If thou bring forward on their journey (πpoжéμas). Lit., having sent forward. The aorist tense represents the act as accomplished. Compare Acts xv. 3; Tit. iii. 13. Rev., set forward.

After a godly sort (ážíws Toû eoû). Lit., worthily of God. So Rev. Compare 1 Thess. ii. 12; Col. i. 10.

Thou shalt do well (kaλŵs Toińσeis). For the phrase, see Acts x. 33; Philip. iv. 14; Jas. ii. 8, 19; 2 Pet. i. 19. Rev., renders the whole: whom thou wilt do well to set forward on their journey worthily of God.

7. For His Name's sake (vèρ тоû ỏvóμатоs). 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 Acts v. 41; compare Jas. ii. 7. For a similar absolute use of the way, see on Acts ix. 2. See on 1 John i. 7.

Taking nothing of (μηδὲν λαμβάνοντες ἀπὸ). For the phrase taking of, or from, see on 1 John i. 5.

The Gentiles (édvikov). This word occurs elsewhere only in the Gospel of Matthew. The more common word is evn, which is the reading of the Tex. Rec. here: ¿dvôv. See on Luke ii. 32.

8. Ought (openoμev). See on 1 John ii. 6. (ὀφείλομεν).

Το receive (ἀπολαμβάνειν). The best texts read ὑπολαμβάν ew 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 Luke vii. 43; Acts ii. 15: to take up or follow in speech; hence to answer, as Luke x. 30.

Fellow-helpers to the truth (σvvepyoì tỷ ảλndeía). Lit., fellow-workers. The expression is explained in two ways: either fellow-workers with the teachers (TOLOÚTovs such) in sup

port of the truth; or fellow-workers with the truth. Adopt the latter, as Rev.*.

9. I wrote unto the Church. The best texts insert Ti somewhat, which indicates that the apostle did not regard the communication as specially important.

Diotrephes (4тpens). The name is from 4íos of Zeus (Jove), and тpépw to nourish, and means Jove-nursed.

Who loveth to have the pre-eminence (ó piоπρWτeśwν). From the adjective piλóπρwтos fond of being first. The word occurs here only.

10. Prating (λvapwv). From pλów to bubble up or boil Hence of talk which is both fluent and empty. Compare the kindred adjective pλúapoi tattlers, 1 Tim. v. 13.

over.

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.

11. Follow (μoû). More correctly, as Rev., imitate. Elsewhere only 2 Thess. iii. 7, 9; Heb. xiii. 7. The kindred word μμnτns imitator, uniformly rendered follower in A. V., occurs 1 Cor. iv. 16; xi. 1; Eph. v. 1. Hence our word mimic; also pantomime. Mîuos means both an actor and a kind of prose

*The ordinary usage of ovvepyós with the genitive of the person co-operated with (Rom. xvi. 21; 1 Cor. iii. 9) seems against the second explanation; but against the former is the fact that the thing for which, or on behalf of which, one is a fellow-worker, is also used in the genitive (2 Cor. i. 24) or with els unto (Col. iv. 11; 2 Cor. viii. 23). There is no instance of the dativus commodi (so Alford, Huther), dative of reference. On the other hand, the kindred verb σuvepyéw occurs with the dative of the thing co-operated with in Jas. ii. 22: TíσTIS σvvhpyeι Toîs Épyois, faith wrought with his works (see Huther's note). I agree with Canon Westcott that this construction is sufficient to support the Rev. rendering. Huther, Alford, and Ebrard all adopt the other explanation.

drama, intended as a familiar representation of life and character, and without any distinct plot.

That which is evil-that which is good (To KаKÒV-TÒ ἀγαθόν). Compare τὰ ἀγαθά good, τὰ φαῦλα evil, John v. 29.

12. Demetrius hath good report (Anμntpiw μeμaptúpηtai). Lit., unto Demetrius witness hath been borne. See John iii. 26.

13. I had (eixov). The imperfect tense: I was having, when I began to write.

Pen (kaλáμov). Lit., reed. See Matt. xi. 7. The staff or sceptre placed in mockery in Jesus' hand, Matt. xxvii. 29. A measuring-reed, Apoc. xi. 1.

14. Face to face. See on 2 John 12.

THE REVELATION OF JOHN.

CHAPTER I.

1. The Revelation. (áπokáλvis). The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke ii. 32, 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:

(a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke ii. 32 (above). Christianity itself is the revelation of a mystery (Rom. xvi. 25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph. iii. 3). Paul received the Gospel which he preached by revelation (Gal. i. 12), and went up to Jerusalem by revelation (Gal. ii. 2). (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Eph. i. 17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Cor. xiv. 6, 26). Special revelations are granted to Paul (2 Cor. xii. 1, 7).

(c.) The second coming of the Lord (1 Pet. i. 7, 13; 2 Thess. i. 7; 1 Cor. i. 7) in which His glory shall be revealed (1 Pet. iv. 13), His righteous judgment made known (Rom. ii. 5), and His children revealed in full majesty (Rom. viii. 19).

The kindred verb άπокаλúπTO is used in similar connections. Following the categories given above,

(a.) Gal. i. 16; iii. 23; Eph. iii. 5; 1 Pet. i. 12.

(b.) Matt. xi. 25, 27; xvi. 17; Luke x. 21, 22; 1 Cor. ii. 10; xiv. 30; Philip. iii. 15.

(c.) Matt. x. 26; Luke ii. 35; xii. 2; xvii. 30; Rom. i. 17, 18; viii. 18; 1 Cor. iii. 13; 2 Thess. ii. 3, 6, 8; 1 Pet. i. 5; v. 1.

The word is compounded with ảπó from, and caλúπтw to cover. Hence, to remove the cover from anything; to unveil. So of Balaam, "the Lord opened or unveiled his eyes (άπeкáAvyev Toùs opdaλpovs: Num. xxii. 31, Sept.). So Boaz to Naomi's kinsman: "I thought to advertise thee: " Rev., "disclose it unto thee" (άπокaλúw Tò ous σov: Ruth iv. 4, Sept.). Lit., I will uncover thine ear.

The noun άokáλvis revelation, occurs only once in the Septuagint (1 Sam. xx. 30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. ii. 19, 22, 28.

In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, "reveal (ȧπокaλvas) 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.

The following words should be compared with this: 'Оπтаσía a vision (Luke i. 22; Acts xxvi. 19; 2 Cor. xii. 1). "Opaμa a vision (Matt. xvii. 9; Acts ix. 10; xvi. 9). "Opaois a vision (Acts ii. 17; Apoc. ix. 17. Of visible form, Apoc. iv. 3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not.

As distinguished from these, åπoкáλvis includes, along with the thing shown or seen, its interpretation or unveiling. 'Emiþáveιa 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 2 Tim. i. 10, where it signifies His first appearing in the flesh. See 2 Thess. ii. 8; 1 Tim. vi. 14; Tit. ii. 13. As distinguished from this, ȧπоkáλvis is the more comprehensive word. An apocalypse