07628
 \\Round about the throne\\ (\\kuklothen tou thronou\\). Here as a
 preposition with the genitive, though only adverb in
 # 4:8
 (only N.T. examples save Textus Rec. in
 # 5:11
 \\Four and twenty thrones\\ (\\thronoi eikosi tessares\\). So P Q, but
 Aleph A have accusative \\thronous\\ (supply \\eidon\\ from
 # 4:1
 and \\tessares\\ (late accusative in \\-es\\). This further circle of
 thrones beyond the great throne. \\I saw four and twenty elders\\
 (\\eikosi tessaras presbuterous\\). No \\eidon\\ in the text, but the
 accusative case calls for it. Twenty-four as a symbolic number
 occurs only in this book and only for these elders
 # 4:4,10; 5:8; 11:16; 19:4
 We do not really know why this number is chosen, perhaps two
 elders for each tribe, perhaps the twelve tribes and the twelve
 apostles (Judaism and Christianity), perhaps the twenty-four
 courses of the sons of Aaron
 # 1Ch 24:1-19
 perhaps some angelic rank
 # Col 1:16
 of which we know nothing. Cf.
 # Eph 2:6
 \\Sitting\\ (\\kathmenous\\). Upon their thrones. \\Arrayed\\
 (\\peribeblmenous\\). Perfect passive participle of \\periball\\ (to
 throw around). \\In white garments\\ (\\himatiois leukois\\). Locative
 case here as in
 # 3:5
 (with \\en\\), though accusative in
 # 7:9,13
 \\Crowns of gold\\ (\\stephanous chrusous\\). Accusative case again like
 \\presbuterous\\ after \\eidon\\
 # 4:1
 not \\idou\\. In
 # 19:14
 \\echn\\ (having) is added. John uses \\diadma\\ (diadem) for the
 kingly crown in
 # 12:3; 13:1; 19:12
 but it is not certain that the old distinction between \\diadem\\ as
 the kingly crown and \\stephanos\\ as the victor's wreath is always
 observed in late Greek.

07629
 \\Out of the throne\\ (\\ek tou thronou\\). Back to the throne itself.
 The imagery is kin to that in
 # Ex 19:16; 24:9; Eze 1:22,27
 \\Proceed\\ (\\ekporeuontai\\). Graphic historical present. \\Lightnings\\
 \\and voices and thunders\\ (\\astrapai kai phnai kai brontai\\). So
 exactly in
 # 11:19; 16:18
 but in
 # 8:5
 with \\brontai\\ first, \\astrapai\\ last, all old and common words. "The
 thunderstorm is in Hebrew poetry a familiar symbol of the Divine
 power: cf., e.g.,
 # 1Sa 2:10; Ps 18:9; Job 37:4
 " (Swete). \\Seven lamps of fire\\ (\\hepta lampades puros\\). Return to
 the nominative (\\idou\\, not \\eidon\\) with \\san\\ (were) understood.
 Metaphor drawn from
 # Eze 1:13; Zec 4:12
 Our word "lamp," but here a torch as in
 # 8:10
 identified with the Holy Spirit (the Seven Spirits of God) as in
 # 1:4; 3:1
 not \\luchniai\\ (lampstands) as in
 # 1:12,20
 nor \\luchnos\\ a hand-lamp with oil
 # Mt 5:15
 "These torches blaze perpetually before the throne of God"
 (Swete).

07630
 \\As it were a glassy sea\\ (\\hs thalassa hualin\\). Old adjective
 (from \\hualos\\, glass,
 # 21:18,21
 in N.T. only here and
 # 15:2
 Possibly from \\huei\\ (it rains), like a raindrop. At any rate here
 it is the appearance, not the material. Glass was made in Egypt
 4,000 years ago. In
 # Ex 24:10
 the elders see under the feet of God in the theophany a paved
 work of sapphire stone (cf.
 # Eze 1:26
 The likeness of the appearance of sky to sea suggests the
 metaphor here (Beckwith). \\Like crystal\\ (\\homoia krustalli\\).
 Associative-instrumental case after \\homoia\\. Old word, from \\kruos\\
 (ice and sometimes used for ice), in N.T. only here and
 # 22:1
 not semi-opaque, but clear like rock-crystal. \\In the midst of the\\
 \\throne\\ (\\en mesi tou thronou\\). As one looks from the front,
 really before. \\Round about the throne\\ (\\kukli tou thronou\\).
 Merely an adverb in the locative case
 # Ro 15:19
 as a preposition in N.T. only here,
 # 5:11; 7:11
 This seems to mean that on each of the four sides of the throne
 was one of the four living creatures either stationary or moving
 rapidly round
 # Eze 1:12
 \\Four living creatures\\ (\\tessera za\\). Not \\thria\\ (beasts), but
 living creatures. Certainly kin to the \\za\\ of
 # Eze 1; 2
 which are cherubim
 # Eze 10:2,20
 though here the details vary as to faces and wings with a
 significance of John's own, probably representing creation in
 contrast with the redeemed (the elders). \\Full of eyes\\ (\\gemonta\\
 \\ophthalmn\\). Present active participle of \\gem\\, to be full of,
 with the genitive, signifying here unlimited intelligence
 (Beckwith), the ceaseless vigilance of nature (Swete).

07631
 \\Like a lion\\ (\\homoion leonti\\). Associative-instrumental case
 again. In
 # Eze (1:6,10
 each \\zon\\ has four faces, but here each has a different face.
 "The four forms represent whatever is noblest, strongest, wisest,
 and swiftest in nature" (Swete). But it is not necessary to try
 to find a symbolism in each face here like the early baseless
 identification with the Four Evangelists (the lion for Mark, the
 man for Matthew, the calf for Luke, the eagle for John). \\Moschos\\
 is first a sprout, then the young of animals, then a calf
 (bullock or heifer) as in
 # Lu 15:23, 27,30
 or a full-grown ox
 # Eze 1:10
 \\Had\\ (\\echn\\). Masculine singular (some MSS. \\echon\\ neuter singular
 agreeing with \\zon\\) present active participle of \\ech\\, changing
 the construction with the \\triton zon\\ almost like a finite verb
 as in verse
 # 8
 \\A face as of a man\\ (\\prospon hs anthrpou\\). Shows that the
 likeness in each instance extended only to the face. \\Like an\\
 \\eagle flying\\ (\\homoion aeti petomeni\\). Present middle participle
 of \\petomai\\, to fly, old verb, in N.T. only in
 # Re 4:7; 8:13; 12:14; 14:6; 19:17
 The \\aetos\\ in
 # Mt 24:28; Lu 17:37
 may be a form of vulture going after carrion, but not in
 # Re 8:13; 12:14

07632
 \\Each one of them\\ (\\hen kath' hen autn\\). "One by one of them," a
 vernacular idiom like \\heis kata heis\\ in
 # Mr 14:19
 \\Having\\ (\\echn\\). Masculine participle again as in verse
 # 7
 though \\zon\\ neuter. \\Six wings\\ (\\ana pterugas hex\\). Distributive
 use of \\ana\\, "six wings apiece" as in
 # Lu 10:1
 (\\ana duo\\, by twos). Like
 # Isa 6:2
 not like
 # Eze 1:6
 where only four wings are given apiece. \\Are full of\\ (\\gemousin\\).
 Plural verb, though \\za\\ neuter, to individualize each one. \\Round\\
 \\about and within\\ (\\kuklothen kai esthen\\). Perhaps before and
 behind
 # 4:6
 and under the wings, "pointing to the secret energies of nature"
 (Swete). \\Rest\\ (\\anapausin\\). See also
 # 14:11
 Old word (from \\anapau\\, to relax), as in
 # Mt 11:29
 God and Christ cease not their activity
 # Joh 5:17
 "This ceaseless activity of nature under the hand of God is a
 ceaseless tribute of praise" (Swete). \\Day and night\\ (\\hmeras kai\\
 \\nuktos\\). Genitive of time, by day and by night. \\Holy, holy, holy\\
 (\\hagios, hagios, hagios\\). "The task of the Cherubim together with
 the Seraphim and Ophannim is to sing the praises of God"
 (Charles) in the \\trisagion\\ (triple repetition of \\hagios\\). \\Is the\\
 \\Lord God\\ (\\Kurios ho theos\\). See
 # Isa 6:3
 The copula \\estin\\ (is) is not expressed, but is implied. \\The\\
 \\Almighty\\ (\\ho pantokratr\\).
 See note on "Re 1:8"
 \\Which was and which is and which is to come\\ (\\ho n kai ho n kai\\
 \\ho erchomenos\\). Just as in
 # 1:4,8
 but with the order changed.

07633
 \\When the living creatures shall give\\ (\\hotan dsousin ta za\\).
 Indefinite temporal clause with \\hotan\\ and the future active
 indicative (\\dsousin\\) rather than the more common second aorist
 active subjunctive (\\dsin\\) with the notion of repetition rather
 than unbroken continuance, "whenever they give." The giving of
 praise and glory to God by the four living creatures
 (representatives of nature) is met by corresponding worship by
 the redeemed (the four and twenty elders). "Created life adores
 the Uncreated" (Swete), "to the one living for ages of ages."

07634
 \\Shall fall down\\ (\\pesountai\\, future middle of \\pipt\\), \\shall\\
 \\worship\\ (\\proskunsousin\\, future active of \\proskune\\), \\shall cast\\
 \\their crowns\\ (\\balousin tous stephanous\\, future active of \\ball\\).
 The two actions by the two groups (living creatures, elders) are
 coordinated (simultaneous in the repetition). They thus
 acknowledge that all this kingly dignity comes from God, who is
 King of kings and Lord of lords. Charles takes the elders,
 however, to be angels, not redeemed men.

07635
 \\Our Lord and our God\\ (\\ho kurios kai ho theos hmn\\). The
 nominative form here used as vocative as in
 # Joh 20:28
 and often. \\To receive\\ (\\labein\\). Epexegetic second aorist active
 infinitive of \\lamban\\ with \\axios\\ (worthy). \\The glory\\ (\\tn\\
 \\doxan\\). The article referring to \\doxan\\ in verse
 # 9
 and so with \\tn timn\\ (the honour), though \\tn dunamin\\ (the
 power) is not in verse
 # 9
 but is the power due to be ascribed to God. \\Thou didst create\\ (\\su\\
 \\ektisas\\). Emphasis on \\su\\ (thou), first aorist active indicative
 of \\ktiz\\, the verb used about the act of creation by Paul in
 # Col 1:16
 (\\ektisth, ektistai\\), constative aorist giving a summary picture
 of the whole (not as a process). \\Because of thy will\\ (\\dia to\\
 \\thelma sou\\). Reason for creation of the universe as in
 # Heb 2:10
 (\\di' hon\\). \\They were\\ (\\san\\). Imperfect tense with a cursory
 glance at the universe as a fact, possibly a potential existence
 in God's purpose in the eternal past before the actual creation
 in time. \\And were created\\ (\\kai ektisthsan\\). First aorist passive
 indicative of the same verb, \\ktiz\\, just used and in the plural,
 while Paul
 # Col 1:16
 uses the singular \\ektisth\\. See
 # 1Co 8:6
 God's will wrought through the Logos (Christ).

07636
 \\In the right hand\\ (\\epi tn dexian\\). "Upon the right hand" (\\epi\\,
 not \\en\\), the open palm. Anthropomorphic language drawn from
 # Eze 2:9
 \\A book\\ (\\biblion\\). Diminutive of \\biblos\\, but no longer so used,
 \\biblaridion\\ occurring instead
 # 10:2
 \\Written\\ (\\gegrammenon\\). Perfect passive predicate participle of
 \\graph\\. \\Within and on the back\\ (\\esthen kai opisthen\\). "Within
 and behind." Description of a roll like that in
 # Lu 4:17
 not a codex as some scholars think. Usually these papyrus rolls
 were written only on the inside, but this one was so full of
 matter that it was written also on the back side (\\opisthen\\), and
 so was an \\opisthographon\\ like that in
 # Eze 2:10
 There are many allegorical interpretations of this fact which are
 all beside the point. \\Sealed\\ (\\katesphragismenon\\). Perfect passive
 predicate participle of \\katasphragiz\\, old compound (perfective
 use of \\kata\\), to seal up (down), here only in N.T. \\With seven\\
 \\seals\\ (\\sphragisin hepta\\). Instrumental case of \\sphragis\\, old word
 used in various senses, proof or authentication
 # 1Co 9:2; Ro 4:11
 signet-ring
 # Re 7:2
 impression made by the seal
 # Re 9:4; 2Ti 2:19
 the seal on books closing the book
 # Re 5:1,2,5,9; 6:1,3,5,7,9,12; 8:1
 "A will in Roman law bore the seven seals of the seven witnesses"
 (Charles). But this sealed book of doom calls for no witnesses
 beyond God's own will. Alford sees in the number seven merely the
 completeness of God's purposes.

07637
 \\A strong angel\\ (\\aggelon ischuron\\). One needed
 # 10:1; 18:21
 "whose call could reach to the farthest limits of the universe"
 (Beckwith) and so "with a great voice" (\\en phni megali\\, in a
 great voice, as in
 # 14:7,9,15
 and without \\en\\
 # 5:12; 6:10; 7:2,10; 8:13; 10:3
 etc.). See \\en ischuri phni\\
 # 18:2
 \\Proclaiming\\ (\\krussonta\\). Present active predicate participle of
 \\kruss\\, to herald, to preach. \\Worthy to open and to loose\\ (\\axios\\
 \\anoixai kai lusai\\). Worthy by rank and character (cf.
 # Joh 1:27
 as well as by ability (\\edunato\\, verse
 # 3
 followed by two infinitives (first aorist active) of \\anoig\\ and
 \\lu\\, though \\hina\\ and the subjunctive can be used after \\axios\\
 as in
 # Joh 1:27
 Here \\axios\\ is like \\hikanos\\ (capable, qualified) as in
 # Mt 8:8
 The articles here (\\to, tas\\) refer to the book and the seals in
 verse
 # 1
 It is a husteron-proteron, since the loosing of the seals
 precedes the opening of the book.

07638
 \\En\\ (in) with locative (\\ourani\\), \\epi\\ (upon) with genitive
 (\\gs\\), \\hupokat\\ (under) with ablative (\\gs\\), as in verse
 # 13
 including the whole universe, as in
 # Ex 20:4
 # Php 2:10
 The MSS. vary in the negative conjunctions after \\oudeis\\ (no one)
 between \\oude--oude\\ (continuative, and not--nor) and \\oute--oute\\
 (disjunctive, neither--nor). \\To look thereon\\ (\\blepein auto\\). Into
 the contents of the book. The universe declines the challenge.

07639
 \\I wept much\\ (\\eg eklaion polu\\). Imperfect active of \\klai\\,
 picturesque, descriptive, I kept on weeping much; natural tense
 in these vivid visions
 # 1:12; 2:14; 5:4,14; 6:8,9; 10:10; 19:14; 21:15
 Perhaps weeping aloud. \\Was found\\ (\\heureth\\). First aorist passive
 indicative of \\heurisk\\. \\Worthy\\ (\\axios\\). Predicative nominative
 after \\heureth\\.

07640
 \\One of the elders\\ (\\heis ek tn presbutern\\). "One from among the
 elders" of
 # 4:4,10
 (\\ek\\ with the ablative 8 times in the Apocalypse, 12 in the Fourth
 Gospel, 10 in rest of the N.T., in place of the mere partitive
 genitive). No particular reason for one elder as the agent over
 another
 # 7:13
 \\Saith\\ (\\legei\\). Dramatic vivid present. \\Weep not\\ (\\m klaie\\).
 "Cease weeping" (prohibition with \\m\\ and the present active
 imperative of \\klai\\. \\The Lion\\ (\\ho len\\). Satan is called a lion
 by Peter
 # 1Pe 5:8
 but the metaphor belongs to Jesus also. Judah is called a lion in
 the blessing of Jacob
 # Ge 49:9
 and Jesus as the greatest of the tribe of Judah, "the Root of
 David" (\\h riza Daueid\\,
 # Isa 11:1,10
 or the Branch from this root (the Messiah). \\Hath overcome\\
 (\\eniksen\\). First aorist active indicative of \\nika\\, "did
 overcome," coming first in the sentence as "the great historical
 fact of the victory of the Christ" (Swete).

07641
 \\And I saw\\ (\\kai eidon\\). Stirred by the words of the elder in verse
 # 5
 (\\idou\\, behold). "I beheld." \\In the midst\\ (\\en mesi\\). See
 # 4:6
 for this idiom. It is not quite clear where the Lamb was standing
 in the vision, whether close to the throne or in the space
 between the throne and the elders (perhaps implied by "came" in
 verse
 # 7
 but nearness to the throne is implied by
 # 14:1; Ac 7:56; Heb 10:11
 \\A Lamb\\ (\\arnion\\). Elsewhere in the N.T. \\ho amnos\\ is used of Christ
 # Joh 1:29,36; Acts 8:32; 1Pe 1:19
 like
 # Isa 53:7
 but in the Apocalypse \\to arnion\\ occurs for the Crucified Christ
 29 times in twelve chapters. \\Standing\\ (\\hestkos\\). Second perfect
 active (intransitive of \\histmi\\) neuter accusative singular
 (grammatical gender like \\arnion\\), though some MSS. read \\hestks\\
 (natural gender masculine and nominative in spite of \\eidon\\
 construction according to sense). \\As though it had been slain\\
 (\\hs esphagmenon\\). Perfect passive predicate participle of
 \\sphaz\\, old word, in N.T. only in
 # Re 5:6,9,12; 6:4,9; 13:3; 18:24; 1Jo 3:12
 \\Hs\\ (as if) is used because the Lamb is now alive, but (in
 appearance) with the marks of the sacrifice. The Christ as the
 Lamb is both sacrifice and Priest
 # Heb 9:12; 10:11
 \\Having\\ (\\echn\\). Construction according to sense again with
 masculine nominative participle instead of \\echonta\\ (masculine
 accusative singular) or \\echon\\ (neuter accusative singular). Seven
 horns (\\keras\\) is a common symbol in the O.T. for strength and
 kingly power
 # 1Sa 2:10; 1Ki 22:11; Ps 112:9; Da 7:7,20
 and often in Rev.
 # Re 12:3; 13:1; 17:3,12
 Fulness of power (the All-powerful one) is symbolized by seven.
 \\Seven eyes\\ (\\ophthalmous hepta\\). Like
 # Zec 3:9; 4:10
 and denotes here, as there, omniscience. Here they are identified
 with the seven Spirits of Christ, while in
 # 1:4
 the seven Spirits are clearly the Holy Spirit of God
 # 3:1
 and blaze like torches
 # 4:5
 like the eyes of Christ
 # 1:14
 The Holy Spirit is both Spirit of God and of Christ
 # Ro 8:9
 \\Sent forth\\ (\\apestalmenoi\\). Perfect passive predicate participle
 of \\apostell\\, masculine plural (agreeing with \\hoi\\ and
 \\ophthalmous\\ in gender), but some MSS. have \\apestalmena\\ agreeing
 with the nearer \\pneumata\\.

07642
 \\He taketh\\ (\\eilphen\\). Perfect active indicative of \\lamban\\, not
 used for the aorist (cf. \\lthen\\, he came), but vivid dramatic
 picture of the actual scene, "he has taken it."

07643
 \\He had taken\\ (\\elaben\\). Here John drops back to the narrative
 tense (the second aorist active indicative of \\lamban\\), not the
 past perfect as the English rendering might indicate, merely
 "when he took." For like vivid variation (not confusion) of
 tenses with \\eilphen\\ see
 # 3:3; 8:5; 11:17
 and with \\eirka\\ in
 # 7:13; 19:3
 \\Fell down\\ (\\epesan\\). Second aorist active indicative of \\pipt\\ with
 first aorist (\\-an\\) ending, just "fell." \\Having\\ (\\echontes\\).
 "Holding." \\A harp\\ (\\kitharan\\). Old word, the traditional
 instrument (lyre or zithern) for psalmody
 # Ps 33:2; 98:5
 etc.). \\Golden bowls\\ (\\phialas chruss\\). Broad shallow saucers, old
 word, in N.T. only in
 # Re 5:8; 15:7; 16:1-4,8,10,12,17; 17:1; 21:9
 \\Of incense\\ (\\thumiamatn\\). Old word from \\thumia\\, to burn incense
 # Lu 1:9
 as in
 # Lu 1:10
 \\Which are\\ (\\hai eisin\\). "Which (these bowls of incense) symbolize
 the prayers of the saints as in
 # Ps 140:2; Lu 1:10

07644
 \\They sing\\ (\\idousin\\). Present active indicative of \\id\\. Old
 verb, to chant with lyrical emotion
 # Col 3:16
 \\A new song\\ (\\idn kainn\\). Cognate accusative for \\oide\\ (\\id\\,
 song) is \\oide\\ from \\eid\\, that is \\id\\ (the verb used), old
 word already used
 # Col 3:16; Eph 5:19
 called \\kainn\\ because a fresh song for new mercies
 # Isa 42:10; Ps 33:3; 40:3
 etc.), here in praise of redemption to Christ
 # 14:3
 like the new name
 # 2:17; 3:12
 the new Jerusalem
 # 3:12; 21:2
 the new heaven and the new earth
 # 21:1
 not the old song of creation
 # 4:8,11
 to God. \\For thou wast slain\\ (\\hoti esphags\\). Second aorist
 passive indicative of \\sphaz\\. \\Agoraz\\ used by Paul and Peter of
 our purchase from sin by Christ
 # 1Co 6:20; 7:23; Ga 3:13; 4:5; 2Pe 2:1
 cf.
 # 1Pe 1:18
 \\Unto God\\ (\\ti thei\\). Dative case of advantage as also in verse
 # 10
 \\With thy blood\\ (\\en ti haimati sou\\). Instrumental use of \\en\\ as in
 # 1:5
 The blood of Christ as the price of our redemption runs all
 through the Apocalypse. This is the reason why Christ is worthy
 to "take the book and open its seals." That is, he is worthy to
 receive adoration and worship
 # 4:11
 as the Father does. \\Men of every\\ (\\ek pass\\). No \\anthrpous\\ (men)
 or \\tinas\\ (some) before \\ek\\ in the Greek. See a like ellipsis in
 # 11:9
 with a like grouping of words for all mankind, representatives of
 all races and nations
 # 7:9; 13:7; 14:6

07645
 \\Madest\\ (\\epoisas\\). First aorist active indicative of \\poie\\, a
 prophetic use anticipating the final result. \\A kingdom and\\
 \\priests\\ (\\basileian kai hiereis\\). As the correct text in
 # 1:6
 \\They reign\\ (\\basileuousin\\). Present active indicative, futuristic
 use, though Aleph P have the future \\basileusousin\\ (shall reign)
 as in
 # 20:6

07646
 \\And I saw\\ (\\kai eidon\\). A new feature introduced by the outer and
 vaster circle (\\kukli\\) of angels who catch up the new song of
 redemption in antiphonal singing, answering the song of the four
 living creatures and the twenty-four elders. Some MSS. read \\hs\\
 (as if) before \\phnn\\ (voice). Ten thousand times ten thousand
 (\\muriades muriadn kai chiliades chiliadn\\). Literally, "myriads
 of myriads and thousands of thousands," a mild husteron-proteron.
 The regular order in I Enoch 40:I. See
 # Da 7:10
 for \\chiliai chiliades\\ (thousand thousands) and \\muriai muriades\\
 (countless myriads). They are all efforts to express the
 innumerable hosts of the angels.

07647
 \\Worthy\\ (\\axion\\). Agreeing in gender (grammatical neuter) with
 \\arnion\\, but some MSS. have \\axios\\ (masculine, natural gender).
 Note change to third person \\estin\\ instead of second \\ei\\. The point
 of the song is the same as that in verses
 # 9,10
 but the language differs. Note the repeated article \\to\\ (the lamb
 the slain) referring to verses
 # 6,9
 Note also the one article \\tn\\ before \\dunamin\\ for all the seven
 grounds of praise (\\dunamin\\, power, \\plouton\\, wealth, \\sophian\\,
 wisdom, \\ischun\\, strength, \\timn\\, honor, \\doxan\\, glory,
 \\eulogian\\, blessing), though \\plouton\\ is masculine, in contrast
 with separate article for each item (all three feminine) in
 # 4:11
 here grouping them all together, "a heptad of praise" (Swete).

07648
 \\Every created thing\\ (\\pn ktisma\\). Every creature in a still wider
 antiphonal circle beyond the circle of angels (from \\ktiz\\, for
 which see
 # 1Ti 4:4; Jas 1:18
 from all the four great fields of life (in heaven, upon the
 earth, under the earth as in verse
 # 3
 with on the sea \\epi ts thalasss\\ added). No created thing is
 left out. This universal chorus of praise to Christ from all
 created life reminds one of the profound mystical passage in
 # Ro 8:20-22
 concerning the sympathetic agony of creation (\\ktisis\\) in hope of
 freedom from the bondage of corruption. If the trail of the
 serpent is on all creation, it will be ultimately thrown off.
 \\Saying\\ (\\legontas\\). Masculine (construction according to sense,
 personifying the created things) if genuine, though some MSS.
 have \\legonta\\ (grammatical gender agreeing with \\panta\\) present
 active participle of \\leg\\, to say. \\And to the Lamb\\ (\\kai ti\\
 \\arnii\\). Dative case. Praise and worship are rendered to the Lamb
 precisely as to God on the throne. Note separate articles here in
 the doxology as in
 # 4:11
 and the addition of \\to kratos\\ (active power) in place of \\ischus\\
 (reserve of strength) in
 # 5:12

07649
 \\Amen\\ (\\Amn\\). The four living creatures give their approval to the
 doxology after the antiphonal songs. \\Fell down and worshipped\\
 (\\epesan kai prosekunsan\\). In silent adoration that closes the
 whole service of praise to the One upon the throne and to the
 Lamb. As in
 # 4:10
 so here the representatives of the redeemed bow in silent
 worship. Pliny says that the Christians sing a song to Christ as
 to God. He is here worshipped by the universe
