The interesting thing here is Jesus is coming in the clouds just as the angels said He would in Acts. In chapter one of Acts, Jesus was caught up to heaven in the clouds and the disciples were told by the angels, that Jesus would come back the same way. Acts 1: verses 9 -11 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
and...
καί
kaí;
copulative conj. And, also.
(I)
And, used as a copulative.
(A)
As simply joining single words and clauses, e.g., nouns (Mat. 2:11;
13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen.
(Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns
(Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17;
9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20);
adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1;
Rom. 14:7). Hence kaí
is mostly a simple continuative, marking the progress of a continued
discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor.
12:5-6. As connecting neg. clauses, where the neg. particle may be
omitted in the latter, which is then rendered neg. by the
continuative power of kaí,
e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15;
Jas. 3:14). In two examples after oúte,
nor,
the kaí
does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use
of kaí
in this continuative sense takes a strong coloring in the NT. Hence,
the simple kaí
is used frequently in the NT, particularly in the narrative style
where Class. Gr. writers either used nothing or used some other
particle as dé,
but, and; allá,
but; tóte,
then, and the like. This is especially true in Matthew, Mark, Luke,
and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13
ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3
ff.; Isa. 11:12 ff.; Ezk.5:1 ff.).
every...
πάς
pás;
fem. pása,
neut. pán,
masc. gen. pantós,
fem. gen. pásēs,
neut. gen. pantós.
All.
(I)
Includes the idea of oneness, a totality or the whole, the same as
hólos,
the whole. In this sense, the sing. is used with the noun having the
art. The pl. also stands with the art. when a def. number is implied,
or without the art. when the number is indef.
(A)
Sing. before a subst. with the art. (Mat. 6:29; 8:32; Mark 5:33; Luke
1:10; 4:25; John 8:2; Acts 1:8; Rom. 3:19; 4:16) Also used
metonymically with the names of cities or countries to speak of the
inhabitants (Mat. 3:5; Mark 1:5; Luke 2:1). With proper nouns,
sometimes without the art. (Mat. 2:3; Rom. 11:26). After a subst.
with the art. (John 5:22; Rev. 13:12). On rare occasions between the
art. and the subst. where pás
is then emphatic (Gal. 5:14; 1Tim. 1:16).
eye...
ὀφθαλμός
ophthalmós;
gen. ophthalmoú,
masc. noun from óptomai
or optánomai,
to gaze. Eye.
(I)
An eye; pl. ophthalmoí,
eyes.
(A)
Generally (Mat. 5:29, 5:38; Mark 8:25; Luke 24:16; Acts 9:18; 1Cor.
12:16; 15:52; Rev. 3:18; Sept.: Gen. 29:17; 48:10).
(B)
In phrases, ophthalmós
haploús
(haploús,
single, without folds), meaning a sound eye, as contrasted to
ophthalmós
ponērós
(ponērós,
evil), an unsound, evil or diseased eye (Mat. 6:22-23). With anoígō,
to open, to open the eyes (Acts 9:8, 9:40), means either one's own
eyes or those of another, i.e., to cause to see, to restore sight
(Mat. 9:30; 20:33; John 9:10, 9:14, 9:17, 9:21, 9:26, 9:30, 9:32;
10:21; 11:37; Sept.: Isa. 35:5; 37:23; 42:7); metaphorically, it
means to open the eyes of the mind, i.e., cause to perceive and
understand (Acts 26:18). With dianoígō,
to open wide the eyes, means to cause to see what was not seen before
(Luke 24:31; Sept.: 2Kgs. 6:17); with exorússō,
to dig out, denotes entire devotedness (Gal. 4:15; Sept.: 1Sam.
11:2); with epaírō,
to raise up, to lift up the eyes, means to look upon (Mat. 17:8; Luke
6:20; 16:23; 18:13; John 4:35; 6:5; 17:1; Sept.: Gen. 13:10; Ezk.
18:6); with kamnúō,
to shut down, to close the eyes so as not to see (Mat. 13:15; Acts
28:27, quoted from Isa. 6:10). In 1Pet. 3:12, "The eyes of the
Lord are over the righteous" means the eyes of the Lord are
directed upon the righteous implying affection, quoted from Psm.
34:15. In 2Pet. 2:14 "eyes full of adultery" indicates one
who looks at others with adulterous desire. Heb. 4:13, "naked
and open in his eyes" (a.t.), means uncovered, manifest. See
also Sept.: Job 27:19.
shall
see...
ὀπτάνομαι
optánomai
and ὄπτομαι
óptomai;
fut. ópsomai,
aor. pass. ṓphthēn,
aor. subjunctive ṓpsēsthe
(Luke 13:28), pass. in Acts 1:3 (1Kgs. 8:8), used to supply the aor.
mid. and pass. and the future tenses for horáō,
to see. To see, perceive with the eyes, to look at, trans. implying
not only the mere act of seeing but also the actual perception of
what one sees, thus differing from blépō,
to see, behold (Mat. 24:30; 26:64; 28:7; Mark 16:7; John 16:17 [cf.
Mat. 5:8; Mark 13:26; 14:62; 16:7; Luke 3:6; 17:22; 21:27; John
1:50-51; 16:16, 16:19, 16:22; 19:37]; Acts 20:25; Rom. 15:21; Heb.
12:14; 13:23; 1Jn. 3:2; Rev. 22:4).
(I)
To look upon, behold, contemplate, followed by eis,
unto (John 19:37 from Zec. 12:10; see Psm. 8:4; Isa. 17:8).
(A)
In the form of an aor. pass., ṓphthē
is used in a pass. sense meaning to be seen, appear (Mat. 17:3; Mark
9:4; Luke 1:11; 9:31; 22:43; 24:34; Acts 2:3; 7:2, 7:26, 7:30, 7:35;
9:17; 13:31; 16:9; 26:16; 1Cor. 15:5-8; 1Tim. 3:16; Heb. 9:28; Rev.
11:19; 12:1, 12:3). Particularly and spoken of things, followed by
en,
in, of place (Rev. 11:19; 12:1, 12:3); with the dat. of person (Acts
2:3; 16:9). Spoken of angels followed by the dat. of person, such as
Zechariah (Luke 1:11, "there appeared unto him an angel";
Luke 22:43; Acts 7:30, 7:35; see Sept.: Exo. 3:2; Jdg. 6:12); of God
(Acts 7:2; see Gen. 12:7; 17:1); of dead persons (Mat. 17:3,
"appeared unto them Moses"; Mark 9:4); with en,
in, of manner (Luke 9:31, "who appeared in glory"); of
Jesus after His resurrection (Luke 24:34; Acts 9:17; 13:31; 26:16;
1Cor. 15:5-8; 1Tim. 3:16). In the fut., ópsomai
(Mat. 28:7, 28:10 "there shall ye see him"; Luke 3:6 "All
flesh shall see the salvation of God" [cf. Isa. 40:5; Luke
13:28; John 11:40; Acts 2:17, cf. Joel 2:28; 3:1; Rev. 1:7]).
Parallel with the meaning of suníēmi
(G4920), to comprehend, understand (Rom. 15:21). Fut. pass.
ophthḗsomai
(Heb. 9:28).
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 John 1:18. 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.
they also which... The descendants of those who pierced Him—the Jews (Zec. 12:10).
Some people believe Jesus' return will be secret, I do not as Scripture reveals. How could every eye see Him, if He came back secretly? Don't you know that there will be some grieving people, when they realize who Jesus really is? Wouldn't you hate to be the one who spit on Him, or the one who drove the nails into His body, or even the Scribes and Pharisees? Anyone who rejected Him will have grief beyond explanation. The grief will be so great that they will be moaning and grating their teeth.
The compound relative describes a class. See on Mat. 13:52; see on Mat. 21:41; see on Mark 12:18.
him...
αὐτός
autós;
fem. autḗ,
neut. autó.,
pron. Self; him, her, it; the same (with the art. preceding it).
(I)
Self, in all the persons, i.e., myself, thyself, himself.
(A)
Self, used as an intens. for emphasis. It sets the individual apart
from everything else. (1)
With proper names: Mark 6:17, "Herod himself"; Mark
12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus
himself" in distinction from His disciples; John 4:2; 2Cor.
10:1, "Now I Paul myself." With other nouns: Rom. 8:26,
"the Spirit itself"; 1Cor. 15:28, "the Son also
himself"; Gal. 6:13, "For neither they themselves . . . the
circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev.
21:3, "God himself." With a personal pron. as autós
egṓ
(egṓ,
I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I
myself; Mark 6:31, "you yourselves" (a.t.); John 3:28,
"yourselves," you or you yourselves; 1Cor. 11:13. The same
with other pron. as autoí
hoútoi
(hoútoi,
these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat.
27:57; Mark 15:43, "who also himself" (a.t.). See also
Sept.: 1Sam. 10:19. (2)
With the meaning of even, implying comparison and distinction: 1Cor.
11:14, "Does not even nature herself teach?" (a.t.); 2Cor.
11:14, "for even Satan himself" (a.t.). See also Rom. 8:21;
Heb. 11:11. (3)
As marking the strongest emphasis and prominence, the very: John
5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto
the very heaven" (a.t.). (4)
As marking the exclusion of all else, self alone: 2Cor. 12:13, "I
alone" (a.t.), meaning exclusive of the other Apostles; Rev.
19:12, "except himself alone" (a.t.). With mónos,
alone, subjoined as in John 6:15, "himself alone." (5)
Of oneself, of one's own accord, voluntarily: John 16:27, "the
Father himself [of His own accord, without compulsion] loveth you."
See 1Pet. 2:24.
and...
see above.
they
also
which...
ὅστις
hóstis;
pl. hoítines;
fem. hḗtis,
pl. haítines;
neut. hóti,
pl. hátina
(1Tim. 3:15), indefinite relative pronoun from hós,
he who, and tís,
anyone, someone. Anyone who, someone who, whoever, whatever,
differing from hós
in referring to a subject only generally as one of a class and not
definitely, thus serving to render a proposition as general. It has
mostly the regular relative construction for instances where it
conforms in gender and number to the following noun:
(I)
The meaning of hóstis
is virtually the same as the basic relative pron. hós,
he who, strengthened by tís,
an enclitic meaning, a, someone. The neut. hó,
tí,
that which, is written with the comma in order to distinguish it from
the conj. hóti,
that.
(II)
In the proper relative sense:
(A)
Particularly and generally meaning who, i.e., one who, someone who,
whoever (Mat. 2:6, "one who" [a.t.]; Mat. 7:24, 7:26;
13:52; Luke 2:10; 7:37; 12:1; Acts 16:16; 24:1; Rom. 16:6, 16:12;
1Cor. 7:13; Php. 2:20); pl. (Mat. 16:28; 25:1; 1Cor. 6:20; Col.
2:23). In 1Cor. 3:17, hoítines
agrees with the subsequent humeís,
you, instead of naós,
temple.
(B)
By implication, it means everyone who, all who, whosoever,
whatsoever, where the relative clause often stands first. (1)
Generally with the indic. (Mat. 5:39, 5:41; 13:12; 23:12; Mark 8:34;
Luke 14:27). With the subjunctive in Mat. 18:4, perhaps because of
án,
if, implied from Mat. 18:3. Pl. (Mark 4:20; Luke 8:15; Rev. 1:7). (2)
Strengthened by pás,
every, but only in the sing., the pl. form being always pántes
hósoi,
those who, and not pántes
hoítines.
Thus pás
. . . hóstis
(Mat. 7:24; 10:32; Col. 3:17); pása
psuchḗ,
hḗtis
án
(Acts 3:23 [cf. Deu. 1:39]). (3)
With án
which strengthens the indefiniteness, whosoever, whatsoever, in the
NT only with the sing. and subjunctive (Mat. 10:33; Luke 10:35; John
2:5; 1Cor. 16:2; Gal. 5:10). Hó,
tí
eán
(Col. 3:23), hó
eán tí
for hó,
tí
eán
(Eph. 6:8).
pierced...
ἐκκεντέω
ekkentéō;
contracted ekkentṓ,
fut. ekkentḗsō,
from ek out,
or an intens., and kentéō
(n.f.), to sting, stab, prick, pierce. To dig out, pierce. Used
trans., meaning to pierce through, transfix (John 19:37; Rev. 1:7.
See Num. 22:29; Jdg. 9:54; Zec. 12:10). Also from kentéō
(n.f.): kéntron,
goad, prick.
Syn.:
diérchomai,
to pierce through; diïknéomai,
to penetrate, pierce; nússō,
to pierce through; peripeírō,
to put on a spit, used metaphorically meaning to pierce.
See
on John 19:34, and compare Zec. 12:10; John 19:36. 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.
him...
see above.
and...
see above.
all...
see every
above.
kindreds...
φυλή
phulḗ;
gen. phulḗs,
fem. noun from phúlon
(n.f.), race, tribe, class, which is from phúō,
to generate, produce. A tribe, race, lineage, kindred.
(I)
A nation or people descended from a common ancestor (Mat. 24:30, "all
the tribes," nations of the earth; Rev. 1:7). Pleonastically
(Rev. 5:9, "out of every kindred, and tongue, and people, and
nation," all referring to the same thing; Rev. 7:9; 11:9; 13:7;
Rev. 14:6; Sept.: Gen. 12:3).
(II)
Specifically, a tribe, clan, spoken of the tribes of Israel as
subdivisions of the whole nation (Mat. 19:28; Luke 22:30; Sept.: Deu.
1:13); "of the tribe of Asher" (Luke 2:36); "of the
tribe of Benjamin" (Acts 13:21; Rom. 11:1; Php. 3:5). See Heb.
7:13-14; Jas. 1:1; Rev. 5:5; 7.
Deriv.:
allóphulos,
foreign, alien; dōdekáphulos,
of twelve tribes.
Syn.:
génos,
generation, kindred, nation, stock; haíma,
blood, kindred; éthnos,
tribe, nation, people, Gentiles; rhíza,
root, progenitors; geneá,
a generation, age, nation; patriá,
paternal descent, family, kindred, lineage; genealogía,
genealogy; laós,
people, nation, tribe.
More
correctly, tribes.
The word used of the true Israel in Rev. 5:5; 7:4-8; 21:12. 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 Mat.
24:30, 24:31.
The
armies of the nations that will be surrounding Jerusalem when Christ
comes (Zec. 14:1-5; Mat. 24:29-31).
of
the...
ὁ
ho;
fem. hē,
neut. tó,
def. art. Originally a demonstrative pron. meaning this, that, but in
Attic and later usage it became mostly a prepositive art. The.
(I)
As a def. art., the, that, this (Mat. 21:7; John. 6:10; 7:40; Gal.
5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way
(Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).
(II)
The neut. art. tó
is often applied in a similar sense in Luke 22:2 with pṓs,
how, tó
pṓs,
meaning "how [literally, the how] they might kill Him" (cf.
Luke 22:4; 19:48; Acts 4:21). Also similarly with tís
in Luke 9:46, meaning a dispute arose among them, namely, who should
be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23,
"And Jesus said unto him [this, or thus], If thou canst
believe."
(III)
Used as an emphatic, hē
parthénos,
"the
virgin" (a.t., italics added [Mat. 1:23]); ho
huiós,
son, ho
hoiṓs
mou,
my son; ho
agapētós,
the beloved one, my beloved Son (Mat. 3:17).
(IV)
It is prefixed to the noun when used for the voc. case as in Luke
8:54; Rom. 8:15.
(V)
Used in an explanatory or exegetical manner as "to wit,"
"that is to say" (Rom. 8:23).
earth...
γῆ
gḗ;
gen. gḗs,
fem. noun. Earth, land.
(I)
In reference to its vegetative power, earth, soil (Mat. 13:5, 13:8,
13:23; Mark 4:5, 4:8, 4:20; Luke 14:35; John 12:24; Gen. 1:11-12;
3:14, 3:19; Sept.: Gen. 4:2-3).
(II)
As that on which we tread, the ground (Mat. 10:29; 15:35; Luke 6:49;
22:44; 24:5; John 8:6, 8:8; Acts 9:4, 9:8; Sept.: Exo. 3:5; 9:33;
1Sam. 26:7-8; 2Sam. 17:12).
(III)
In distinction from the sea or a lake, the land, solid ground (Mark
4:1; 6:47; John 6:21; Acts 27:39, 27:43-44; Sept.: Gen. 8:7, 8:9;
Jon. 1:13).
(IV)
Of a country, region, territory, as the land of Israel (Mat.
2:20-21); Canaan (Acts 13:19); Egypt (Acts 7:11, 7:36, 7:40; 13:17);
Judah (Mat. 2:6); Zebulun (Mat. 4:15); Gennesareth (Mat. 14:34; Mark
6:53). Of the country adjacent to any place or city (Mat. 9:26,
9:31). With a gen. of person, one's native land (Acts 7:3). Spoken
particularly of and used in an absolute sense of the land of the
Jews, Israel (Mat. 23:35; 27:45; Mark 15:33; Luke 4:25; 21:23; Rom.
9:28; Jas. 5:17; Isa. 10:23). Also in the expression, to "inherit
the earth" (Mat. 5:5 quoted from Psm. 37:11; see Psm. 37:9,
37:22, 37:29; 25:13; Isa. 60:21 [cf. Lev. 20:24; Deu. 16:20]).
Figuratively used for the inhabitants of a country (Mat. 10:15;
11:24).
shall
wail...
κόπτω
kóptō;
fut. kópsō.
To cut off or down, trans. (Mat. 21:8; Mark 11:8; Sept.: Num. 13:24;
Jdg. 9:48); in the mid. voice kóptomai,
to strike or beat one's body, particularly the breast, with the hands
in lamentation, to lament, wail, equivalent to túptō,
to beat (Luke 18:13; 23:48). Used intrans., to beat the breast or cut
oneself in loud expressions of grief, to lament, wail (Mat. 11:17;
24:30; Luke 23:27); with the intens. prep. epí,
upon (Rev. 1:7; 18:9; Sept.: 2Sam. 1:12); with the acc. (Sept.: Gen.
23:2; 50:10); followed by epí,
upon, (Sept.: 2Sam. 11:26; Zec. 12:10).
Deriv.:
anakóptō,
to hinder, beat back; apokóptō,
to cut off; argurokópos,
silversmith; egkóptō,
to cut off, hinder; ekkóptō,
to cut or strike out; katakóptō,
to cut down; kopetós,
beating, mourning; kopḗ,
slaughter, labor, weariness; kōphós,
blunted, deaf, dumb; prokóptō,
to advance, increase; próskomma,
offense, stumbling block; proskóptō,
to strike at, trip.
Syn.:
lupéō,
inner grief without necessarily an outward expression.; penthéō,
to mourn, and thrēnéō,
to wail; klaíō,
to weep; stenázō,
to groan.
Rev.,
better, shall
mourn
over
Him.
Lit., shall
beat
their
breasts.
See on Mat. 11:17.
It is of importance to ask what the glory is in which the glorified Lord is thus spoken of as coming. Is it that of one who shall be the object of admiration to every eye, and who, by the revelation of Himself, shall win all who behold Him to godly penitence and faith? The context forbids such an interpretation. The tribes of the earth are like its kings in vs. 5 (Rev. 1:5), the tribes of an ungodly world, and the wailing is that of Rev. 18:9, where the same word is used, and where the kings of the earth weep and wail over the fall of guilty Babylon, which they behold burning before their eyes. The tones of that judgment which is to re-echo throughout the book are already heard: Give the king Thy judgments, O God, and Thy righteousness unto the king’s Son. He shall judge the people with righteousness, and Thy poor with judgment; Verily there is a reward for the righteous: verily, He is a God that judgeth in the earth. (Psm. 72:1-2; 58:11).
because
of...
ἐπί
epí;
prep. governing the gen., dat., and acc. On, upon.
(I)
With the gen.:
(A)
Of place, in a great variety of relations which may, however, be
understood under the two leading ideas of rest upon, on, in, and of
motion upon, to, towards. (1)
Of place where, after words implying rest, upon, on, in (a)
Generally and followed by the gen. of place (Mat. 4:6; 9:2, 9:6;
16:19; 18:19; 21:19, "upon the way" [a.t.], i.e., by the
wayside; Mat. 24:30; Mat. 27:19; Mark 8:4, 8:6 "on [or in] the
desert" [a.t.]; Mark 14:51; Luke 4:29; 5:18; 12:3; 22:21, "on
the table," 30, "of the things upon my table" [a.t.]
or "at my table"; John 6:19, "walking on the lake"
[a.t.]; John 19:31; 20:7; 21:1, "on the shore of the lake"
[a.t.]; Acts 8:28; 20:9, "in a window"; Acts 21:40; Jas.
5:5; Rev. 1:17,1:20, "on [or in] the hollow of my hand"
[a.t.]; Rev. 4:9; 5:10, 5:13, "on the bottom of the sea"
[a.t.], "in the deep" [a.t.]; Rev. 7:3; 10:1; 19:19; 20:11;
Sept.: 2Kgs. 2:7; Dan. 8:2). Metaphorically (Mat. 18:16; Mark 12:26;
Luke 20:37, "on [or in] the passage [section] of the bush"
[a.t. {cf. Rom. 11:2}]). (See en
I,
A]) Followed by the gen. of person (Acts 21:23, "have a vow on
them"). (b)
In the sense of before, in the presence of, chiefly judges,
witnesses, as to stand before a court (Mat. 28:14; Mark 13:9; Acts
23:30; 24:19-20; 25:9-10, 25:26; 26:2; 1Cor. 6:1, 6:6; 1Tim. 6:13).
Generally (2Cor. 7:14, "our boasting . . . before Titus").
(2)
Of place, whither, after words implying motion or direction, upon,
to, toward, with subsequent rest upon (Mat. 26:12; Mark 4:26; 9:20;
14:35; Luke 8:16; John 6:2, "which he did upon" [a.t.], to
or on the sick, in the case of the sick; John 6:21, "at the
land," i.e., on the shore; John 19:19; 21:11; Acts. 5:30; Sept.:
Gen. 40:19; Acts 10:11; Heb. 6:7; Jas. 5:17; Rev. 10:2; 13:16).
Figuratively, upon the hearts (Heb. 8:10; 10:16; Sept.: Job 17:16).
(B)
Of time, when at a time, meaning on, at, in, during (Heb. 1:2; 2Pet.
3:3); as marked by contemporary persons or events (Mat. 1:11; Mark
2:26; Luke 3:2; 4:27; Acts 11:28, "in the days of," i.e.,
under; Sept.: Zec. 1:1). Of actions as specifying time, e.g., in my
prayers, i.e., when I pray (Rom. 1:9; Eph. 1:16; Phm. 1:4).
him...
see above.
Even
so...
ναί
naí;
adv. of affirmation. Yea, yes, certainly.
(I)
In answer to a question (Mat. 9:28; 13:51; 17:25; John 11:27;
21:15-16; Acts 5:8; 22:27; Rom. 3:29).
(II)
As expressing assent to the words or deeds of another (Mat. 11:26;
Luke 10:21; Rev. 16:7). Followed by kaí,
and, introducing a subsequent limitation or modification (Mat. 15:27;
Mark 7:28).
(III)
Used as an intens. in strong affirmation (Luke 11:51; 12:5; Phm.
1:20; Rev. 1:7; 14:13). Also followed by kaí,
and, meaning yes and more also (Mat. 11:9; Luke 7:26). With the art.
to,
the, meaning the word yea, yes (2Cor. 1:17, meaning when I say the
word "yes" and when I say the word "no," also
2Cor. 1:20; Jas. 5:12); with the art. implied (Mat. 5:37; 2Cor.
1:18-19).
Syn.:
alēthṓs,
truly; pántōs,
at all events, altogether; óntōs,
indeed.
Ant.:
ou,
no; mḗ,
no; ou
mḗ,
by no means, in no wise.
Readers are exhorted to look for He is coming. This is His second coming which will be with the clouds (cf. Acts 1:9-11). Every eye will see Him, even those who pierced Him. Though the literal executioners and rejecters of Christ are now dead and will not be resurrected until after the Millennium, the godly remnant of Israel will look on Him, the One they have pierced (Zec. 12:10). This godly remnant will represent the nation.
Christ’s
second coming, however, will be visible to the entire area of the
Jerusalem including unbelievers, in contrast with His first coming at
His birth in Bethlehem and in contrast with the future Rapture of the
church, which probably will not be visible to the earth as a whole.
The present tense of the expression He is coming (Rev. 1:7) points to
the future Rapture of the church (John 14:3). John again appended the
word Amen.
