KJV: And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
YLT: and forgive us our sins, for also we ourselves forgive every one indebted to us; and mayest Thou not bring us into temptation; but do Thou deliver us from the evil.'
Darby: and remit us our sins, for we also remit to every one indebted to us; and lead us not into temptation.
ASV: And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.
| ἄφες | forgive |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἀφίημι Sense: to send away. |
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| ἡμῖν | us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἁμαρτίας | sins |
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Parse: Noun, Accusative Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| αὐτοὶ | ourselves |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀφίομεν | we forgive |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἀφίημι Sense: to send away. |
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| παντὶ | everyone |
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Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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| ὀφείλοντι | indebted |
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Parse: Verb, Present Participle Active, Dative Masculine Singular Root: ὀφείλω Sense: to owe. |
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| ἡμῖν | to us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| εἰσενέγκῃς | lead |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: εἰσφέρω Sense: to bring into, in or to. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| πειρασμόν | temptation |
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Parse: Noun, Accusative Masculine Singular Root: πειρασμός Sense: an experiment, attempt, trial, proving. |
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| ῥῦσαι | deliver |
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Parse: Verb, Aorist Imperative Middle, 2nd Person Singular Root: ῥύομαι Sense: to draw to one’s self, to rescue, to deliver. |
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| πονηροῦ⧽ | evil [one] |
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Parse: Adjective, Genitive Masculine Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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Greek Commentary for Luke 11:4
See on Luke 3:3; and James 5:15. [source]
See on Matthew 1:21. Compare debts, Matthew 6:12. [source]
Matthew's debts appears here. [source]
Rev. gives “bring us not,” which, besides being a more accurate rendering of the word ( εἰς , into, φέρω , to bear or bring )avoids the invidious hint of seducing or enticing which attaches to lead. James tells us that God does not tempt any man (James 1:13); but the circumstances of a man's life often, indeed always, involve possibilities of temptation. A caution is written even over the door of God's own house (Ecclesiastes 5:1). God also sends trials to prove and chasten us; but something may change the salutary power of trial into the corrupting power of evil solicitation; and that something, as James tells us (James 1:14), is our own evil desire. God tempteth no man; but “every man is tempted when he is drawn away of his own lust and enticed.” We pray, therefore, “suffer us not to be drawn away by our own lusts: keep us out of the power of our own evil hearts. Thou knowest our frame, and rememberest that we are dust. Remember our weakness. What thou imposest we would not shun. What thou dost not impose, keep us from seeking. Forbid that our evil desire should convert our temptable condition into actual temptation. Keep us out of situations in which, so far as we can judge, it would be beyond our present strength to keep from sinning.” It is not a coward's prayer. No man is a coward for being afraid of his own heart. It marks the highest quality of courage to know what to be afraid of and to fear it. To pray that God will not bring us within the possibility of temptation, would be to ignore our manhood, or to pray to be taken out of the world. But we may pray, and will surely pray, the more keenly conscious we become of the weakness of our nature, that God will not suffer the trials of life to become temptations to evil. [source]
See on sa40" translation="">Matthew 6:13.sa40 [source]
Reverse Greek Commentary Search for Luke 11:4
So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28, Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, “Forgive us our debts,” Tholuck (“Sermon on the Mount”) quotes the prayer of Apollonius of Tyana, “O ye gods, give me the things which are owing to me.” [source]
Cf. Luke 11:48-52. They were bearing witness against themselves “These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet” (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees. [source]
Luke (Luke 11:4) has “sins” In the ancient Greek οπειλημα opheilēma is common for actual legal debts as in Romans 4:4, but here it is used of moral and spiritual debts to God. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. It is correct in Romans 4:14 in Christ‘s argument about prayer, but it is not in the Model Prayer itself. See Matthew 18:28, Matthew 18:30 for sin pictured again by Christ “as debt and the sinner as a debtor” (Vincent). We are thus described as having wronged God. The word οπειλη opheilē for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness “in proportion as” It means to send away, to dismiss, to wipe off. [source]
Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; Matthew 6:12; Matthew 18:24; Luke 11:4. [source]
See on Pharisees and lawyers, Luke 11:43, Luke 11:46. Not an address, “O my friends,” but, “unto you, the friends of me.” [source]
Emphatic. “Even or also unto you lawyers, woe.” Note the article as in the address to the Pharisees (Luke 11:43): You, the lawyers. [source]
As opposed to the Pharisees and lawyers in Luke 11:43, Luke 11:46, Luke 11:53. [source]
Fool, for lack of sense (α a privative and πρην phrēn sense) as in Luke 11:40; 2 Corinthians 11:19. Old word, used by Socrates in Xenophon. Nominative form as vocative. [source]
Literally, debtors, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
. Not in the Greek, asyndeton Supply προσευχομενος proseuchomenos (praying), complementary or supplementary participle.Teach us Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Love toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in Luke 11:42. [source]
The verb literally means to walk about ( περί ). Here, possibly, walking along. Westcott, “walking away.” See on 1 Peter 5:8; see on Luke 11:44. [source]
Perfect active indicative of γινωσκω ginōskō “I have come to know and still know,” the knowledge of personal experience (John 2:24.). The love o‘ God Objective genitive, “the love toward God.” See Luke 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1 John 2:5; 1 John 3:17; 1 John 4:7, 1 John 4:9; 1 John 5:3) and in 2 Thessalonians 3:5; 2 Corinthians 13:14; Romans 5:5. The sense of God‘s love for man occurs in 1 John 3:1; 1 John 4:9, 1 John 4:10, 1 John 4:16; John 15:9. of Christ‘s love for man. These rabbis did not love God and hence did not love Christ. [source]
First aorist active participle of επαιρω epairō old and common verb with οπταλμους ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; John 17:6-196 Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (1714125126_31), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα hina and the first aorist active subjunctive. [source]
See on allow, Luke 11:48; and compare Acts 8:1. [source]
The very word used by Luke in Acts 8:1 about Paul. Koiné{[28928]}š word for being pleased at the same time with (cf. Luke 11:48). Paul adds here the item of “guarding the clothes of those who were slaying Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground. [source]
Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. [source]
Jesus (Luke 11:47; Matthew 23:29-37) had charged them with this very thing. Cf. 2 Chronicles 36:16. [source]
Εργο Ergo as in Luke 11:20, Luke 11:48 and like αρα ουν ara oun in Romans 5:18. In ancient Greek inferential αρα ara cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had “granted repentance unto life” to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts 15:8) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord‘s brother. [source]
And “martyr” also as in Revelation 2:13; Revelation 17:6. Transition state for the word here. I also was standing by (και αυτος ημην επεστως kai autos ēmēn ephestōs). Periphrastic second past perfect in form, but imperfect (linear) in sense since εστωσισταμενος hestōŝhistamenos (intransitive). Consenting The very word used by Luke in Acts 8:1 about Paul. Koiné{[28928]}š word for being pleased at the same time with (cf. Luke 11:48). Paul adds here the item of “guarding the clothes of those who were slaying Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground. [source]
Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Genitive absolute, “and the voyage being already Because the Fast was now already gone by (δια το και την νηστειαν ηδη παρεληλυτεναι dia to kai tēn nēsteian ēdē parelēluthenai). Accusative (after δια dia) of the articular infinitive perfect active of παρερχομαι parerchomai to pass by, with the accusative of general reference (νηστειαν nēsteian the great day of atonement of the Jews, Leviticus 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Acts 20:6 though a Gentile Christian. Paul did it also (1 Corinthians 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. Paul admonished them Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Allow is used by A.V. in the earlier English sense of approve. Compare Luke 11:48; Romans 14:22; 1 Thessalonians 2:4. Shakespeare: “Thou shalt hold the opinion of Pythagoras as I will allow of thy wits” (“Twelfth Night,” iv., 2). But the meaning of γινώσκω is not approve, but recognize, come to know, perceive. Hence Rev., I know not. Paul says: “What I carry out I do not recognize in its true nature, as a slave who ignorantly performs his master's behest without knowing its tendency or result.” [source]
Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44. [source]
Late verb for hearty approval as in Luke 11:48; Acts 8:1; 1 Corinthians 7:12. It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers. [source]
Only here in the New Testament. The kindred adjective ἄδηλος notmanifest, occurs Luke 11:44(see note) and 1 Corinthians 14:8. Compare also ἀδηλότης uncertainty 1 Timothy 6:17. He runs with a clear perception of his object, and of the true manner and result of his striving. [source]
Old adjective In N.T. only here and Luke 11:44. Military trumpet (σαλπιγχ salpigx) is louder than pipe or harp. [source]
“It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark 7:18.; Luke 11:41), but by the doing of something which the unenlightened conscience does not allow” (Robertson and Plummer). For this great word αστενης suneidēsis (conscientia, knowing together, conscience) see note on Acts 23:1. It is important in Paul‘s Epistles, Peter‘s First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one‘s spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For μολυνεται asthenēs weak (lack of strength) see Matthew 26:41. [source]
Old word συνητεια sunētheia from συνητης sunēthēs “It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark 7:18.; Luke 11:41), but by the doing of something which the unenlightened conscience does not allow” (Robertson and Plummer). For this great word αστενης suneidēsis (conscientia, knowing together, conscience) see note on Acts 23:1. It is important in Paul‘s Epistles, Peter‘s First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one‘s spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For μολυνεται asthenēs weak (lack of strength) see Matthew 26:41. Defiled Old word molunō to stain, pollute, rare in N.T. (1 Timothy 3:9; Revelation 3:4). [source]
For ἴδιον ownsee on 1 Timothy 6:1. With φορτίον burdencomp. βάρη burdens Galatians 6:2. It is doubtful whether any different shade of meaning is intended. Originally βάρη emphasizes the weight of the burden, φορτίον simply notes the fact that it is something to be born ( φέρειν ), which may be either light or heavy. See Matthew 11:30; Matthew 23:4; Psalm 37:4; Luke 11:46. Comp. Acts 27:10, the lading of a ship. [source]
In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; Romans 8:12. Similarly the verb ὀφείλειν toowe, as Luke 11:4; Luke 17:10; Romans 15:1, etc., though it is frequent in the literal sense. [source]
Rev. more literally and correctly, drave out. The word only here, though it occurs as an alternative reading, Luke 11:49. Probably with special reference to his own expulsion from Thessalonica. Acts 17:5-10. [source]
Properly an adjective, but used as a noun for tithe. Only in Hebrews, as is the kindred verb δεκατοῦν toimpose or take tithes. Ἀποδεκατοῖν toexact tithes, Hebrews 7:5. Comp. Matthew 23:23; Luke 11:42. [source]
Rend. the slackened or weakened hands. Comp. Isaiah 35:3; 2Samuel href="/desk/?q=2sa+4:1&sr=1">2 Samuel 4:1. The verb παριέναι (only here and Luke 11:42) originally means to let pass, disregard, neglect; thence to relax, loosen. See Clem. Rom. Ad Corinth. xxxiv, who associates it with νωθρὸς slothful(comp. Hebrews 5:11). [source]
Because of the chastening. Lift up First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
Without τινας tinas (some) before εχ υμων ex humōn a common idiom as in Revelation 3:9; Revelation 11:19; Luke 11:49.That ye may be tried (ινα πειραστητε hina peirasthēte). Purpose clause with ινα hina and the first aorist passive subjunctive of πειραζω peirazō John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In Revelation 3:10 a general persecution is outlined by πειρασμος peirasmos shall have (εχετε hexete). Future active, but some MSS. read εχητε echēte (present active subjunctive with hina, “that ye may have”).Tribulation ten days “Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]