KJV: And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
YLT: 'And I say to you, my friends, be not afraid of those killing the body, and after these things are not having anything over to do;
Darby: But I say to you, my friends, Fear not those who kill the body and after this have no more that they can do.
ASV: And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
| Λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| τοῖς | those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| φίλοις | friends |
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Parse: Adjective, Dative Masculine Plural Root: φίλος Sense: friend, to be friendly to one, wish him well. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| φοβηθῆτε | you should fear |
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Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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| ἀπὸ | because |
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Parse: Preposition Root: ἀπό Sense: of separation. |
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| τῶν | of those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀποκτεινόντων | killing |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἀποκτείνω Sense: to kill in any way whatever. |
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| σῶμα | body |
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Parse: Noun, Accusative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| ταῦτα | these things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| ἐχόντων | being able |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| περισσότερόν | more abundantly |
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Parse: Adjective, Accusative Neuter Singular, Comparative Root: περισσός Sense: exceeding some number or measure or rank or need. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| ποιῆσαι | to do |
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Parse: Verb, Aorist Infinitive Active Root: ποιέω Sense: to make. |
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Greek Commentary for Luke 12:4
As opposed to the Pharisees and lawyers in Luke 11:43, Luke 11:46, Luke 11:53. [source]
First aorist passive subjunctive with μη mē ingressive aorist, do not become afraid of, with απο apo and the ablative like the Hebrew μη εχοντων περισσοτερον τι ποιησαι min and the English “be afraid of,” a translation Hebraism as in Matthew 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do (εχω mē echontōn perissoteron ti poiēsai). Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [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]
Lit., “fear not from;” i.e., from the hands of. [source]
Reverse Greek Commentary Search for Luke 12:4
Repeated in Matthew 10:28 and Matthew 10:31 Note also the accusative case with the aorist passive subjunctive, transitive though passive. See same construction in Luke 12:5. In Matthew 10:28 the construction is with απο apo and the ablative, a translation Hebraism as in Luke 12:4 (Robertson, Grammar of the Greek N.T. in the Light of Historical Research, p. 577). [source]
Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare Luke 10:8; Acts 16:34. From the sense of placing beside, comes that of putting in charge, committing (Luke 12:48; Luke 23:46; 1 Timothy 1:18). Hence the kindred noun παραθήκη (2 Timothy 1:12), a deposit: that which f halve committed. [source]
Lit., having laid on blows. Blows or stripes is the usual sense of the word in the New Testament. See Luke 12:48; Acts 16:23. It has the metaphorical sense of plagues in Revelation 15:1, Revelation 15:6, Revelation 15:8, etc. [source]
Dative of the present middle participle. Here it is reverential fear as in Acts 10:2; Colossians 3:22. The bad sense of dread appears in Matthew 21:46; Mark 6:20; Luke 12:4. [source]
Of his clothing as well as of his money, the meanest sort of robbers.Beat him (πληγας επιτεντες plēgas epithentes). Second aorist active participle of επιτιτημι epitithēmi a common verb. Literally, “placing strokes or blows” (πληγας plēgas plagues) upon him. See Luke 12:48; Acts 16:23; and Revelation 15:1, Revelation 15:6, and Revelation 15:8 for “plagues.”Half-dead Late word from ημι hēmi half, and τνησκω thnēskō to die. Only here in the N.T. Vivid picture of the robbery. [source]
Second aorist active participle of επιτιτημι epitithēmi a common verb. Literally, “placing strokes or blows” (πληγας plēgas plagues) upon him. See Luke 12:48; Acts 16:23; and Revelation 15:1, Revelation 15:6, and Revelation 15:8 for “plagues.” [source]
First aorist passive subjunctive with μη mē ingressive aorist, do not become afraid of, with απο apo and the ablative like the Hebrew μη εχοντων περισσοτερον τι ποιησαι min and the English “be afraid of,” a translation Hebraism as in Matthew 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do (εχω mē echontōn perissoteron ti poiēsai). Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Imperfect active describing the journey.Fell among robbers (ληισταις περιεπεσεν lēistais periepesen). Second aorist ingressive active indicative of περιπιπτω peripiptō old verb with associative instrumental case, to fall among and to be encompassed by (περι peri around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this “red and bloody way.” These were bandits, not petty thieves.Stripped Of his clothing as well as of his money, the meanest sort of robbers.Beat him (πληγας επιτεντες plēgas epithentes). Second aorist active participle of επιτιτημι epitithēmi a common verb. Literally, “placing strokes or blows” (πληγας plēgas plagues) upon him. See Luke 12:48; Acts 16:23; and Revelation 15:1, Revelation 15:6, and Revelation 15:8 for “plagues.”Half-dead Late word from ημι hēmi half, and τνησκω thnēskō to die. Only here in the N.T. Vivid picture of the robbery. [source]
Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
First aorist passive subjunctive deliberative retained in the indirect question. Τινα Tina is the accusative, the direct object of this transitive passive verb (note απο apo in Luke 12:4). [source]
The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (Luke 12:39, Luke 12:40) to illustrate the parable of the waiting servants (Luke 12:35). This same language appears in Matthew 24:43. “The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time” (Bruce). The parallel in Matthew 24:43-51 with Luke 12:39-46 does not have the interruption by Peter. [source]
This whole paragraph from verse 22-40 had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in Luke 12:13-21. Recall Mark 13:37. This interruption is somewhat like that on the Mount of Transfiguration (Luke 9:33) and is characteristic of Peter. Was it the magnificent promise in Luke 12:37 that stirred Peter‘s impulsiveness? It is certainly more than a literary device of Luke. Peter‘s question draws out a parabolic reply by Jesus (Luke 12:42). [source]
Jesus introduces this parable of the wise steward (Luke 12:42) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. [source]
See Matthew 24:47 for επι epi with locative in this sense. Usually with genitive as in Luke 12:42 and sometimes with accusative as in Luke 12:14. [source]
Not here “the unbelieving” though that is a common meaning of απιστος apistos (α a privative and πιστος pistos from πειτω peithō), but the unreliable, the untrustworthy. Here Matthew 24:51 has “with the hypocrites,” the same point. The parallel with Matthew 24:43-51 ends here. Matthew 24:51 adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in Luke 12:47, Luke 12:48. [source]
Second future passive of δερω derō to skin, to beat, to flay (see on Matthew 21:35; Mark 12:3, Mark 12:5). The passive voice retains here the accusative πολλας pollas (supply πληγας plēgas present in Luke 10:30). The same explanation applies to ολιγας oligas in Luke 12:48. [source]
Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in Luke 12:42.Was accused (διεβλητη dieblēthē). First aorist indicative passive, of διαβαλλω diaballō an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word διαβολος diabolos (slanderer) is this same root and it is used even of women, she-devils (1 Timothy 3:11).That he was wasting For the verb, see note on Luke 15:13. The use of ως hōs with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.His goods (τα υπαρχοντα αυτου ta huparchonta autou). “His belongings,” a Lukan idiom. [source]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω , from ῥαπίς , a rod, is etymologically related to ῥαβδίζω , from ῥάβδος , a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω , to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. “It is certain that he commanded those who scourged ( ῥαπι.ζοντας ) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words” (vii., 35). And again: “The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged ( ῥαπίζονται )'” (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι . This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6: “I gave my cheeks to blows ( εἰς ῥαπι.σματα ). Hosea 11:4, “As a man that smiteth ( ῥαπίζων ) upon his cheeks” (A.V. and Rev., that take off the yoke on their jaws ). In 1 Kings 22:24, we read, “Zedekiah - smote Micaiah on the cheek ( ἐπάταξε ἐπὶ τὴν σιαγόνα ).” The word in John 18:23, δέρεις , literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face ( εἰς πρόσωπον δέρει ), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, “So fight I ( πυκτεύω , of boxing, or fighting with the fists ), not as one that beateth ( δέρων ) the air.” These examples practically destroy the force of the argument from δέρεις . It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. [source]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω tuptō is also used). [source]
The only N.T. example and Acts 28:3 of the old word πυρα pura (from πυρ pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω haptō to set fire to, to kindle. Cf. αναπτω anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
The Jewish law was forty stripes save one (2 Corinthians 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: “Missique lictores ad sumendum supplicium, nudatos virgis caedunt.” On πληγας plēgas (from πλησσω plēssō to strike a blow) See note on Luke 10:30; and notes on Luke 12:47. The jailor (τωι δεσμοπυλακι tōi desmophulaki). Late word (δεσμοσ πυλαχ desmosαρχιδεσμοπυλαχ phulax keeper of bonds), in the N.T. only here (Acts 16:23, Acts 16:27, Acts 16:36). The lxx has the word ασπαλως τηρειν archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). To keep safely Present active infinitive, to keep on keeping safely, perhaps “as dangerous political prisoners” (Rackham). He had some rank and was not a mere turnkey. [source]
Dative case of second perfect participle of παριστημι paristēmi to place, and intransitive. See the same form in Acts 23:4 To smite him on the mouth (τυπτειν αυτου το στομα tuptein autou to stoma). See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω tuptō is also used). [source]
Imperfect active of παρεχω parechō with αν ̇an instead of ον ̇on as ειχαν eichan in Mark 8:7 (Robertson, Grammar, p. 339). It was their habit on this occasion, Luke means, they kept on showing. No common kindness (ου την τυχουσαν πιλαντρωπιαν ou tēn tuchousan philanthrōpian). The old word πιλαντρωπια philanthrōpia (πιλος philos αντρωπος anthrōpos), love of mankind, occurs in the N.T. only here and Titus 3:4 (adverb in Acts 27:3). See note on Acts 19:11 for this use of ου την τυχουσαν ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. They kindled a fire The only N.T. example and Acts 28:3 of the old word πυρα pura (from πυρ pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω haptō to set fire to, to kindle. Cf. αναπτω anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
From λαχαίνω todig. Herbs grown on land cultivated by digging: garden-herbs, vegetables. See on Mark 4:32; see on Luke 12:42. [source]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Lit., I am entrusted with a stewardship. For a similar construction see Romans 3:2. Stewards belonged to the class of slaves. See Luke 12:42, Luke 12:43, and note οἰκονόμος stewardin Luke 12:42, and δοῦλος ἐκεῖνος thatbond-servant in Luke 12:43. Paul is not degrading the gospel ministry to a servile office. He is only using the word to illustrate a single point - the manner of his appointment. [source]
Rev., ask. But it is questionable whether the A.V. is not preferable. The word sometimes takes the sense of demand, as Luke 12:48; 1 Peter 3:15; and this sense accords well with the haughty attitude of the Jews, demanding of all apostolic religions their proofs and credentials. See Matthew 12:38; Matthew 16:1; John 6:30. [source]
The Acts and the Epistles are silent about these Jewish floggings (Matthew 27:36). See note on Luke 12:47 for omission of plēgas (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy 25:1-3). Cf. Josephus (Ant. IV. 8, 1, 21). [source]
In blows, wounds (Luke 10:30; Luke 12:48; Acts 16:23, Acts 16:33). Our plague. [source]
Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on Luke href="/desk/?q=lu+16:1&sr=1">Luke 16:1. In later Greek it was used in two special senses: 1. The slave whose duty it was to distribute the rations to the other slaves: so Luke 12:42. 2. The land-steward: so Luke 16:1. Comp. Romans 16:23, ὁ οἰκονόμος τῆς πόλεως , commonly rendered city-treasurer: A.V. chamberlain. In Lucian, Alex. 39, the Roman procurators, or fiscal administrators, are called Καίσαρος οἰκονόμοι ; comp. 1Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att. xi. 1; Juv. Sat i. 91). He was commonly a slave. Christian teachers are called “stewards of the mysteries of God” and “of the grace of God” (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called “a steward of God” (Titus 1:7). [source]
From Genesis 16:1. Feminine diminutive of παις pais boy or slave. Common word for damsel which came to be used for female slave or maidservant (Luke 12:45) or doorkeeper like Matthew 26:29. So in the papyri. [source]
Old word for manager of a household whether freeborn or slave. See note on Luke 12:42 and 1 Corinthians 4:2. Papyri show it as manager of an estate and also as treasurer like Romans 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together. Until the time appointed of the father (αχρι της προτεσμιας του πατρος achri tēs prothesmias tou patros). Supply ημερας hēmeras (day), for προτεσμιος prothesmios is an old adjective “appointed beforehand” (προ τεσμος proτιτημι thesmos from tithēmi). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul‘s illustration at all. [source]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Ephesians 4:30. The operation of the Spirit is set forth under the image of fire in Matthew 3:11; Luke 12:49; Acts 2:3, Acts 2:4. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy. [source]
N.T.olxx, (Genesis 45:27; Luke href="/desk/?q=lu+12:49&sr=1">Luke 12:49; James 3:5. It is not necessary to assume that Timothy's zeal had become cold. [source]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
Present active infinitive of αναζωπυρεω anazōpureō old double compound (ανα ana and ζωπυρον zōpuron live coal, ζωος zōos and πυρ pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω anaptō in Luke 12:49. [source]
Old compound to remind (1 Corinthians 4:17; 2 Corinthians 7:15). That thou stir up (σε αναζωπυρειν se anazōpurein). Present active infinitive of αναζωπυρεω anazōpureō old double compound (ανα ana and ζωπυρον zōpuron live coal, ζωος zōos and πυρ pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω anaptō in Luke 12:49. The gift of God See note on 1 Timothy 4:14. Here Paul says μου mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See note on 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God. [source]
“Now Moses indeed on his part” In Moses was in “God‘s house” “as a servant” Old word, in lxx, only here in N.T. and quoted from Numbers 12:7. Kin to the verb τεραπευω therapeuō to serve, to heal, and τεραπεια therapeia service (Luke 9:11) and a group of servants (Luke 12:42). For a testimony of those things which were afterward to be spoken Objective genitive of the articular future passive participle of λαλεω laleō It is not certain what it means whether the “testimony” In contrast with Moses As a son Instead of a τεραπων therapōn (servant). Over his house The difference between επι epi and εν en added to that between υιος huios and τεραπων therapōn It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Acts 7:11 the Jews accused Stephen of speaking “blasphemous words against Moses and God” (putting Moses on a par with God). [source]
Present active indicative of αυχεω aucheō old verb, here only in N.T. The best MSS. here separate μεγαλα megala from αυχεω aucheō though μεγαλαυχεω megalaucheō does occur in Aeschylus, Plato, etc. Μεγαλα Megala is in contrast with μικρον mikron much - how small The same relative form for two indirect questions together, “What-sized fire kindles what-sized forest?” For double interrogatives see Mark 15:24. The verb αναπτω anaptei is present active indicative of υλην anaptō to set fire to, to kindle (Luke 12:49, only other N.T. example except some MSS. in Acts 28:2). αναπτει Hulēn is accusative case, object of anaptei and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown. [source]
Give in charge as a deposit. Compare Luke 12:48; Acts 20:32; 1 Timothy 1:18. The word is used by Christ in commending his soul to God (Luke 23:46). [source]
See Ezekiel 10:2; Luke 12:49. [source]
The word occurs in the New Testament in two senses: trusty, faithful Matthew 24:45; Matthew 25:21, Matthew 25:23; Luke 12:42); and believing, confiding (John 20:27; Galatians 3:9; Acts 16:1). Of God, necessarily only in the former sense. [source]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
First aorist active indicative of πορνευω porneuō “In purchasing the favour of Rome by accepting her suzerainty and with it her vices and idolatries” (Swete).Were made drunken (εμετυστησαν emethusthēsan). First aorist passive indicative of μετυσκω methuskō old verb (from μετυ methu), as in Luke 12:45, here only in the Apocalypse. Cf. Isaiah 51:7 and πεποτικεν pepotiken in Revelation 14:8. See Revelation 18:3. [source]
First aorist passive indicative of μετυσκω methuskō old verb (from μετυ methu), as in Luke 12:45, here only in the Apocalypse. Cf. Isaiah 51:7 and πεποτικεν pepotiken in Revelation 14:8. See Revelation 18:3. [source]
He drops back to the narrative use of the first aorist active indicative of γεμιζω gemizō the fire Second aorist active indicative of βαλλω ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19.Followed Came to pass naturally after the casting of fire on the earth. Same three elements in Revelation 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps πωναι phōnai the voices of the storm (wind, etc.). [source]
Second aorist active indicative of βαλλω ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19. [source]