KJV: Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
YLT: And in the fifteenth year of the government of Tiberius Caesar -- Pontius Pilate being governor of Judea, and Herod tetrarch of Galilee, and Philip his brother, tetrarch of Ituraea and of the region of Trachonitis, and Lysanias tetrarch of Abilene --
Darby: Now in the fifteenth year of the government of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod tetrarch of Galilee, and Philip his brother tetrarch of Ituraea and the region of Trachonitis, and Lysanias tetrarch of Abilene,
ASV: Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,
| ἔτει | year |
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Parse: Noun, Dative Neuter Singular Root: ἔτος Sense: year. |
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| πεντεκαιδεκάτῳ | fifteenth |
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Parse: Adjective, Dative Neuter Singular Root: πεντεκαιδέκατος Sense: the fifteenth. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἡγεμονίας | reign |
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Parse: Noun, Genitive Feminine Singular Root: ἡγεμονία Sense: chief command, rule, sovereignty. |
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| Τιβερίου | of Tiberius |
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Parse: Noun, Genitive Masculine Singular Root: Τιβέριος Sense: the second Roman emperor. |
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| Καίσαρος | Caesar |
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Parse: Noun, Genitive Masculine Singular Root: Καῖσαρ Sense: the surname of Julius Caesar, which adopted by Octavius Augustus and his successors afterwards became a title, and was appropriated by the Roman emperors as part of their title. |
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| ἡγεμονεύοντος | being governor |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ἡγεμονεύω Sense: to be leader, to lead the way. |
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| Ποντίου | Pontius |
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Parse: Noun, Genitive Masculine Singular Root: Πόντιος Sense: the sixth Roman procurator of Judah who crucified Christ. |
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| Πιλάτου | Pilate |
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Parse: Noun, Genitive Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | of Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| τετρααρχοῦντος | being tetrarch |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: τετραρχέω Sense: to be a governor of a tetrarchy, be tetrarch of a region. |
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| Γαλιλαίας | of Galilee |
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Parse: Noun, Genitive Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| Ἡρῴδου | Herod |
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Parse: Noun, Genitive Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| Φιλίππου | Philip |
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Parse: Noun, Genitive Masculine Singular Root: Φίλιππος Sense: an apostle of Christ. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀδελφοῦ | brother |
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Parse: Noun, Genitive Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἰτουραίας | of Ituraea |
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Parse: Adjective, Genitive Feminine Singular Root: Ἰτουραῖος Sense: a mountainous region, lying northeast of Palestine and west of Damascus. |
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| Τραχωνίτιδος | of Trachonitis |
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Parse: Noun, Genitive Feminine Singular Root: Τραχωνῖτις Sense: a rough region, inhabited by robbers, situated between Antilibanus on the west and on the east by the mountains of Batanaea and on the north by the territory of Damascus. |
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| χώρας | [the] region |
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Parse: Noun, Genitive Feminine Singular Root: χώρα Sense: the space lying between two places or limits. |
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| Λυσανίου | Lysanias |
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Parse: Noun, Genitive Masculine Singular Root: Λυσανίας Sense: a tetrarch of Abilene (i. |
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| Ἀβιληνῆς | of Abilene |
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Parse: Noun, Genitive Feminine Singular Root: Ἀβιληνή Sense: a region of Syria between Lebanon and Hermon towards Phoenicia, 8 miles (29 km) from Damascus and Heliopolis in a remarkable gorge called “Suk Wadi Barada”. |
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Greek Commentary for Luke 3:1
Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet (Ecce Homo, p. 2) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (Ant. XXVII. I) tells of a Lysanias who was King of Abila up to b.c. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of “Lysanias the tetrarch” and at the time to which Luke refers (see my Luke the Historian in the Light of Research, pp. 167f.). So Luke is vindicated again by the rocks. [source]
Wyc., Pilat of Pounce. [source]
See on Matthew 14:1. [source]
Reverse Greek Commentary Search for Luke 3:1
The words imply: 1. That confession was connected with baptism. They were baptized while in the act of confessing. 2. An open confession, not a private one to John ( ἐξ , compare Acts 19:18; James 5:16). 3. An individual confession; possibly a specific one. (See Luke 3:10-15.) [source]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
So Luke (Luke 3:16) the locative case, in water. Matthew (Matthew 3:11) has εν en (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus. [source]
On πονηρός , evil, see Luke 3:19. It is applied to evil spirits by Luke only, with the single exception of Matthew 12:45. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See Luke 6:17, Luke 6:18; Luke 8:2; Luke 13:32. [source]
See on Luke 3:19. [source]
See on Luke 3:12. [source]
See on Luke 3:12. [source]
If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying “Whatever I have taken.” See on Luke 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58. [source]
The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Matthew 9:9; Luke 3:12. [source]
The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Matthew 9:9; Luke 3:12. [source]
See on Luke 3:12. [source]
See on Luke 3:19; and Mark 7:21. [source]
From αποτιτημι apotithēmi to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Matthew 3:12; Matthew 6:26; Matthew 13:30; Luke 3:17; Luke 12:18, Luke 12:24).All my corn (παντα τον σιτον panta ton siton). Better grain (wheat, barley), not maize or Indian corn.My goods Like the English, my good things. So the English speak of goods (freight) train. [source]
An old word, η και harpax from same root as ο τεος harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty. [source]
Imperfect middle, was praying these things (given following).With himself (προς εαυτον pros heauton). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.I thank thee But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες am-αρπαχ haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω harpages). An old word, η και harpax from same root as ο τεος harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες am-αρπαχ haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω harpages). An old word, η και harpax from same root as ο τεος harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Literally, upon a table. This old word τραπεζα trapeza from τετραπεζα tetrapeza It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.With interest (συν τοκωι sun tokōi). Not usury, but proper and legal interest. Old word from τικτω tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων elthōn), and the previous question. On this technical use of πρασσω prassō (επραχα epraxa) See note on Luke 3:13. [source]
.With interest (συν τοκωι sun tokōi). Not usury, but proper and legal interest. Old word from τικτω tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων elthōn), and the previous question. On this technical use of πρασσω prassō (επραχα epraxa) See note on Luke 3:13. [source]
Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων elthōn), and the previous question. On this technical use of πρασσω prassō (επραχα epraxa) See note on Luke 3:13. [source]
Plural, Multitudes. The present participle also notes the repetition of the crowds as does ελεγεν elegen (imperfect), he used to say. Matthew 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see notes for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, Luke 3:10, the publicans Luke 3:12, the soldiers Luke 3:14. [source]
Deliberative aorist subjunctive. More exactly, What then are we to do, What then shall we do? Same construction in verses Luke 3:12. The ουν oun refers to the severe things already said by John (Luke 3:7-9). [source]
Same construction in verses Luke 3:12. The ουν oun refers to the severe things already said by John (Luke 3:7-9). [source]
. This old word τραπεζα trapeza from τετραπεζα tetrapeza It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.With interest (συν τοκωι sun tokōi). Not usury, but proper and legal interest. Old word from τικτω tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων elthōn), and the previous question. On this technical use of πρασσω prassō (επραχα epraxa) See note on Luke 3:13. [source]
Like Mark 1:7, “the one mightier than I.” Ablative case Compare Luke 3:16 with Mark 1:7. and Matthew 3:11. for discussion of details. Luke has “fire” here after “baptize with the Holy Ghost” as Matthew 3:11, which see note. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah‘s coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke 3:17; Matthew 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah‘s Mission and so will far transcend the water baptism which marked the ministry of John. [source]
See on Luke 3:19; see on Luke 7:21. [source]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
Actively evil. See on Mark 7:22; see on Luke 3:19. [source]
Literally, that I should unloose. Mark (Mark 1:7) and Luke (Luke 3:16) have unloose. Matthew (Matthew 3:11) bear. See on Matthew 3:11. [source]
According to the proper reading, ἐγὼ , I, stands first in the Baptist's statement, the ὅτι having the force merely of quotation marks. It is emphatic: “I am not the Christ, though the Christ is here.” Some were questioning whether John was the Christ (Luke 3:15; Acts 13:25). Note the frequent occurrence of the emphatic I: John 1:23, John 1:26, John 1:27, John 1:30, John 1:31, John 1:33, John 1:34. On the Christ, see on Matthew 1:1. [source]
No article Literally, “of whom I am not worthy that I unloose the latchet (see Mark 1:7 for ιμας himas) of his sandal (see Matthew 3:11 for υποδημα hupodēma bound under the foot).” Only use of αχιος axios with ινα hina in John, though used by Paul in this saying of the Baptist (Acts 13:25), ικανος ινα hikanos hina in Matthew 3:8, but ικανος λυσαι hikanos lusai (aorist active infinitive instead of λυσω lusō aorist active subjunctive) in Mark 1:7 (Luke 3:16) and βαστασαι bastasai in Matthew 3:11. [source]
He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα hina and the first aorist active subjunctive of ερωταω erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω aiteō Who art thou? Direct question preserved and note proleptic position of συ su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
The continued paratactic use of και kai (and) and the first aorist active indicative of ομολογεω homologeō old verb from ομολογος homologos Negative statement of same thing in Johannine fashion, first aorist middle indicative of και ωμολογησεν arneomai another Synoptic and Pauline word (Matthew 10:33; 2 Timothy 2:12). He did not contradict or refuse to say who he was. And he confessed (Εγω ουκ ειμι ο Χριστος kai hōmologēsen). Thoroughly Johannine again in the paratactic repetition. I am not the Christ (οτι Egō ouk eimi ho Christos). Direct quotation again with recitative ο Χριστος hoti before it like our modern quotation marks. “I am not the Messiah,” he means by ho Christos (the Anointed One). Evidently it was not a new question as Luke had already shown (Luke 3:15). [source]
Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα para with ablative after ακουω akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
Periphrastic past perfect indicative of βαλλω ballō explaining (γαρ gar) why John was still baptizing, the reason for the imprisonment having been given by Luke (Luke 3:19.). [source]
But only make sneering comments about him (John 7:16) in spite of his speaking “openly” Negative answer expected by μη ποτε mē pote and yet there is ridicule of the rulers in the form of the question. See a like use of μη ποτε mē pote in Luke 3:15, though nowhere else in John. Εγνωσαν Egnōsan (second aorist ingressive active indicative of γινωσκω ginōskō) may refer to the examination of Jesus by these rulers in John 5:19. and means, “Did they come to know or find out” (and so hold now)? That this is the Christ The Messiah of Jewish hope. [source]
Reference to John 3:22. the work of the Baptist and the jealousy of his disciples. Ουν Oun is very common in John‘s Gospel in such transitions. The Lord So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους ho Iēsous Mark usually has ο Ιησους ho Iēsous and Luke often ο Κυριος ho Kurios In the narrative portion of John we have usually ο Ιησους ho Iēsous but ο Κυριος ho Kurios in five passages (John 4:1; John 6:23; John 11:2; John 20:20; John 21:12). There is no reason why John should not apply ο Κυριος ho Kurios to Jesus in the narrative sections as well as Luke. Bernard argues that these are “explanatory glosses,” not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος Kurios (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. Knew Second aorist active indicative of γινωσκω ginōskō The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (John 2:24). Already the Pharisees are suspicious of Jesus. How that Declarative οτι hoti (indirect assertion). Was making and baptizing more disciples than John Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John‘s early ministry (Mark 1:5; Matthew 3:5; Luke 3:7, Luke 3:15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke 3:19.). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would “raise a rebellion,” probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate. [source]
Lit., unto ordinances of angels. Εἰς means with reference to. Disposition ( διαταγή ) is used by A. V. in the sense of arrangement, as we say a general disposed his trooPsalms The word occurs only here and Romans 13:2, where it is rendered ordinance. The kindred verb διατάσσω occurs often, and mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34, it is translated set in order. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 33:2. Compare Psalm 68:17. Paul expressly says that the law was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by angels. [source]
Against the rendering of the A. V. is the word προέειναν ,they stretched forward, in allusion to the position of the victim for scourging, and the article with thongs; “the thongs,” with reference to some well-known instrument. If the words referred simply to binding him, with thongs would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical Greek, and to render stretched him out for (or before )the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mark 1:7; Luke 3:16; John 1:27). [source]
Demonstrative use of οι hoi with μεν ουν men oun without any corresponding δε de just as in Acts 1:1 μεν men occurs alone. The combination μεν ουν men oun is common in Acts (27 times). Cf. Luke 3:18. The ουν oun is resumptive and refers to the introductory (Acts 1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. [source]
The party of three from Caesarea. Genitive absolute with present participle hodoiporountōn (journeying) and eggizontōn (drew nigh). The housetop (to dōma). Old word and in Gospels (Luke 3:19, etc.), but only here in Acts. From demō to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps. [source]
Old word and in Gospels (Luke 3:19, etc.), but only here in Acts. From demō to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps. [source]
Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in Acts 16:10; Luke 3:18. Note “we you” together. Here the heart of Paul‘s message on this occasion. [source]
The usual construction (μη mē and the aorist subjunctive) for a prohibition not to begin to do a thing. The older Greek would probably have used ποιησηις poiēsēis here. The later Greek does not always preserve the old distinction between ποιεω poieō to do a thing, and πρασσω prassō to practice, though πρασσετε prassete keeps it in Philemon 4:9 and ποιεω poieō is rightly used in Luke 3:10-14. As a matter of fact πρασσω prassō does not occur in Matthew or in Mark, only twice in John, six times in Luke‘s Gospel, thirteen in Acts, and elsewhere by Paul. [source]
υπο νοεω Huponoeō(ουκ ειμι εγω hupoλσαι noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER- [source]
not who, character, not identity. It is indirect discourse (the infinitive ειναι einai and the accusative of general reference). υπο νοεω Huponoeō(ουκ ειμι εγω hupoλσαι noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER- [source]
, character, not identity. It is indirect discourse (the infinitive ειναι einai and the accusative of general reference). υπο νοεω Huponoeō(ουκ ειμι εγω hupoλσαι noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER- [source]
Cognate accusative with εβαπτισεν ebaptisen and the genitive μετανοιας metanoias describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in Mark 1:4 and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark 1:7.; Matthew 3:11.; Luke 3:16). If they did not know of the Holy Spirit, they had missed the point of John‘s baptism. [source]
Note the emphatic prolepsis of ινα πιστευσωσιν eis ton erchomenon met' auton before hina pisteusōsin with which it is construed. This is John‘s identical phrase, “the one coming after me” as seen in Mark 1:7; Matthew 3:11; Luke 3:16; John 1:15. It is not clear that these “disciples” believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John‘s baptism was inadequate, but he simply explains what John really taught and so what his baptism signified. [source]
Earthly possessions. The preposition μετά indicates sharing with. He that imparteth. Compare Ephesians 4:28; Luke 3:11. [source]
Second aorist active subjunctive of μεταδιδωμι metadidōmi to share with one. See Luke 3:11; 1 Thessalonians 2:8. [source]
Late Greek for wages of soldier, here of sin. See note on Luke 3:14; note on 1 Corinthians 9:7 and note on 2 Corinthians 11:8. Sin pays its wages in full with no cut. But eternal life is God‘s gift (χαρισμα charisma), not wages. Both τανατος thanatos and ζωην zōēn are eternal (αιωνιον aiōnion). [source]
See on Luke 3:14, and compare Romans 6:23; 2 Corinthians 11:8. [source]
The “a” in a warfare is the abbreviated preposition on or in, as a coming, afield, going a pilgrimage. In the Geneva Bible, Deuteronomy 24:5is rendered, “When a man taketh a newe wife, he shal not go a warfare.” So Froissart: “He was not in good poynt to ride a warfare.” The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called στρατευόμενοι , Luke 3:14. More correctly, who serveth as a soldier? or, as Rev., what soldier serveth? See on Luke 3:14; see on James 4:1. [source]
Mischievous to the Church. See on Luke 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievousis sometimes rendered by βάσκανος malignantwith a distinct reference to the “evil” or “grudging eye.” This sense may go to explain Matthew 20:15, and possibly Matthew 6:19, and Matthew 7:11. [source]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Apparently “the day” is the subject of the verb, not the work, not the Lord. See 2 Thessalonians 1:8; 2 Thessalonians 2:8. This metaphor of fire was employed in the O.T. (Daniel 7:9.; Malachi 4:1) and by John the Baptist (Matthew 3:12; Luke 3:16.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests (the fire itself will test, το πυρ αυτο δοκιμασει to pur auto dokimasei) the quality of the material used in the building, of what sort it is (οποιον εστιν hopoion estin), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes. [source]
Forensic sense of πραγμα pragma (from πρασσω prassō to do, to exact, to extort as in Luke 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1 Corinthians 10:24; 1 Corinthians 14:17; Galatians 6:4; Romans 2:1. Go to law (κρινεσται krinesthai). Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι krithēnai in Matthew 5:40. Κριτης Kritēs judge, is from this verb. Before the unrighteous This use of επι epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
Serve as soldiers: carry on our campaign. See on Luke 3:14; see on James 4:1. [source]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
Second aorist active infinitive of γινομαι metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back. [source]
Imperfect active of διοτι eudokeō common verb in later Greek and in N.T. (see Matthew 3:17), picturing Paul‘s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. To impart (δια οτι metadounai). Second aorist active infinitive of γινομαι metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back. Because ye were become very dear to us Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor. [source]
N.T.oolxx, oClass. For the verb μεταδιδόναι toimpart to the poor, see Luke 3:11; Ephesians 4:28. [source]
More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9, 1 Corinthians 9:10. Comp. ἅλων a threshing-floor, Matthew 3:12; Luke 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, “Hurt not the laboring beast.” Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea. [source]
Present middle (direct) participle of αντιδιατιτημι antidiatithēmi late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. If peradventure God may give (μη ποτε δωιη ο τεος mē pote dōiē ho theos). Here Westcott and Hort read the late form of the second aorist active optative of διδωμι didōmi for the usual δοιη doiē as they do in 2 Timothy 1:18. But there it is a wish for the future and so regular, while here the optative with μη ποτε mē pote in a sort of indirect question is used with a primary tense δει dei (present) and parallel with an undoubted subjunctive ανανηπσωσιν ananēpsōsin while in Luke 3:15 μη ποτε ειε mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive δωηι dōēi here (Prolegomena, pp. 55, 193). Repentance “Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
Here Westcott and Hort read the late form of the second aorist active optative of διδωμι didōmi for the usual δοιη doiē as they do in 2 Timothy 1:18. But there it is a wish for the future and so regular, while here the optative with μη ποτε mē pote in a sort of indirect question is used with a primary tense δει dei (present) and parallel with an undoubted subjunctive ανανηπσωσιν ananēpsōsin while in Luke 3:15 μη ποτε ειε mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive δωηι dōēi here (Prolegomena, pp. 55, 193). [source]
Lit. being contented with the things which are at hand. For ἀρκεῖν tosuffice, see Luke 3:14; John 6:7; 1 Timothy 6:8. On the compounds αὐτάρκης self-sufficientand αὐτάρκεια self-sufficiencysee on 2 Corinthians 9:8; see on Philemon 4:11. [source]
Lit. be added. See on Luke 3:19; see on Luke 20:11; see on Acts 12:3. To them refers to the hearers, not to the things heard. Rend. “that no word more should be spoken unto them.” Comp. Exodus 20:19; Deuteronomy 5:25; Deuteronomy 18:16. [source]
Lit. beside or in comparison with them. Παρα , indicating comparison, occurs a few times in Luke, as Luke 3:13; Luke 13:2; Luke 18:4. In Hebrews always to mark comparison, except Hebrews 11:11, Hebrews 11:12. [source]
No copula, but supply εστο esto “Let your manner of life Alpha privative and πιλος philos and αργυρος arguros The N.T. is full of the peril of money on the character as modern life is also. Content with such things as ye have Present passive participle of αρκεω arkeō to suffice, to be content as in Luke 3:14. Cf. αυταρκης autarkēs in Philemon 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2 Corinthians 1:7) or the participle used as a principal verb as in Romans 12:16. “Contented with the present things” For himself hath said God himself as in Acts 20:33 of Christ. Perfect active indicative as in Hebrews 1:13; Hebrews 4:3.; Hebrews 10:9. The quotation is a free paraphrase of Genesis 28:15; Deuteronomy 31:8; Joshua 1:5; 1 Chronicles 28:20. Philo (de Confus. Ling. 32) has it in this form, “a popular paraphrase” (Moffatt). Note the five negatives strengthening each other A noble promise in times of depression. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Similarly the two cognate nouns κακία and πονρία maliceand wickedness occur together in 1 Corinthians 5:8. Πονηρός emphasizes the activity of evil. See on Luke 3:19. [source]