Jesus responded in rabbinic fashion with another question. He asked the Pharisees what Moses, the authority whom they all professed to recognize, taught. Jesus sent them to God"s Word rather than debating traditional interpretations that the Pharisees treated as authoritative. [source][source][source]
Context Summary
Mark 10:1-22 - The Divine Law Of Marriage
God made one man for one woman; therefore divorce is not permissible, unless the one act be committed which severs the nuptial tie. Then only is the bond broken by which husband and wife are one. There should be no compulsory celibacy. Some can live the single life; others cannot. Each must work out his own possibilities, and none may judge another.
It would appear that the fathers brought the little ones. They had a truer perception of the heart of Jesus than the disciples. All through the ages men have supposed that strength, wisdom, and wealth have the greatest attractions for our Lord, whereas it is precisely the reverse. Of such is His Kingdom.
Youth, with all its fervor and impetuosity, is very beautiful to the Lord Jesus. In this case it was combined with station, high standing, and wealth. It is not necessary that all should sell their goods, and give away the proceeds; indeed, it is often harder to retain and administer them rightly for God. But it was necessary for Christ to prove to this young man that he was not living the life of love, as he seemed to suppose. That alone can fulfill the law, and secure the highest and most perfect blessedness of which we are capable. It was a severe but necessary test for this young man. [source]
Chapter Summary: Mark 10
1Jesus disputes with the Pharisees concerning divorce; 13blesses the children that are brought unto him; 17resolves a rich man how he may inherit everlasting life; 23tells his disciples of the danger of riches; 28promises rewards to those who forsake all for the gospel; 32foretells his death and resurrection; 35bids the two ambitious suitors to think rather of suffering with him; 46and restores to Bartimaeus his sight
Greek Commentary for Mark 10:3
What did Moses command you? [Timothyhumin eneteilato Mōusēs̱)] Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy 24:1). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in Genesis 1:27. [source]
Reverse Greek Commentary Search for Mark 10:3
Matthew 19:29A hundred-fold [ἑκατονταπλασίονα] But many very high authorities read πολλαπλασίονα , manifold. So Rev. in margin. Compare Mark 10:30, where there is added “houses and brethren,” etc. Also the Arabic proverb: “Purchase the next world with this; so shalt thou win both.” [source]
Matthew 1:19Not willing [ἐβουλήθη] These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16,Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Matthew 12:40The whale [του κητους] Sea-monster, huge fish. In Jonah 2:1 the lxx has κητει μεγαλωι kētei megalōi “Three days and three nights” may simply mean three days in popular speech. Jesus rose “on the third day” (Matthew 16:21), not “on the fourth day.” It is just a fuller form for “after three days” (Mark 8:31; Mark 10:34). [source]
Matthew 20:17Apart [κατ ιδιαν] This is the prediction in Matthew of the cross (Matthew 16:21; Matthew 17:22; Matthew 20:17). “Aside by themselves” (Moffatt). The verb is παρελαβεν parelaben Jesus is having his inward struggle (Mark 10:32) and makes one more effort to get the Twelve to understand him. [source]
Mark 10:39 [] See notes on Matthew 20:23-28 for discussion on these memorable verses ( Mark 10:39-45 ) identical in both Matthew and Mark. In particular in Mark 10:45 note the language of Jesus concerning his death as “a ransom for many” ( lutron anti pollōn ), words of the Master that were not understood by the apostles when spoken by Jesus and which have been preserved for us by Peter through Mark. Some today seek to empty these words of all real meaning as if Jesus could not have or hold such a conception concerning his death for sinners. [source]
Mark 10:51Rabboni [αββουνει] The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω hina anablepsō). To recover sight (ανα anȧ), see again. Apparently he had once been able to see. Here ινα hina is used though τελω thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
Mark 9:37One of such little children [hen tōn toioutōn paidiōn)] Matthew 18:5 has “one such little child” and Luke 9:48 “this little child.” It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark 10:33-45; Matthew 20:20-28) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark 10:13-16; Matthew 19:13-15; Luke 8:15-17). The child was used as a rebuke to the apostles. [source]
Mark 14:33Greatly amazed and sore troubled [εκταμβεισται και αδημονειν] Matthew 26:37 has “sorrowful and sore troubled.” See note on Matt. about αδημονειν adēmonein Mark alone uses εχταμβεισται exthambeisthai (here and in Mark 9:15). There is a papyrus example given by Moulton and Milligan‘s Vocabulary. The verb ταμβεω thambeō occurs in Mark 10:32 for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. “Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations” (Swete). “He learned from what he suffered,” (Hebrews 5:8) and this new experience enriched the human soul of Jesus. [source]
Luke 12:50I have a baptism [βαπτισμα δε εχω] Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark 10:32.; Matthew 20:22.). So here. “Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood” (Plummer). [source]
Luke 18:30Shall not receive [ουχι μη λαβηι] Very strong double negative with aorist active subjunctive of λαμβανω lambanō more Late Greek word, here alone in the N.T. save Matthew 19:29 where Westcott and Hort have it though many MSS. there read εκατονπλασιονα hekatonplasiona (a hundredfold) as in Mark 10:30. [source]
Luke 18:31Took unto him [παραλαβων] Second aorist active participle of παραλαμβανω paralambanō Taking along with himself. So Mark 10:32. Matthew 20:17 adds κατ ιδιαν kat' idian (apart). Jesus is making a special point of explaining his death to the Twelve. [source]
Luke 18:31We go up [αναβαινομεν] Present active indicative, we are going up.Unto the Son of man (τωι υιωι του αντρωπου tōi huiōi tou anthrōpou). Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Luke 18:31Unto the Son of man [τωι υιωι του αντρωπου] Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Luke 18:33The third day [τηι ημεραι τηι τριτηι] The day the third. In Matthew 20:19 it is “the third day” while in Mark 10:34 “after three days” occurs in the same sense, which see. [source]
Luke 9:46Which of them should be greatest [το τις αν ειη μειζων αυτων] Note the article with the indirect question, the clause being in the accusative of general reference. The optative with αν an is here because it was so in the direct question (potential optative with αν an retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark 10:35; Matthew 20:20). It is a sad spectacle. [source]
Luke 9:51That he should be received up [της αναλημπσεως αυτου] 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]
Luke 9:51He steadfastly set his face [αυτος το προσωπον εστηρισεν] 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. [source]
John 3:17Condemn [κρίνῃ] Better, as Rev., judge. Condemn is κατακρίνω , not used by John (Matthew 20:18; Mark 10:33, etc.). The verb κρίνω means, originally, to separate. So Homer, of Ceres separating the grain from the chaff (“Iliad,” v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, Matthew 23:13. [source]
John 19:1Scourged [ἐμαστίγωσεν] Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29,Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
John 12:25Loseth it [απολλυει αυτην] The second paradox. Present active indicative of απολλυω apolluō This great saying was spoken at various times as in Mark 8:35 (Matthew 16:25; Luke 9:24) and Mark 10:39 (Luke 17:33). See those passages for discussion of πσυχη psuchē (life or soul). For “he that hateth his life” (ο μισων την πσυχην αυτου ho misōn tēn psuchēn autou) see the sharp contrasts in Luke 14:26-35 where μισεω miseō is used of father, mother, wife, children, brothers, sisters, as well as one‘s own life. Clearly μισεω miseō means “hate” when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (πσυχη psuchē each time) here. That is the way to “guard” (πυλαχει phulaxei) life by being true to Christ. This is the second paradox to show Christ‘s philosophy of life. [source]
John 15:20Remember [μνημονευετε] Present active imperative of μνημονευω mnēmoneuō old verb from μνημων mnēmōn in John again in John 16:4,John 16:21. See John 13:16 for this word. If they persecuted me Condition of first class. They certainly did persecute (first aorist active of διωκω diōkō to chase like a wild beast like the Latin persequor, our “persecute”) Jesus (John 5:16). They will persecute those like Jesus. Cf. John 16:33; Mark 10:30; Luke 21:12; 1 Corinthians 4:12; 2 Corinthians 4:9; Galatians 4:29; 2 Timothy 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, “if they kept my word” The world does praise the word of Jesus, but dreads to follow it. [source]
John 18:11Into the sheath [εις την τηκην] Old word from τιτημι tithēmi to put for box or sheath, only here in N.T. In Matthew 26:52 Christ‘s warning is given. The cup Metaphor for Christ‘s death, used already in reply to request of James and John (Mark 10:39; Matthew 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matthew 26:39; Luke 22:42), which is not given by John. The case of το ποτηριον to potērion is the suspended nominative for note αυτο auto (it) referring to it. Shall I not drink? Second aorist active subjunctive of πινω pinō with the double negative ου μη ou mē in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25. [source]
John 18:39A custom [συνητεια] Old word for intimacy, intercourse, from συνητης sunēthēs All the Gospels use the verb ινα απολυσω apoluō (release, set free). Then ινα hina apolusō is a subject clause (συνητεια hina and first aorist active subjunctive) in apposition with βουλεστε ουν απολυσω sunētheia Will ye therefore that I release? (ινα boulesthe oun apolusō). Without the usual απολυσω hina before ινα apolusō asyndeton, as in Mark 10:36, to be explained either as parataxis or two questions (Robertson, Grammar, p. 430) or as mere omission of hina (ibid., p. 994). There is contempt and irony in Pilate‘s use of the phrase “the king of the Jews.” [source]
Acts 12:2James the brother of John [Ιακωβον τον αδελπον Ιωανου] He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark 10:38.; Matthew 20:23). James is the first of the apostles to die and John probably the last. He is not James the Lord‘s brother (Galatians 1:19). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (H.E. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. [source]
1 Corinthians 15:4On the third day [τηι ημεραι τηι τριτηι] Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
1 Corinthians 15:29Baptized for the dead [βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν] Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites Luke 12:50, and Mark 10:38. In the absence of anything more satisfactory I adopt the explanation given above. [source]
1 Corinthians 15:4And that he hath been raised [και οτι εγηγερται] Perfect passive indicative, not ηγερτη ēgerthē like rose of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
1 Corinthians 15:4rose [] of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
2 Corinthians 1:4Wherewith [εις το δυνασται ημας παρακαλειν] Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
2 Corinthians 1:4That we may be able to comfort [eis to dunasthai hēmas parakalein)] Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. Wherewith (εις το δυνασται ημας παρακαλειν hēs). Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Galatians 1:17Went I up [ἀνῆλθον] Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Galatians 1:19The Lord's brother [] Added in order to distinguish him from James the son of Zebedee (Matthew 4:21; Matthew 10:2; Mark 10:35), who was still living, and from James the son of Alphaeus (Matthew 10:3). The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383, according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus' cousins. A third view bears the name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife. [source]
Ephesians 4:5One faith [μια πιστις] One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved. One baptism (εν βαπτισμα hen baptisma). The result of baptizing (βαπτισμα baptisma), while βαπτισμος baptismos is the act. Only in the N.T. (βαπτισμος baptismos in Josephus) and ecclesiastical writers naturally. See note on Mark 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance. [source]
Ephesians 4:5One baptism [εν βαπτισμα] The result of baptizing (βαπτισμα baptisma), while βαπτισμος baptismos is the act. Only in the N.T. (βαπτισμος baptismos in Josephus) and ecclesiastical writers naturally. See note on Mark 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance. [source]
1 Timothy 4:8The life that now is [ζωῆς τῆς νῦν] According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
1 Peter 4:12As though a strange thing happened unto you [ως χενου υμιν συμβαινοντος] Genitive absolute with ως hōs giving the alleged reason, and υμιν humin dative case with συμβαινοντος sumbainontos (present active participle of συμβαινω sumbainō to go together, to happen (Mark 10:32), agreeing with χενου xenou (strange, Hebrews 13:9). [source]
1 Peter 4:12Concerning the fiery trial among you [τει εν υμιν πυρωσει] Instrumental case, “by the among you burning,” metaphorical sense of old word (since Aristotle), from πυροω puroō to burn See 1 Peter 1:7 for the metaphor. See Revelation 18:9,Revelation 18:18 only other N.T. examples. It occurs in Proverbs 27:21 for the smelting of gold and silver and so in Psalm 56:10 (lxx 65:10): “Thou didst smelt us as silver is smelted” Present middle participle of γινομαι ginomai (already coming) with dative case υμιν humin prove you (προς πειρασμον pros peirasmon). “For testing.”As though a strange thing happened unto you Genitive absolute with ως hōs giving the alleged reason, and υμιν humin dative case with συμβαινοντος sumbainontos (present active participle of συμβαινω sumbainō to go together, to happen (Mark 10:32), agreeing with χενου xenou (strange, Hebrews 13:9). [source]
Revelation 1:6Glory and dominion [ἡ δόξα καὶ τὸ κράτος] 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]
Parse: Noun, Nominative Masculine Singular
Root: Μωσεύς
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
Greek Commentary for Mark 10:3
Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy 24:1). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in Genesis 1:27. [source]
Reverse Greek Commentary Search for Mark 10:3
But many very high authorities read πολλαπλασίονα , manifold. So Rev. in margin. Compare Mark 10:30, where there is added “houses and brethren,” etc. Also the Arabic proverb: “Purchase the next world with this; so shalt thou win both.” [source]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Sea-monster, huge fish. In Jonah 2:1 the lxx has κητει μεγαλωι kētei megalōi “Three days and three nights” may simply mean three days in popular speech. Jesus rose “on the third day” (Matthew 16:21), not “on the fourth day.” It is just a fuller form for “after three days” (Mark 8:31; Mark 10:34). [source]
This is the prediction in Matthew of the cross (Matthew 16:21; Matthew 17:22; Matthew 20:17). “Aside by themselves” (Moffatt). The verb is παρελαβεν parelaben Jesus is having his inward struggle (Mark 10:32) and makes one more effort to get the Twelve to understand him. [source]
See notes on Matthew 20:23-28 for discussion on these memorable verses ( Mark 10:39-45 ) identical in both Matthew and Mark. In particular in Mark 10:45 note the language of Jesus concerning his death as “a ransom for many” ( lutron anti pollōn ), words of the Master that were not understood by the apostles when spoken by Jesus and which have been preserved for us by Peter through Mark. Some today seek to empty these words of all real meaning as if Jesus could not have or hold such a conception concerning his death for sinners. [source]
See note on Mark 10:39 . [source]
See note on Mark 10:39 . [source]
See note on Mark 10:39 . [source]
See note on Mark 10:39 . [source]
See note onMark 10:39.sa120 [source]
See note onMark 10:39.sa120 [source]
The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω hina anablepsō). To recover sight (ανα anȧ), see again. Apparently he had once been able to see. Here ινα hina is used though τελω thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
Matthew 18:5 has “one such little child” and Luke 9:48 “this little child.” It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark 10:33-45; Matthew 20:20-28) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark 10:13-16; Matthew 19:13-15; Luke 8:15-17). The child was used as a rebuke to the apostles. [source]
Matthew 26:37 has “sorrowful and sore troubled.” See note on Matt. about αδημονειν adēmonein Mark alone uses εχταμβεισται exthambeisthai (here and in Mark 9:15). There is a papyrus example given by Moulton and Milligan‘s Vocabulary. The verb ταμβεω thambeō occurs in Mark 10:32 for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. “Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations” (Swete). “He learned from what he suffered,” (Hebrews 5:8) and this new experience enriched the human soul of Jesus. [source]
Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark 10:32.; Matthew 20:22.). So here. “Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood” (Plummer). [source]
This saying was repeated many times (Matthew 19:30; Mark 10:31; Matthew 20:16). [source]
Very strong double negative with aorist active subjunctive of λαμβανω lambanō more Late Greek word, here alone in the N.T. save Matthew 19:29 where Westcott and Hort have it though many MSS. there read εκατονπλασιονα hekatonplasiona (a hundredfold) as in Mark 10:30. [source]
Second aorist active participle of παραλαμβανω paralambanō Taking along with himself. So Mark 10:32. Matthew 20:17 adds κατ ιδιαν kat' idian (apart). Jesus is making a special point of explaining his death to the Twelve. [source]
Present active indicative, we are going up.Unto the Son of man (τωι υιωι του αντρωπου tōi huiōi tou anthrōpou). Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
The day the third. In Matthew 20:19 it is “the third day” while in Mark 10:34 “after three days” occurs in the same sense, which see. [source]
Note the article with the indirect question, the clause being in the accusative of general reference. The optative with αν an is here because it was so in the direct question (potential optative with αν an retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark 10:35; Matthew 20:20). It is a sad spectacle. [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]
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. [source]
Better, as Rev., judge. Condemn is κατακρίνω , not used by John (Matthew 20:18; Mark 10:33, etc.). The verb κρίνω means, originally, to separate. So Homer, of Ceres separating the grain from the chaff (“Iliad,” v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, Matthew 23:13. [source]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
The second paradox. Present active indicative of απολλυω apolluō This great saying was spoken at various times as in Mark 8:35 (Matthew 16:25; Luke 9:24) and Mark 10:39 (Luke 17:33). See those passages for discussion of πσυχη psuchē (life or soul). For “he that hateth his life” (ο μισων την πσυχην αυτου ho misōn tēn psuchēn autou) see the sharp contrasts in Luke 14:26-35 where μισεω miseō is used of father, mother, wife, children, brothers, sisters, as well as one‘s own life. Clearly μισεω miseō means “hate” when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (πσυχη psuchē each time) here. That is the way to “guard” (πυλαχει phulaxei) life by being true to Christ. This is the second paradox to show Christ‘s philosophy of life. [source]
Present active imperative of μνημονευω mnēmoneuō old verb from μνημων mnēmōn in John again in John 16:4, John 16:21. See John 13:16 for this word. If they persecuted me Condition of first class. They certainly did persecute (first aorist active of διωκω diōkō to chase like a wild beast like the Latin persequor, our “persecute”) Jesus (John 5:16). They will persecute those like Jesus. Cf. John 16:33; Mark 10:30; Luke 21:12; 1 Corinthians 4:12; 2 Corinthians 4:9; Galatians 4:29; 2 Timothy 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, “if they kept my word” The world does praise the word of Jesus, but dreads to follow it. [source]
Old word from τιτημι tithēmi to put for box or sheath, only here in N.T. In Matthew 26:52 Christ‘s warning is given. The cup Metaphor for Christ‘s death, used already in reply to request of James and John (Mark 10:39; Matthew 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matthew 26:39; Luke 22:42), which is not given by John. The case of το ποτηριον to potērion is the suspended nominative for note αυτο auto (it) referring to it. Shall I not drink? Second aorist active subjunctive of πινω pinō with the double negative ου μη ou mē in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25. [source]
Old word for intimacy, intercourse, from συνητης sunēthēs All the Gospels use the verb ινα απολυσω apoluō (release, set free). Then ινα hina apolusō is a subject clause (συνητεια hina and first aorist active subjunctive) in apposition with βουλεστε ουν απολυσω sunētheia Will ye therefore that I release? (ινα boulesthe oun apolusō). Without the usual απολυσω hina before ινα apolusō asyndeton, as in Mark 10:36, to be explained either as parataxis or two questions (Robertson, Grammar, p. 430) or as mere omission of hina (ibid., p. 994). There is contempt and irony in Pilate‘s use of the phrase “the king of the Jews.” [source]
He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark 10:38.; Matthew 20:23). James is the first of the apostles to die and John probably the last. He is not James the Lord‘s brother (Galatians 1:19). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (H.E. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. [source]
Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites Luke 12:50, and Mark 10:38. In the absence of anything more satisfactory I adopt the explanation given above. [source]
Perfect passive indicative, not ηγερτη ēgerthē like rose of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. Wherewith (εις το δυνασται ημας παρακαλειν hēs). Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Added in order to distinguish him from James the son of Zebedee (Matthew 4:21; Matthew 10:2; Mark 10:35), who was still living, and from James the son of Alphaeus (Matthew 10:3). The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383, according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus' cousins. A third view bears the name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife. [source]
“Age.” See this identical expression in Matthew 12:32 for the present time (Galatians 1:4; 1 Timothy 6:17) and the future life (Ephesians 2:7; Luke 20:35). Both combined in Mark 10:30; Luke 18:30. [source]
One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved. One baptism (εν βαπτισμα hen baptisma). The result of baptizing (βαπτισμα baptisma), while βαπτισμος baptismos is the act. Only in the N.T. (βαπτισμος baptismos in Josephus) and ecclesiastical writers naturally. See note on Mark 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance. [source]
The result of baptizing (βαπτισμα baptisma), while βαπτισμος baptismos is the act. Only in the N.T. (βαπτισμος baptismos in Josephus) and ecclesiastical writers naturally. See note on Mark 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance. [source]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
Genitive absolute with ως hōs giving the alleged reason, and υμιν humin dative case with συμβαινοντος sumbainontos (present active participle of συμβαινω sumbainō to go together, to happen (Mark 10:32), agreeing with χενου xenou (strange, Hebrews 13:9). [source]
Instrumental case, “by the among you burning,” metaphorical sense of old word (since Aristotle), from πυροω puroō to burn See 1 Peter 1:7 for the metaphor. See Revelation 18:9, Revelation 18:18 only other N.T. examples. It occurs in Proverbs 27:21 for the smelting of gold and silver and so in Psalm 56:10 (lxx 65:10): “Thou didst smelt us as silver is smelted” Present middle participle of γινομαι ginomai (already coming) with dative case υμιν humin prove you (προς πειρασμον pros peirasmon). “For testing.”As though a strange thing happened unto you Genitive absolute with ως hōs giving the alleged reason, and υμιν humin dative case with συμβαινοντος sumbainontos (present active participle of συμβαινω sumbainō to go together, to happen (Mark 10:32), agreeing with χενου xenou (strange, Hebrews 13:9). [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]