KJV: At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
YLT: At that hour came the disciples near to Jesus, saying, 'Who, now, is greater in the reign of the heavens?'
Darby: In that hour the disciples came to Jesus saying, Who then is greatest in the kingdom of the heavens?
ASV: In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven?
| ἐκείνῃ | that |
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Parse: Demonstrative Pronoun, Dative Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὥρᾳ | hour |
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Parse: Noun, Dative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| προσῆλθον | came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: προσέρχομαι Sense: to come to, approach. |
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| μαθηταὶ | disciples |
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Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦ | to Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| μείζων | [the] greatest |
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Parse: Adjective, Nominative Masculine Singular, Comparative Root: μέγας Sense: great. |
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| βασιλείᾳ | kingdom |
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Parse: Noun, Dative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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Greek Commentary for Matthew 18:1
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]
Reverse Greek Commentary Search for Matthew 18:1
“The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered.” The apostles, therefore, were not only to leave the house or city which should refuse to receive them, “but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off” (Edersheim, “Jewish Social Life in the Days of Christ”). The symbolic act indicated that the apostles and their Lord regarded them not only as unclean, but as entirely responsible for their uncleanness. See Acts 18:6. [source]
Shake out, a rather violent gesture of disfavour. The Jews had violent prejudices against the smallest particles of Gentile dust, not as a purveyor of disease of which they did not know, but because it was regarded as the putrescence of death. If the apostles were mistreated by a host or hostess, they were to be treated as if they were Gentiles (cf. Matthew 18:17; Acts 18:6). Here again we have a restriction that was for this special tour with its peculiar perils. [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]
His question goes back to Matthew 18:15. “Against me” is genuine here. “The man who asks such a question does not really know what forgiveness means” (Plummer). [source]
This warning runs all through the discourse. It is amazing how successful deceivers have been through the ages with their eschatological programs. The word in the passive appears in Matthew 18:12 when the one sheep wanders astray. Here it is the active voice with the causative sense to lead astray. Our word planet comes from this root. [source]
This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words “in the east” are probably to be taken with “we saw” i.e. we were in the east when we saw it, or still more probably “we saw his star at its rising” or “when it rose” as Moffatt puts it. The singular form here The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (Journal of Theological Studies, 1902, p. 524) “refers to the Magian belief that a star could be the fravashi, the counterpart or angel (cf. Matthew 18:10) of a great man” (McNeile). They came to worship the newly born king of the Jews. Seneca (Epistle 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (Deuteronomy Divin. i. 47) “refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born” (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God‘s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact. [source]
This is from the reading ἀκούσας , (Luke 8:50). The correct reading is παρακούσας , which may be rendered either not heeding, as Rev. (compare Matthew 18:17), or over -hearing, as Rev. in margin, which, on the whole, seems the more natural. Disregarding would be more appropriate if the message had been addressed to Jesus himself; but it was addressed to the ruler. Jesus overheard it. The present participle, λαλούμενον , being spoken, seems to fall in with this. [source]
Peculiar to Mark. Lit., their testimonies were not equal. Hence the difficulty of fulfilling the requirement of the law, which demanded two witnesses. See Deuteronomy 17:6; and compare Matthew 18:16; 1 Timothy 5:19; Hebrews 10:28. [source]
Lit., wander out of the way. Compare Latin errare. Of the wandering sheep, Matthew 18:12; 1 Peter 2:25. Of the martyrs wandering in the deserts, Hebrews 11:38. Often rendered in the New Testament deceive. See Mark 13:5, Mark 13:6. Compare ἀστέρες πλανῆται , wandering stars (Judges 1:13), from which our word planet. [source]
The periphrastic imperfect, so common in Mark‘s vivid description. Probably Levi‘s feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). So there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew 18:1.; Luke 7:33-35), but neither one pleased all the popular critics. These learners (ματηται mathētai) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (οι ματηται Ιωανου και οι ματηται των Παρισαιων hoi mathētai Iōanou kai hoi mathētai tōn Pharisaiōn) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. So today we find various hostile groups combining against our Lord and Saviour. See notes on Matthew 9:14-17 for comments. Matthew has here followed Mark closely. [source]
This is the sense in Matthew 18:17 and uniformly so in the lxx. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. “Jesus might overhear what was said and disregard its import” (Bruce). Certainly he ignored the conclusion of the messengers. The present participle λαλουμενον laloumenon suits best the idea of overhearing. Both Mark and Luke 8:50 have “Fear not, only believe” This to the ruler of the synagogue (tōi archisunagōgōi) who had remained and to whom the messenger had spoken. [source]
Imperfect tense. They had been disputing (Mark 9:34), not about the coming death of the Master, but about the relative rank of each of them in the political kingdom which they were expecting him to establish. Jesus had suspected the truth about them and they had apparently kept it up in the house. See note on Matthew 18:1 where the disciples are represented as bringing the dispute to Jesus while here Jesus asks them about it. Probably they asked Jesus first and then he pushed the matter further and deeper to see if this had not been the occasion of the somewhat heated discussion on the way in. [source]
From τέλος ,a tax, and ὠνέομαι ,to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs-duties to capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom-house officers, who are referred to by the term τελῶναι in the New Testament. They were often chosen from the dregs of the people, and were so notorious for their extortions that they were habitually included in the same category with harlots and sinners. “If a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew” (Farrar, “Life of Christ”). The word “publican,” as a popular term of reproach, was used even by our Lord (Matthew 18:17). Even the Gentiles despised them. Farrar cites a Greek saying, “All publicans are robbers.” [source]
The Parable of the Lost Sheep (Luke 15:3-7). This is Christ‘s way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew 18:12-14). The figure of the Good Shepherd appears also in John 10:1-18. “No simile has taken more hold upon the mind of Christendom” (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. “The three Episodes form a climax: The Pasture - the House - the Home; the Herdsman - the Housewife - the Father; the Sheep - the Treasure - the Beloved Son” (Ragg). [source]
We have had the word already in Matthew (Matthew 5:46; Matthew 9:10; Matthew 11:19; Matthew 18:17; Matthew 21:31.) and Mark (Mark 11:15.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from τελος telos tax, and ωνεομαι ōneomai to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. [source]
A dispute. The word is from διαλογιζομαι dialogizomai the verb used in Mark 9:33 about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but Matthew 18:1 states that they came to Jesus to settle it. [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]
Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
“If the sins of any ye forgive” They are forgiven Perfect passive indicative of απιημι aphiēmi Doric perfect for απεινται apheintai Are retained Perfect passive indicative of κρατεω krateō The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark 2:5-7). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In Matthew 16:19; Matthew 18:18 we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ‘s love for men. [source]
Condition of third class, undetermined with prospect of determination The emphasis is on εγω egō (I alone with no other witness). Is not true In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deuteronomy 19:15 and the allusion to it by Jesus in Matthew 18:16. See also 2 Corinthians 13:1; 1 Timothy 5:19. And yet in John 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (John 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, John 5:32, John 5:37), the witness of the Baptist (John 5:33), the witness of the works of Jesus (John 5:36), the witness of the Scriptures (John 5:39), the witness of Moses in particular (John 5:45). [source]
This Ionic onomatopoetic word is from γογγυζω gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
“The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Only here in New Testament. See on tell him his fault, Matthew 18:15. The compound here is a very strong expression for thorough confutation. Confute (Rev.) is better than convince. Note the prepositions. He confuted them thoroughly ( διά )against ( κατά ) all their arguments. [source]
See on agree, Matthew 18:19. [source]
Old adverb in δον ̇don from adjective ομοτυμος homothumos and that from ομος homos same, and τυμος thumos mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save Romans 15:6. See note on Matthew 18:19. [source]
Associative instrumental case (τουτωι toutōi) after συμπωνουσιν sumphōnousin (voice together with, symphony with, harmonize with), from συμπωνεω sumphōneō old verb seen already in Matthew 18:19; Luke 5:36; Acts 5:9 which see. James cites only Amos 9:11, Amos 9:12 from the lxx as an example of “the words of the prophets” (οι λογοι των προπητων hoi logoi tōn prophētōn) to which he refers on this point. The somewhat free quotation runs here through Acts 15:16-18 of Acts 15 and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah‘s Kingdom (the throne of David his father,” Luke 1:32). [source]
Here εκκλησια ekklēsia for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew 16:18), the other of the local body (Matthew 18:17). In Acts 7:38 it is used of the whole congregation of Israel while in Acts 19:32 it is used of a public assembly in Ephesus. But already in Acts 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled. So here the etymological meaning of “assembly” disappears for “the church” were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight. [source]
The singular ekklēsia is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term ekklēsia in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in Acts 8:1, Acts 8:3 (and Matthew 18:17) and the general spiritual sense in Matthew 16:18. But in Acts 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of men oun (so) is Luke‘s common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula a.d. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9). [source]
Only here, 2 Corinthians 10:6; Hebrews 9:2. The kindred verb παραλούω toneglect, Rev., refuse, occurs Matthew 18:17. From παρά asideamiss, and ἀκούω tohear, sometimes with the accompanying sense of heeding, and so nearly = obey. Παρακοή is therefore, primarily, a failing to hear or hearing amiss. Bengel remarks that the word very appositely points out the first step in Adam's fall - carelessness, as the beginning of a city's capture is the remissness of the guards. [source]
Carrying out the thought of servant in 1 Corinthians 9:18. “He refuses payment in money that he may make the greater gain in souls. But the gain is that which a faithful steward makes, not for himself, but for his master” (Edwards). The word is not, as Godet, to be limited to its purely natural meaning, but is used in the sense of Matthew 18:15; 1 Peter 3:1. [source]
Of his sins. See on tell him his fault, Matthew 18:15; see on convinced, James 2:9; see on reproved, John 3:20. Rev., reproved: convicted in margin. [source]
Predicative adjective and so no article. The form of μειζων meizōn is comparative, but it is used as superlative, for the superlative form μεγιστος megistos had become rare in the Koiné{[28928]}š (Robertson, Grammar, pp. 667ff.). See this idiom in Matthew 11:11; Matthew 18:1; Matthew 23:11. The other gifts pass away, but these abide forever. Love is necessary for both faith and hope. Does not love keep on growing? It is quite worth while to call attention to Henry Drummond‘s famous sermon The Greatest Thing in the World and to Dr. J.D. Jones‘s able book The Greatest of These. Greatest, Dr. Jones holds, because love is an attribute of God. [source]
Voluntary bondage, I enslaved myself to all, though free. Causative verb in οω ̇oō The more Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note κερδησω kerdēsō (as in 1 Corinthians 9:20, 1 Corinthians 9:21, 1 Corinthians 9:22, but once ινα κερδανω hina kerdanō in 1 Corinthians 9:21, regular liquid future of κερδαινω kerdainō) with ινα hina is probably future active indicative (James 4:13), though Ionic aorist active subjunctive from κερδαω kerdaō is possible (Matthew 18:15). “He refuses payment in money that he may make the greater gain in souls” (Edwards). [source]
Only here in the New Testament. From σύν together φωνή voicePrimarily of the concord of sounds. So the kindred συφωνία , A.V., music, see on Luke 15:25. Compare σύμφωνος withconsent, 1 Corinthians 7:5; and συμφωνέω toagree, Matthew 18:19; Luke 5:36, etc. [source]
Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matthew 18:17 for same idea in παρακουω parakouō). In N.T. only here; Romans 5:19; Hebrews 2:2. In contrast with υπακοη hupakoē (obedience) rather than the common απειτια apeithia (Romans 11:30, Romans 11:32). When your obedience shall be fulfilled (οταν πληρωτηι υμων η υπακοη hotan plērōthēi humōn hē hupakoē). Indefinite temporal clause with οταν hotan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ‘s will soon as came true. [source]
Rev. correctly, in the matter. Comp. 2 Corinthians 7:11. The sense is the business in hand, whatever it be. The τῷ does not stand for τινι anyFor πράγματι , matter, see on Matthew 18:19. Those who connect this clause with the preceding, explain τῷ as the matter just mentioned - adultery. [source]
Or on the authority of. On condition that two witnesses testify. The O.T. law on this point in Deuteronomy 19:15. Comp. Matthew 18:16; John 8:17; 2 Corinthians 13:1. [source]
Present middle imperative of παραιτεω paraiteō to ask from, to beg off from. See same form in 1 Timothy 4:7; 1 Timothy 5:11. Possibly an allusion here to Christ‘s directions in Matthew 18:15-17. [source]
Rend. continually. The phrase is usually found in connection with matters involving relations to God - worship, sacrifice, etc. See Matthew 18:10; Luke 24:53; Acts 2:25; Acts 10:2; 2 Thessalonians 3:16; Hebrews 13:5. [source]
He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
Third-class condition (supposed case) with εαν ean and the first aorist passive subjunctive of πλαναω planaō old verb, to go astray, to wander (Matthew 18:12), figuratively (Hebrews 5:2). [source]
Rev., be gained. The word used by Christ, Matthew 18:15: “gained thy brother.” [source]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9. [source]
Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
Condition of first class with ει ei and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in Deuteronomy 19:15 (cf. Matthew 18:16; John 8:17.; John 10:25; 2 Corinthians 13:1). [source]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων apo tōn ethnikōn). Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]
The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. -DIVIDER- -DIVIDER- 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Matthew 18:10), and to Peter's angel (Acts 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Daniel 10:21; Daniel 12:1. -DIVIDER- -DIVIDER- But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as “rich,” “poor,” “lukewarm,” etc. (Revelation 2:4; Revelation 3:1, Revelation 3:16)?-DIVIDER- 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Revelation 1:20, they are explicitly distinguished from the golden candlesticks, the churches. -DIVIDER- -DIVIDER- 4. The rulers ard teachers of the congregation. These are compared by Daniel (Daniel 12:3) to stars. See Malachi 2:7, where the priest is called the messenger (angel) of the Lord; and Malachi 3:1, where the same word is used of the prophet. See also Haggai 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Acts 20:17, Acts 20:28; 1 Peter 5:1-5. -DIVIDER- -DIVIDER- Dr. Schaff says: “This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole … . But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles … . The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century” (“History of the Apostolic Church”). -DIVIDER- -DIVIDER- [source]
Masculine accusative retained without attraction to case of αστερων asterōn (genitive, ων hōn).In my right hand (επι της δεχιας μου epi tēs dexias mou). Or “upon,” but εν τηι en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]