KJV: And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
YLT: And it came to pass, on his going into the house of a certain one of the chiefs of the Pharisees, on a sabbath, to eat bread, that they were watching him,
Darby: And it came to pass, as he went into the house of one of the rulers, who was of the Pharisees, to eat bread on the sabbath, that they were watching him.
ASV: And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him.
| ἐγένετο | it came to pass |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἐλθεῖν | going |
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Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
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| αὐτὸν | of Him |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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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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| οἶκόν | a house |
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Parse: Noun, Accusative Masculine Singular Root: οἶκος Sense: a house. |
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| τινος | of one |
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Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀρχόντων | rulers |
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Parse: Noun, Genitive Masculine Plural Root: ἄρχων Sense: a ruler, commander, chief, leader. |
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| Φαρισαίων | Pharisees |
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Parse: Noun, Genitive Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| σαββάτῳ | on a Sabbath |
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Parse: Noun, Dative Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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| φαγεῖν | to eat |
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Parse: Verb, Aorist Infinitive Active Root: ἐσθίω Sense: to eat. |
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| ἄρτον | bread |
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Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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| παρατηρούμενοι | watching |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: παρατηρέω Sense: to stand beside and watch, to watch assiduously, observe carefully. |
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Greek Commentary for Luke 14:1
Luke‘s favourite temporal clause = “on the going as to him.” [source]
Another common Lukan idiom, καιοτι kai =εγενετο hoti after αυτοι egeneto like Hebrew ησαν παρατηρουμενοι wav Emphatic.Were watching (παρα ēsan paratēroumenoi). Periphrastic imperfect middle. Note force of autoi middle voice, and para -. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mark 3:2 (active). [source]
Periphrastic imperfect middle. Note force of autoi middle voice, and para -. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mark 3:2 (active). [source]
The participle and finite verb, were engaged in watching. Closely ( παρά ). See on Mark 3:2. [source]
Reverse Greek Commentary Search for Luke 14:1
From παρά , beside, and βάλλω , to throw. A parable is a form of teaching in which one thing is thrown beside another. Hence its radical idea is comparison. Sir John Cheke renders biword, and the same idea is conveyed by the German Beispiela pattern or example; beibeside, and the old high German speldiscourse or narration. The word is used with a wide range in scripture, but always involves the idea of comparison:1.Of brief sayings, having an oracular or proverbial character. Thus Peter (Matthew 15:15), referring to the words “If the blind lead the blind,” etc., says, “declare unto us thisparable. ” Compare Luke 6:39. So of the patched garment (Luke 5:36), and the guest who assumes the highest place at the feast (Luke 14:7, Luke 14:11). Compare, also, Matthew 24:39; Mark 13:28.2.Of a proverb. The word for proverb ( παροιμία ) has the same idea at the root as parable. It is παρά , beside, οἶμος , a way or road. Either a trite, wayside saying (Trench), or a path by the side of the high road (Godet). See Luke 4:23; 1 Samuel 24:13. 3.Of a song or poem, in which an example is set up by way of comparison. See Micah 2:4; Habakkuk 2:6. -DIVIDER- -DIVIDER- 4.Of a word or discourse which is enigmatical or obscure until the meaning is developed by application or comparison. It occurs along with the words αἴνιγμα , enigma, and πρόβλημα , a problem, something put forth or proposed ( πρό , in front βάλλω , to throw ). See Psalm 49:4 (Sept. 48:4); Psalm 78:2 (Sept. 77:2); Proverbs 1:6, where we have παραβολὴν , parable; σκοτεινὸν λόγον , dark saying; and αἰνίγματα , enigmas. Used also of the sayings of Balaam (Numbers 23:7, Numbers 23:18; Numbers 24:3, Numbers 24:15).In this sense Christ uses parables symbolically to expound the mysteries of the kingdom of God; as utterances which conceal from one class what they reveal to another (Matthew 13:11-17), and in which familiar facts of the earthly life are used figuratively to expound truths of the higher life. The un-spiritual do not link these facts of the natural life with those of the supernatural, which are not discerned by them (1 Corinthians 2:14), and therefore they need an interpreter of the relation between the two. Such symbols assume the existence of a law common to the natural and spiritual worlds under which the symbol and the thing symbolized alike work; so that the one does not merely resemble the other superficially, but stands in actual coherence and harmony with it. Christ formulates such a law in connection with the parables of the Talents and the Sower. “To him that hath shall be given. From him that hath not shall be taken away.” That is a law of morals and religion, as of business and agriculture. One must have in order to make. Interest requires capital. Fruit requires not only seed but soil. Spiritual fruitfulness requires an honest and good heart. Similarly, the law of growth as set forth in the parable of the Mustard Seed, is a law common to nature and to the kingdom of God. The great forces in both kingdoms are germinal, enwrapped in small seeds which unfold from within by an inherent power of growth.5. A parable is also an example or type; furnishing a model or a warning; as the Good Samaritan, the Rich Fool, the Pharisee and the Publican. The element of comparison enters here as between the particular incident imagined or recounted, and all cases of a similar kind.The term parable, however, as employed in ordinary Christian phraseology, is limited to those utterances of Christ which are marked by a complete figurative history or narrative. It is thus defined by Goebel (“Parables of Jesus”). “A narrative moving within the sphere of physical or human life, not professing to describe an event which actually took place, but expressly imagined for the purpose of representing, in pictorial figure, a truth belonging to the sphere of religion, and therefore referring to the relation of man or mankind to God.” In form the New Testament parables resemble the fable. The distinction between them does not turn on the respective use of rational and irrational beings speaking and acting. There are fables where the actors are human. Nor does the fable always deal with the impossible, since there are fables in which an animal, for instance, does nothing contrary to its nature. The distinction lies in the religious character of the New Testament parable as contrasted with the secular character of the fable. While the parable exhibits the relations of man to God, the fable teaches lessons of worldly policy or natural morality and utility. “The parable is predominantly symbolic; the fable, for the most part, typical, and therefore presents its teaching only in the form of example, for which reason it chooses animals by preference, not as symbolic, but as typical figures; never symbolic in the sense in which the parable mostly is, because the higher invisible world, of which the parable sees and exhibits the symbol in the visible world of nature and man, lies far from it. Hence the parable can never work with fantastic figures like speaking animals, trees,” etc. (Goebel, condensed). -DIVIDER- -DIVIDER- The parable differs from the allegory in that there is in the latter “an interpenetration of the thing signified and the thing signifying; the qualities and properties of the first being attributed to the last,” and the two being thus blended instead of being kept distinct and parallel. See, for example, the allegory of the Vine and the Branches (John 15) where Christ at once identifies himself with the figure' “I am the true vine.” Thus the allegory, unlike the parable, carries its own interpretation with it. -DIVIDER- -DIVIDER- Parable and proverb are often used interchangeably in the;New Testament; the fundamental conception being, as we have seen, the same in both, the same Hebrew word representing both, and both being enigmatical. They differ rather in extent than in essence; the parable being a proverb expanded and carried into detail, and being necessarily figurative, which the proverb is not; though the range of the proverb is wider, since the parable expands only one particular case of a proverb. (See Trench, “Notes on the Parables,” Introd.) [source]
There is no “wherewith” in the Greek. This idiom is seen in Luke 7:42; Luke 14:14; Hebrews 6:13. Genitive absolute though αυτον auton in the same clause as often in the N.T. [source]
It is breakfast, not dinner. In Luke 14:12 both αριστον ariston (breakfast) and δειπνον deipnon (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called δειπνον μεσημβρινον deipnon mesēmbrinon (midday dinner or luncheon). The regular dinner In John 21:12, John 21:15 αρισταω aristaō is used of the early morning meal, “Break your fast” When αριστον ariston was applied to luncheon, like the Latin prandium, ακρατισμα akratisma was the term for the early breakfast. [source]
Somewhat like Matthew 18:4; Matthew 20:26. Given by Luke in other contexts (Luke 14:11; Luke 18:14). Characteristic of Christ. [source]
Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King‘s Son. It is somewhat similar to that of The Supper in Luke 14:16-23 given on another occasion. Hence some scholars consider this merely Matthew‘s version of the Lucan parable in the wrong place because of Matthew‘s habit of grouping the sayings of Jesus. But that is a gratuitous indictment of Matthew‘s report which definitely locates the parable here by παλιν palin Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God‘s demand for righteousness. But here again it is like Jesus and suits the present occasion. [source]
Only here and Luke 14:13. From the same root as δέχομαι , to receive.Areception. [source]
“If a sheikh, bey, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in Luke 14:17: Come, for the supper is ready. The fact that this custom is confined to the wealthy and to the nobility is in strict agreement with the parable, where the man who made the supper is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast (Thomson, “Land and Book”)Palgrave mentions a similar formula of invitation among the Bedouins of Arabia. “The chief, or some un-breeched youngster of his family, comes up to us with the customary tefaddalooor do us the favor ” (“Central and Eastern Arabia”). [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]
Perfect active participle as in Luke 14:12 The future indicative with ινα hina does occur in the Koiné (papyri) and so in the N.T. (Robertson, Grammar, p. 984).Go up higher Second aorist active imperative second singular of προσαναβαινω prosanabainō an old double compound verb, but here only in the N.T. Probably, “Come up higher,” because the call comes from the host and because of προς pros f0). [source]
I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
Note οπως hopōs rather than the common ινα hina Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον ariston (breakfast). See distinction between αριστον ariston and δειπνον deipnon (dinner or supper) in Luke 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew 22:4), not the very early meal called ακρατισμα akratisma The verb is, however, used for the early meal on the seashore in John 21:12, John 21:15.With him (παρ αυτωι par' autōi). By his side.Sat down to meat Second aorist active indicative of αναπιπτω anapiptō old verb, to recline, to fall back on the sofa or lounge. No word here for “to meat.” [source]
Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King‘s son (Luke 14:15-24) has many points of likeness to the parable of the wedding garment (Matthew 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables.And he bade many (και εκαλεσεν πολλους kai ekalesen pollous). Aorist active, a distinct and definite act following the imperfect εποιει epoiei f0). [source]
This common Greek verb is used in various ways, to ask something from one (Mark 15:6), to deprecate or ask to avert (Hebrews 12:19), to refuse or decline (Acts 25:11), to shun or to avoid (2 Timothy 2:23), to beg pardon or to make excuses for not doing or to beg (Luke 14:18). All these ideas are variations of αιτεω aiteō to ask in the middle voice with παρα para in composition.The first (ο πρωτος ho prōtos). In order of time. There are three of the “many” (“all”), whose excuses are given, each more flimsy than the other.I must needs I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
The Master had invited “many” (Luke 14:16) who had all declined. The servant knew the Master wished the places to be filled. [source]
is fenced in places from πρασσω phrassō to fence in (Romans 3:19).Compel (αναγκασον anagkason). First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12.That my house may be filled First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12. [source]
In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle δεδικαιομενος dedikaiomenos This moral maxim Christ had already used in Luke 14:11. Plummer pertinently asks: “Why is it assumed that Jesus did not repeat his sayings?” [source]
First aorist passive subjunctive of πληροω plēroō with εως heōs (οτου hotou), the usual construction about the future. It seems like a Messianic banquet that Jesus has in mind (cf. Luke 14:15). [source]
Here and in Luke 14:13 only in the N.T. The word δοχη dochē from δεχομαι dechomai means reception. Occurs in Plutarch and lxx. Levi made Jesus a big reception. [source]
Second aorist active subjunctive. The use of ινα hina after ερωταω erōtaō (see also Luke 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luke 11:37; Luke 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke 5:29; Mark 2:15; Matthew 9:10) and even invited himself to be the guest of Zaccheus (Luke 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer). [source]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
First aorist passive indicative of πιπρασκω pipraskō old verb to sell (Matthew 13:46). For three hundred pence Genitive of price. Same item in Mark 14:5, while in Matthew 26:9 it is simply “for much” But all three have “given to the poor” First aorist passive indicative of διδωμι didōmi with dative case πτωχοις ptōchois (note absence of the article, poor people), real beggars, mendicants (Matthew 19:21; Luke 14:13). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that “some” had indignation and Matthew has it that “the disciples” had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer‘s wages for a year (Dods). [source]
Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” [source]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι Deuteronomy here is contrasted with ει δε ουδεν εστιν men just before. No word for “true” in the Greek. Δε Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν hōn houtoi katēgorousin mou). Genitive of relative Εστιν hon by attraction from ων ουτοι κατηγορουσιν μου ha (accusative with ον katēgorousin) to case of the unexpressed antecedent α toutōn (“of these things”). κατηγορουσιν Mou is genitive of person after τουτων katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
For what is on the table, “a feast.” A snare (εις παγιδα eis pagida). From πηγνυμι pēgnumi to make fast, old word for snares for birds and beasts. See Luke 21:35. Εις Eis in predicate with γινομαι ginomai is a translation-Hebraism. A trap Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
First future passive of double compound ανταποδιδωμι antapodidōmi to pay back (both αντι anti and απο apo), old word in good sense, as here and Luke 14:14; 1 Thessalonians 3:9 and in bad sense as 2 Thessalonians 1:6; Romans 12:19. [source]
Either outward or moral constraint. See on 1 Corinthians 7:26, and note on Luke 14:18. [source]
Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
Πτωχεια Ptōcheia is old word from πτωχευω ptōcheuō to be a beggar, as of Jesus in 2 Corinthians 8:9 (from πτωχος ptōchos cowering in fear and poverty, as in Luke 14:13, but ennobled by Christ as in Matthew 5:3; 2 Corinthians 8:9). Poverty down deep. Strabo (LX 419) has κατα βατους kata bathous down to the bottom. [source]
Late word from περισσευω perisseuō to overflow. Their deep poverty (η κατα βατους πτωχεια αυτων hē kata bathous ptōcheia autōn). Πτωχεια Ptōcheia is old word from πτωχευω ptōcheuō to be a beggar, as of Jesus in 2 Corinthians 8:9 (from πτωχος ptōchos cowering in fear and poverty, as in Luke 14:13, but ennobled by Christ as in Matthew 5:3; 2 Corinthians 8:9). Poverty down deep. Strabo (LX 419) has κατα βατους kata bathous down to the bottom. Liberality From απλους haplous single, simple (Matthew 6:22). “The passage from single-mindedness or simplicity to liberality is not quite obvious” (Plummer). Perhaps “heartiness” supplies the connecting link. See also 2 Corinthians 9:11-13. [source]
“The full recompense,” old word, in lxx, but only here in N.T., but ανταποδομα antapodoma twice (Luke 14:12; Romans 11:9). Given back Ye serve the Lord Christ (το Κυριωι Χριστωι δουλευετε to Kuriōi Christōi douleuete). As his slaves and gladly so. Perhaps better as imperatives, keep on serving. [source]
Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as Luke href="/desk/?q=lu+14:18&sr=1">Luke 14:18, Luke 14:19; 4Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25. [source]
Present middle imperative second person singular of παραιτεω paraiteō old verb, to ask of one and then to beg off from one as in Luke 14:18.; Acts 25:11; 1 Timothy 4:7; 1 Timothy 5:11; Titus 3:10; 2 Timothy 2:23. [source]
Dative case of γνοπος gnophos (late form for earlier δνοπος dnophos and kin to νεπος nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4, 2 Peter 2:15. Tempest Old word from τυω thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος Echos is an old word (our εχο echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη phōnē (voice) just before, genitive case with ακουσαντες akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι prostithēmi old word to add, here with accusative of general reference (λογον logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη mē with the infinitive because of the negative idea in παρηιτησαντο parēitēsanto as in Galatians 5:7. [source]
Predicate genitive. The word is for adults, relative perfection Their senses The organs of perception (Stoic term for sense organs) from αιστανομαι aisthanomai (Luke 9:45), in Plato, Galen, Hippocrates, here only in N.T. Exercised Perfect passive participle of γυμναζω gumnazō to exercise (naked, γυμνος gumnos). Galen uses αιστητηρια γεγυμνασμενα aisthētēria gegumnasmena together after εχω echō as we have here. For this predicate use of the participle with εχω echō see Luke 13:6; Luke 14:19. “By reason of use” one gains such skill. To discern “For deciding between” (from διακρινω diakrinō), old word with ablative καλου τε και κακου kalou te kai kakou (between good and evil). See 1 Corinthians 12:1; Romans 14:1. [source]
Future active indicative of υπσοω hupsoō common verb from υπσος hupsos (height), used by Jesus in contrast with ταπεινοω tapeinoō as here (Matthew 23:12; Luke 14:11; Luke 18:14). [source]
Common O.T. picture (Exodus 3:19; Ezekiel 20:33, etc.).That he may exalt you (ινα υπσωσηι hina hupsōsēi). Purpose clause with ινα hina and first aorist active subjunctive of υπσοω hupsoō Cf. Luke 14:11; Philemon 2:9.In due time Same phrase in Matthew 24:45. [source]
Purpose clause with ινα hina and first aorist active subjunctive of υπσοω hupsoō Cf. Luke 14:11; Philemon 2:9. [source]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
“I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
See on Luke 14:12. For the image, compare Song of Solomon 5:2-6; Song of Solomon 4:16; Song of Solomon 2:3. Christ is the Bread of Life, and invites to the great feast. See Matthew 8:11; Matthew 25:1sqq. The consummation will be at the marriage-supper of the Lamb (Mark 14:25; Revelation 19:7-9). [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
Articular perfect passive participle of καλεω kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.)These are true words of God Undoubtedly, but one should bear in mind that apocalyptic symbolism “has its own methods and laws of interpretation, and by these the student must be guided” (Swete). [source]
Articular perfect passive participle of καλεω kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.) [source]