KJV: He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.
YLT: and he answering said to them, 'Evening having come, ye say, Fair weather, for the heaven is red,
Darby: But he answering said to them, When evening is come, ye say, Fine weather, for the sky is red;
ASV: But he answered and said unto them, When it is evening, ye say, It will be fair weather: for the heaven is red.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀποκριθεὶς | answering |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ὀψίας | Evening |
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Parse: Adjective, Genitive Feminine Singular Root: ὀψία Sense: late. |
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| γενομένης | having come |
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Parse: Verb, Aorist Participle Middle, Genitive Feminine Singular Root: γίνομαι Sense: to become, i. |
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| λέγετε | you say |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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| Εὐδία | Fair weather |
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Parse: Noun, Nominative Feminine Singular Root: εὐδία Sense: a serene sky, fair weather. |
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| πυρράζει | is red |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: πυρράζω Sense: to become glowing, grow red, be red. |
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| οὐρανός | sky |
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Parse: Noun, Nominative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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Greek Commentary for Matthew 16:2
An old poetic word from ευ eu and ευς Zeus as the ruler of the air and giver of fair weather. So men today say “when the sky is red at sunset.” It occurs on the Rosetta Stone and in a fourth century a.d. Oxyr. papyrus for “calm weather” that made it impossible to sail the boat. Aleph and B and some other MSS. omit Matthew 16:2 and Matthew 16:3. W omits part of Matthew 16:2. These verses are similar to Luke 12:54-56. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew. [source]
Colloquial. Looking at the evening sky, a man says to his neighbor, “Fine weather:” and in the morning (Matthew 16:3), “Storm to-day” ( σήμερον χειμών )i1. [source]
Reverse Greek Commentary Search for Matthew 16:2
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]
This paradox appears in four forms according to Allen (1) Matthew 10:39 (2) Mark 8:35; Matthew 16:25; Luke 9:24 (3) Luke 17:33 (4) John 12:25. The Wisdom of Sirach (Hebrew text) in 51:26 has: “He that giveth his life findeth her (wisdom).” It is one of the profound sayings of Christ that he repeated many times. Plato (Gorgias 512) has language somewhat similar though not so sharply put. The article and aorist participles here (ο ευρων ο απολεσας ho heurōn ο δεχομενος ho apolesas) are timeless in themselves just like ho dechomenos in Matthew 10:40 and Matthew 10:41. [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]
An old poetic word from ευ eu and ευς Zeus as the ruler of the air and giver of fair weather. So men today say “when the sky is red at sunset.” It occurs on the Rosetta Stone and in a fourth century a.d. Oxyr. papyrus for “calm weather” that made it impossible to sail the boat. Aleph and B and some other MSS. omit Matthew 16:2 and Matthew 16:3. W omits part of Matthew 16:2. These verses are similar to Luke 12:54-56. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew. [source]
What did Jesus mean by this word-play?I will build my church (οικοδομησω μου την εκκλησιαν oikodomēsō mou tēn ekklēsian). It is the figure of a building and he uses the word εκκλησιαν ekklēsian which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant “assembly” (Acts 19:39), but it came to be applied to an “unassembled assembly” as in Acts 8:3 for the Christians persecuted by Saul from house to house. “And the name for the new Israel, εκκλησια ekklēsia in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy 18:16; Deuteronomy 23:2) and Psalms (Psalm 22:25), both books well known to Jesus” (Bruce). It is interesting to observe that in Psalms 89 most of the important words employed by Jesus on this occasion occur in the lxx text. So οικοδομησω oikodomēsō in Psalm 89:5; εκκλησια ekklēsia in Psalm 89:6; κατισχυω katischuō in Psalm 89:22; Χριστος Christos in Psalm 89:39, Psalm 89:52; αιδης hāidēs in Psalm 89:49 (εκ χειρος αιδου ek cheiros hāidou). If one is puzzled over the use of “building” with the word εκκλησια ekklēsia it will be helpful to turn to 1 Peter 2:5. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1 Peter 1:1), says: “You are built a spiritual house” (οικοδομειστε οικος πνευματικος oikodomeisthe oikos pneumatikos). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1 Peter 2:9) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter‘s use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in Matthew 16:18. It is a great spiritual house, Christ‘s Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.The gates of Hades Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [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]
Many theories have been suggested like the cross in the sky, etc. Bruce sees a reference to Daniel 7:13 “one like the Son of man” and holds that Christ himself is the sign in question (the genitive of apposition). This is certainly possible. It is confirmed by the rest of the verse: “They shall see the Son of man coming.” See Matthew 16:27; Matthew 26:64. The Jews had repeatedly asked for such a sign (Broadus) as in Matthew 12:38; Matthew 16:1; John 2:18. [source]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
The αρα ara seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as “sons” of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew 16:17-19) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (Matthew 16:22). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark 9:33) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in Matthew 18:1. Jesus had noticed the wrangling. It will break out again and again (Matthew 20:20-28; Luke 22:24). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative μειζων meizōn (so ο μειζων ho meizōn in Matthew 18:4) rather than the superlative μεγιστος megistos is quite in accord with the Koiné idiom where the comparative is displacing the superlative (Robertson, Grammar, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting. [source]
Jesus had used the term cross about himself (Matthew 16:24). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew 20:19; Matthew 23:24; Matthew 26:2). He had heard the cry of the mob to Pilate that he be crucified (Matthew 27:22) and Pilate‘s surrender (Matthew 27:26) and he was on the way to the Cross (Matthew 27:31). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (Matthew 27:35) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (Matthew 27:38). [source]
This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER- -DIVIDER- [source]
See on Matthew 16:26. [source]
More correctly, he questioned or asked. So Rev. Mark omits the commendation of Peter. See Introduction. On Mark 8:31-33, compare notes on Matthew 16:21-28. -DIVIDER- -DIVIDER- [source]
They knew only too well. See note on Matthew 16:14, Matthew 16:28 for discussion. [source]
As being the Messiah, that he was the Christ (Matthew 16:20). Not yet, for the time was not yet ripe. When that comes, the triumphal entry into Jerusalem, the very stones will cry out, if men will not (Luke 19:40). [source]
Mark is fond of this idiom, but it is not a mere rhetorical device. Matthew 16:21 expressly says “from that time.” They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. [source]
Matthew 16:21 has “the third day” There are some people who stickle for a strict interpretation of “after three days” which would be “on the fourth day,” not “on the third day.” Evidently Mark‘s phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language “after three days” can and often does mean “on the third day,” but the fourth day is impossible. [source]
He held back nothing, told it all (παν pān all, ρησια rēsia from ειπον eipon say), without reserve, to all of them. Imperfect tense ελαλει elalei shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in Matthew 16:17, Matthew 16:19 after his confession (Mark 8:29; Matthew 16:16; Luke 9:20), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on Matthew 16:21, Matthew 16:26. [source]
Peter had called Jesus off to himself In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter‘s views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See note on Matthew 16:23. [source]
Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See note on Matthew 16:24 about taking up the Cross. The shadow of Christ‘s Cross was already on him (Mark 8:31) and one faces everyone. [source]
In Mark alone. See note on Matthew 16:25. for this paradox. Two senses of “life” and “save.” For the last “save” See note on Matthew 16:26 for “gain,” “profit,” and “exchange.” [source]
Only in Mark.When he cometh (hotan elthēi). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. Matthew 16:27). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from Mark 9:1 as the chapter division does. These two verses in Mark 8:38; Mark 9:1 form one paragraph and should go together. [source]
Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. Matthew 16:27). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from Mark 9:1 as the chapter division does. These two verses in Mark 8:38; Mark 9:1 form one paragraph and should go together. [source]
Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mark 8:31; Matthew 16:21; Luke 9:22). Now as then Jesus foretells his resurrection “after three days” (“the third day,” Matthew 17:23). [source]
An old word. Chiefly in Paul‘s Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master‘s allusion to his resurrection (Mark 9:10). Matthew 17:23 notes that “they were exceeding sorry” to hear Jesus talk this way again, but Mark adds that they “were afraid to ask him” Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term “Satan” hurled at Peter when he protested the other time when Jesus spoke of his death (Mark 8:33; Matthew 16:23). Luke 9:45 explains that “it was concealed from them,” probably partly by their own preconceived ideas and prejudices. [source]
Another business term. The word means to fine, amerce, mulct; to punish by exacting forfeit. Hence Rev., correctly,forfeit his own self. See on win your souls, Luke 21:19. Also on Matthew 16:26. [source]
Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; Matthew 26:54; Mark 8:31; Luke 4:43; Luke 9:22; Luke 13:33; Luke 24:7, Luke 24:26, Luke 24:46; John 3:14; John 4:4; John 12:34. [source]
See on offend, Matthew 5:29; and compare on Matthew 16:23. [source]
This familiar figure we have had already (Luke 9:23; Mark 8:34; Matthew 10:38; Matthew 16:24). Each follower has a cross which he must bear as Jesus did his. ασταζω Bastazō is used of cross bearing in the N.T. only here (figuratively) and John 19:17 literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus. [source]
This genitive articular infinitive is not easy to explain. In Acts 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives -Τα σκανδαλα Ta skandala is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For σκανδαλον skandalon (a trap) See note on Matthew 5:29; and the note on Matthew 16:23. It is here only in Luke. The positive form of this saying appears in Matthew 18:7. [source]
Genitive absolute, “while all the people were listening” (present active participle). That is the time to speak. The details in this verse and Luke 20:47 are precisely those given in Mark 12:38., which see notes for discussion of details. Matthew 23:1-39 has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew 16:2; Luke 11:12, Luke 11:15-18). [source]
Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke 4:13) “until a good chance.” He had come back by the use of Simon Peter (Mark 8:33; Matthew 16:23). The conflict went on and Jesus won ultimate victory (Luke 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility. [source]
Locative case of time as in Matthew 16:21. Here in the parallel passage Mark 8:31 has “after three days” (μετα τρεις ημερας meta treis hēmeras) in precisely the same sense. That is to say, “after three days” is just a free way of saying “on the third day” and cannot mean “on the fourth day” if taken too literally. For discussion of this plain prediction of the death of Christ with various details see note on Matthew 16:21 and note on Mark 8:31. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke. [source]
This item added to what is in Mark 8:38; Matthew 16:27. [source]
Second aorist active subjunctive with εως heōs and αν an referring to the future, an idiomatic construction. So in Mark 9:1; Matthew 16:28. In all three passages “shall not taste of death” Mark speaks of the kingdom of God as “come” Matthew as “coming” (ερχομενον erchomenon) referring to the Son of man, while Luke has neither form. See Matthew and Mark for discussion of the theories of interpretation of this difficult passage. The Transfiguration follows in a week and may be the first fulfilment in the mind of Jesus. It may also symbolically point to the second coming. [source]
After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in Luke 12:15. There are similar sayings to these Luke 12:54-59 in Matthew 16:1; Matthew 5:25. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give Matthew 16:2, Matthew 16:3. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, “a shower” (ομβρος ombros Luke 12:54) due to clouds in the west, “a hot wave” (καυσων kausōn Luke 12:55) due to a south wind (νοτον noton) blowing, “fair weather” (ευδια eudia Matthew 16:2) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions. [source]
This is like Luke (cf. Luke 9:43). Jesus wanted all (the multitude with his disciples, as Mark 8:34 has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ‘s words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see notes on Matthew 16:24-26 and note on Mark 8:34-37. The word for lose (απολεσει apolesei from απολλυμι apollumi a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). [source]
First aorist passive participle of οραω horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον elegon tēn exodon). Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23). [source]
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
Literally, I am. The less political conception of the Samaritan Messiah made it possible for Jesus to announce Himself to the woman without fear of being misunderstood as He was by the Jews. Compare Matthew 8:4; Matthew 16:20. This incident furnishes a notable illustration of our Lord's love for human souls, and of His skill, tact, and firmness in dealing with moral degradation and ignorant bigotry. He conciliates the woman by asking a favor. Her hesitation arises less from prejudice of race than from surprise at being asked for drink by a Jew (compare the story of Zacchaeus). He seizes upon a near and familiar object as the key-note of His great lesson. He does not overwhelm her with new knowledge, but stimulates question and thought. He treats her sin frankly, but not harshly. He is content with letting her see that He is aware of it, knowing that through Him, as the Discerner, she will by and by reach Him as the Forgiver. Even from her ignorance and coarse superstition He does not withhold the sublimest truth. He knows her imperfect understanding, but He assumes the germinative power of the truth itself. He is not deterred from the effort to plant His truth and to rescue a soul, either by His own weariness or by the conventional sentiment which frowned upon His conversation with a woman in a public place. Godet contrasts Jesus' method in this case with that employed in the interview with Nicodemus. “With Nicodemus He started from the idea which filled every Pharisee's heart, that of the kingdom of God, and deduced therefrom the most rigorous practical consequences. He knew that He had to do with a man accustomed to the discipline of the law. Then He unveiled to him the most elevated truths of the kingdom of heaven, by connecting them with a striking Old Testament type, and contrasting them with the corresponding features of the Pharisaic programme. Here, on the contrary, with a woman destitute of all scriptural training, He takes His point of departure from the commonest thing imaginable, the water of the well. He suddenly exalts it, by a bold antithesis, to the idea of that eternal life which quenches forever the thirst of the human heart. Spiritual aspiration thus awakened in her becomes the internal prophecy to which He attaches His new revelations, and thus reaches that teaching on true worship which corresponds as directly to the peculiar prepossessions of the woman, as the revelation of heavenly things corresponded to the inmost thoughts of Nicodemus. Before the latter He unveils Himself as the only-begotten Son, but this while avoiding the title of “Christ.” With the woman He boldly uses this term; but he does not dream of initiating into the mysteries of incarnation and redemption a soul which is yet only at the first elements of religious life and knowledge” (“Commentary on the Gospel of John”). -DIVIDER- -DIVIDER- [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER- -DIVIDER- [source]
Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20, Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's “Count Robert of Paris.” [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]
Perfect active indicative of γινωσκω ginōskō state of completion, “Now since such talk we have come to certain knowledge that thou hast a demon” (John 8:48). Is dead Second aorist active indicative of αποτνησκω apothnēskō “Abraham died.” And thou sayest Adversative use of και kai “and yet.” Emphatic position of συ su (thou). Same condition quoted as in John 8:51. He shall never taste of death Same emphatic negative with subjunctive as in John 8:51, but γευσηται geusētai (first aorist middle subjunctive of γευω geuō with genitive case τανατου thanatou (death). Another Hebraism for dying like τεωρησηι theōrēsēi (see) in John 8:51. Used in Hebrews 2:9 of the death of Jesus and in Synoptics (Matthew 16:28; Mark 9:1; Luke 9:27). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him. [source]
Better, as Rev., loss. Hurt and damage (A. V.) is tautological. See on the kindred verb, notes on lose, Matthew 16:26, and east away, Luke 9:25. [source]
Stronger: by no means. “With that simple and audacious self-confidence which in his (Peter's) character was so singularly mingled with fits of timidity and depression, he boldly corrects the voice which orders him, and reminds the divine Interlocutor that he must, so to speak, have made an oversight” (Farrar, “Life and Works of Paul”). Compare Matthew 16:22. [source]
As in Acts 1:15; Acts 2:14; Acts 17:22. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). Ye should have hearkened unto me (εδει μεν πειταρχησαντας μοι edei men peitharchēsantas moi). Literally, “It was necessary for you hearkening unto me not to set sail (μη αναγεσται mē anagesthai).” It was not the “I told you so” of a small nature, “but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice” (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive αναγεσται anagesthai And have gotten this injury and loss This Ionic form κερδησαι kerdēsai (from κερδαω kerdaō) rather than κερδηναι kerdēnai or κερδαναι kerdēnai is common in late Greek (Robertson, Grammar, p. 349). The Revised Version thus carries over the negative μη mē to this first aorist active infinitive κερδησαι kerdēsai from κερδαω kerdaō (cf. Matthew 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. “A person is said in Greek ‹to gain a loss‘ when, being in danger of incurring it, he by his conduct saves himself from doing so.” This is probably Paul‘s idea here. [source]
This Ionic form κερδησαι kerdēsai (from κερδαω kerdaō) rather than κερδηναι kerdēnai or κερδαναι kerdēnai is common in late Greek (Robertson, Grammar, p. 349). The Revised Version thus carries over the negative μη mē to this first aorist active infinitive κερδησαι kerdēsai from κερδαω kerdaō (cf. Matthew 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. “A person is said in Greek ‹to gain a loss‘ when, being in danger of incurring it, he by his conduct saves himself from doing so.” This is probably Paul‘s idea here. [source]
Lit., may it not have come to pass. Used by Paul fourteen times. It introduces the rebuttal of an inference drawn from Paul's arguments by an opponent. Luther renders das sey ferne that be far. Wyc. fer be it. It corresponds to the Hebrew chalilah. profane, which in the Septuagint is sometimes rendered by it, sometimes by μηδαμῶς byno means, sometimes by μὴ εἴη mayit not be, and again by ἵλεως Godbe merciful to us (see on Matthew 16:22). It indicates a feeling of strong aversion: “Away with the thought.” [source]
Into fellowship. See on Matthew 16:22. [source]
Paul quotes Proverbs 24:12 as in 2 Timothy 4:14. See also Matthew 16:27; Revelation 22:12. The rendering will be in accord with the facts. [source]
Present active indicative of προνεω phroneō to think, to put the mind (πρην phrēn) on. See note on Matthew 16:23; note on Romans 12:16. For the contrast between σαρχ sarx and πνευμα pneuma see Galatians 5:16-24. [source]
See on Matthew 5:29; see on Matthew 16:23. [source]
He shall be mulcted, not punished. See on Matthew 16:26; see on Luke 9:25. [source]
First future passive indicative of ζημιω zēmiō old verb from ζημια zēmia (damage, loss), to suffer loss. In Matthew 16:26; Mark 8:36; Luke 9:25 the loss is stated to be the man‘s soul But he himself shall be saved (αυτος δε σωτησεται autos de sōthēsetai). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. Yet so as through fire Clearly Paul means with his work burned down (1 Corinthians 3:15). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace. [source]
Rev., might suffer loss. See on Matthew 16:26; see on Luke 9:25. This somewhat obscure sentence means that the salutary moral results of the apostle's letter compensated for the sorrow which it caused. The epistle which won them to repentance was no damage to them. [source]
Note the sharp difference here between “sorrow” In God‘s way. “God‘s way as opposed to man‘s way and the devil‘s way” (Plummer). It was not mere sorrow, but a change in their attitude that counted. That ye might suffer loss by us in nothing Purpose clause with ινα hina and first aorist passive subjunctive of ζημιοω zēmioō old verb to suffer damage. See Matthew 16:26. This was God‘s intention and so he overruled their sorrow to good. [source]
Purpose clause with ινα hina and first aorist passive subjunctive of ζημιοω zēmioō old verb to suffer damage. See Matthew 16:26. This was God‘s intention and so he overruled their sorrow to good. [source]
Rev., better, I suffered; when I embraced Christianity. Lit., was mulcted. See on Matthew 16:26, and see on cast away, Luke 9:25. [source]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
“Behind Satan.” Late use of οπισω opisō (behind) as a preposition. Used by Jesus of disciples coming behind (after) him (Matthew 16:24). [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
Only here and Matthew 16:22, see note. [source]
Literally, “In which” (= εν τουτωι εν ωι en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος autos) their predicament and is able to help them to be faithful. [source]
Another future (active of ποιεω poieō). “We will do a year there.”And trade (και εμπορευσομετα kai emporeusometha). Future middle of εμπορευομαι emporeuomai (εν πορευομαι enεμπορος poreuomai to go in), old verb from και κερδησομεν emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time.And get gain Future (Ionic form) active of κερδος kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
Future (Ionic form) active of κερδος kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
Correct text (Aleph B), not και kai (and).Into this city (εις τηνδε την πολιν eis tēnde tēn polin). Old demonstrative οδε hode rare in N.T. (Luke 10:39) save in neuter plural ταδε tade (these things Acts 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομετα poreusometha).And spend a year there Another future (active of ποιεω poieō). “We will do a year there.”And trade (και εμπορευσομετα kai emporeusometha). Future middle of εμπορευομαι emporeuomai (εν πορευομαι enεμπορος poreuomai to go in), old verb from και κερδησομεν emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time.And get gain Future (Ionic form) active of κερδος kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take “dead” here in the spiritual sense (dead in trespasses and sins as in Colossians 2:13; Ephesians 2:1), but consider it “impossible” for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of πσυχη psuchē (life) in Matthew 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.That they might be judged (ινα κριτωσιν μεν hina krithōsin men). Purpose clause with ινα hina and the first aorist passive subjunctive of κρινω krinō to judge, whereas ζωσιν δε zōsin de (by contrast) is the present active subjunctive of ζαω zaō to live. There is contrast also between κατα αντρωπους kata anthrōpous (according to men) and κατα τεον kata theon (according to God). [source]
See note on Matthew 13:41; and note on Matthew 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Matthew 18:7, or in one‘s own way, as is true of προσκοπτω proskoptō in John 11:9 and in 1 John 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in 1 John 2:11. [source]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
According to God's purpose. See on Matthew 16:21; see on Luke 2:49; see on Luke 24:26. [source]
See on offend, Matthew 5:29, and see on offense, Matthew 16:23. [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]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]