KJV: For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
YLT: 'For the reign of the heavens is like to a man, a householder, who went forth with the morning to hire workmen for his vineyard,
Darby: For the kingdom of the heavens is like a householder who went out with the early morn to hire workmen for his vineyard.
ASV: For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard.
Ὁμοία | Like |
Parse: Adjective, Nominative Feminine Singular Root: ὅμοιος Sense: like, similar, resembling. |
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βασιλεία | kingdom |
Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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οὐρανῶν | heavens |
Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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ἀνθρώπῳ | to a man |
Parse: Noun, Dative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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οἰκοδεσπότῃ | a master of a house |
Parse: Noun, Dative Masculine Singular Root: οἰκοδεσπότης Sense: master of the house, householder. |
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ἐξῆλθεν | went out |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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ἅμα | in [the] |
Parse: Preposition Root: ἅμα Sense: at the same time, at once, together prep. |
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πρωῒ | morning |
Parse: Adverb Root: πρωί̈ Sense: in the morning, early. |
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μισθώσασθαι | to hire |
Parse: Verb, Aorist Infinitive Middle Root: μισθόω Sense: to let out for hire. |
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ἐργάτας | workmen |
Parse: Noun, Accusative Masculine Plural Root: ἐργάτης Sense: a workman, a labourer. |
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ἀμπελῶνα | vineyard |
Parse: Noun, Accusative Masculine Singular Root: ἀμπελών Sense: a vineyard. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Matthew 20:1
The parable of the house illustrates the aphorism in Matthew 19:30. [source]
Just like αντρωπωι βασιλει anthrōpōi basilei (Matthew 18:23). Not necessary to translate αντρωπωι anthrōpōi just “a householder.”Early in the morning (αμα πρωι hama prōi). A classic idiom. αμα Hama as an “improper” preposition is common in the papyri. Πρωι Prōi is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work.To hire The middle voice aorist tense, to hire for oneself. [source]
A classic idiom. αμα Hama as an “improper” preposition is common in the papyri. Πρωι Prōi is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work. [source]
The middle voice aorist tense, to hire for oneself. [source]
Explaining and confirming Matthew 19:30. [source]
Along with the dawn. “Here (at Hamadan, in Persia), we observed every morning, before the sun rose, that a numerous band of peasants were collected, with spades in their hands, waiting to be hired for the day to work in the surrounding fields. This custom struck me as a most happy illustration of our Saviour's parable, particularly when, passing by the same place late in the day, we found others standing idle, and remembered his words, 'Why stand ye here all the day idle?' as most applicable to their situation; for on putting the very same question to them, they answered us, ' Because no man hath hired us.'” (Morier, “Second Journey through Persia,” cited by Trench, “Parables.”) [source]
Reverse Greek Commentary Search for Matthew 20:1
See on Matthew 20:14. Rev. would be. [source]
It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (Matthew 17:22. with mention of betrayal; Matthew 20:17-19 with the cross) which he now “began.” So the necessity (δει dei must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection “on the third day” (τηι τριτηι ημεραι tēi tritēi hēmerāi), not “on the fourth day,” please observe. Dimly the shocked disciples grasped something of what Jesus said. [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]
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]
See on James 1:11; and Matthew 20:12. [source]
This saying was repeated many times (Matthew 19:30; Mark 10:31; Matthew 20:16). [source]
Second aorist active participle of παραλαμβανω paralambanō Taking along with himself. So Mark 10:32. Matthew 20:17 adds κατ ιδιαν kat' idian (apart). Jesus is making a special point of explaining his death to the Twelve. [source]
Present active indicative, we are going up.Unto the Son of man (τωι υιωι του αντρωπου tōi huiōi tou anthrōpou). Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
The day the third. In Matthew 20:19 it is “the third day” while in Mark 10:34 “after three days” occurs in the same sense, which see. [source]
Better, as Rev., judge. Condemn is κατακρίνω , not used by John (Matthew 20:18; Mark 10:33, etc.). The verb κρίνω means, originally, to separate. So Homer, of Ceres separating the grain from the chaff (“Iliad,” v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, Matthew 23:13. [source]
More correctly, by what manner of death. So Rev. Compare John 12:32; Matthew 20:19. Crucifixion was not a Jewish punishment. [source]
Rev., better, was minded to go. On the construction see on Matthew 20:14. On the verb to be minded, see on Matthew 1:19. [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]
First aorist active imperative of εγω γαρ ουχ ευρισκω stauroō for which verb see Matthew 20:19, etc. Here the note of urgency (aorist imperative) with no word for “him,” as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew 27:22). For I find no crime in him (γαρ egō gar ouch heuriskō). This is the third time Pilate has rendered his opinion of Christ‘s innocence (John 18:38; John 19:4). And here he surrenders in a fret to the mob and gives as his reason (gar for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges! [source]
“Loaves of two hundred denarii.” The Roman coin originally for ten asses (afterwards sixteen), about 16-2/3 cents. The denarius was the usual pay for a day‘s labour (Matthew 20:2, Matthew 20:9, Matthew 20:13). This item in Mark 6:37, but not in Matthew or Luke. That every one may take a little Final clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō This detail in John alone. [source]
Old word from μιστοω misthoō to hire (Matthew 20:1) from μιστος misthos (hire, wages, Luke 10:7), in N.T. only in this passage. Literally, “the hireling and not being a shepherd” Note ουκ ouk with the participle ων ōn to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος mē eiserchomenos in John 10:1 (conceived case). See same contrast in 1 Peter 1:8 between ουκ ιδοντες ouk idontes and μη ορωντες mē horōntes The hireling here is not necessarily the thief and robber of John 10:1, John 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock “not for shameful gain” (1 Peter 5:2). Whose own Every true shepherd considers the sheep in his care “his own” Vivid dramatic present, active indicative of τεωρεω theōreō a graphic picture. The wolf coming Present middle predicate participle of ερχομαι erchomai Leaveth the sheep, and fleeth Graphic present actives again of απιημι aphiēmi and πευγω pheugō The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Matthew 10:6 where Jesus says: “Behold I send you forth as sheep in the midst of wolves.” And the wolf snatcheth them and scattereth them Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω harpazō see John 6:15; Matthew 11:12, and for σκορπιζω skorpizō late word (Plutarch) for the Attic σκεδαννυμι skedannumi see Matthew 12:30. It occurs in the vision of Ezekiel (Ezekiel 34:5) where because of the careless shepherds “the sheep became meat to all the beasts of the field, and were scattered.” Jesus uses αρπαζω harpazō in John 10:29 where no one is able “to snatch” one out of the Father‘s hand. [source]
As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. Shall deliver (παραδωσουσιν paradōsousin). Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
The restrictions named did constitute some burden (cf. Matthew 20:12), for the old word βαρος baros means weight or heaviness. Morality itself is a restraint upon one‘s impulses as is all law a prohibition against license. Than these necessary things (plēn toutōn tōn epanagkes). This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Old word from ζωννυμι zōnnumi to gird. See note on Acts 12:8. His own feet and hands (εαυτου τους ποδας και τας χειρας heautou tous podas kai tas cheiras). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jeremiah 13:1-7; Ezekiel 4:1-6). Jesus interpreted the symbolism of Peter‘s girding himself (John 21:18). So As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. Shall deliver (παραδωσουσιν paradōsousin). Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
Mischievous to the Church. See on Luke 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievousis sometimes rendered by βάσκανος malignantwith a distinct reference to the “evil” or “grudging eye.” This sense may go to explain Matthew 20:15, and possibly Matthew 6:19, and Matthew 7:11. [source]
Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see note on Matthew 20:11. The reference seems to be to Numbers 16:41. after the punishment of Korah. [source]
Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Keep on bearing (present active imperative of βασταζω bastazō old word, used of Jesus bearing his Cross in John 19:17. αρος Baros means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one‘s load (πορτιον phortion Galatians 6:5) is about to press one down. Then give help in carrying it. [source]
Literally, “to whom before your very eyes Jesus Christ was portrayed as crucified.” Second aorist passive indicative of προγραπω prographō old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan‘s Vocabulary) as in the case of a father who posted a proclamation that he would no longer be responsible for his son‘s debts. Γραπω Graphō was sometimes used in the sense of painting, but no example of προγραπω prographō with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. Εσταυρωμενος Estaurōmenos is perfect passive participle of σταυροω stauroō the common verb to crucify (from σταυρος stauros stake, cross), to put on the cross (Matthew 20:19), same form as in 1 Corinthians 2:2. [source]
Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; see on Romans 5:7. [source]
Εμπαιγμος Empaigmos is from εμπαιζω empaizō (Matthew 20:19), late word, in lxx, here alone in N.T. Μαστιγων Mastigōn (μαστιχ mastix a whip, a scourge) is old and common enough (Acts 22:24). [source]
Associative instrumental case with συν sun In the lxx this late word (from καυσος kausos) is usually the sirocco, the dry east wind from the desert (Job 1:19). In Matthew 20:12; Luke 12:55 it is the burning heat of the sun. Either makes sense here.Withereth (εχηρανεν exēranen). Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of χηραινω xērainō old verb (from χηρος xēros dry or withered, Matthew 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life.Falleth Another gnomic aorist (second aorist active indicative) of εκπιπτω ekpiptō to fall out (off).The grace (η ευπρεπεια hē euprepeia). Old word (from ευπρεπης euprepēs well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty.Of the fashion of it “Of the face of it.” The flower is pictured as having a “face,” like a rose or lily.Perisheth (απωλετο apōleto). Another gnomic aorist (second aorist middle indicative of απολλυμι apollumi to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered.Shall fade away Future passive indicative of μαραινω marainō old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8.Goings (πορειαις poreiais). Old word from πορευω poreuō to journey, in N.T. only here and Luke 13:22 (of Christ‘s journey toward Jerusalem). The rich man‘s travels will come to “journey‘s end.” [source]
Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33. [source]
Genitive of apposition after πολεις poleis (cities), though it makes sense as possessive genitive, for Judges 1:7 speaks of the cities around these two. The third example, the cities of the plain. See Genesis 19:24.Condemned them (κατεκρινεν katekrinen). First aorist active indicative of κατακρινω katakrinō still part of the protasis with ει ei an overthrow (καταστροπηι katastrophēi). Instrumental case or even dative like τανατωι thanatōi with κατακρινω katakrinō in Matthew 20:18. But Westcott and Hort reject the word here because not in B C Coptic.Having made them Perfect active participle of τιτημι tithēmi example For which see James 5:10; John 13:15. Cf. 1 Peter 2:21.Unto those that should live ungodly (μελλοντων ασεβεσιν mellontōn asebesin). Rather, “unto ungodly men of things about to be” (see Hebrews 11:20 for this use of μελλοντων mellontōn). But Aleph A C K L read ασεβειν asebein (present active infinitive) with μελλοντων mellontōn = ασεβησοντων asebēsontōn (future active participle of ασεβεω asebeō), from which we have our translation. [source]
First aorist active indicative of κατακρινω katakrinō still part of the protasis with ει ei an overthrow Instrumental case or even dative like τανατωι thanatōi with κατακρινω katakrinō in Matthew 20:18. But Westcott and Hort reject the word here because not in B C Coptic. [source]
Late onomatopoetic word for agent, from γογγυζω gogguzō (Matthew 20:11; 1 Corinthians 10:10) in the lxx (Exod 16:8; Num 11:1, 14-29). [source]
In Isaiah 49:10, the word καύσων thescorching wind or sirocco is used. See on Matthew 20:12; see on James 1:11. [source]
The words for burden in the New Testament are ὄγκος (only in Hebrews 12:1), βάρος (Matthew 20:12; Galatians 6:2), and φορτίον (Matthew 11:30; Matthew 23:4; Galatians 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born ( φέρω ). Thus in Hebrews 12:1, “lay aside every weight ( ὄγκος ),” the figure being that of runners in the race-course, and the word appropriate as denoting the bulky robes and the accoutrements of the ordinary dress which might impede the freedom of the limbs. In Matthew 20:12, “the burden ( βάρος ) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Galatians 6:2, “Bear ye one another's burdens.” But in Galatians 6:5, the emphasis is on the act of bearing; and therefore φορτίον is used: “Every man shall bear his own burden;” i.e., every man shall carry that which it is appointed him to bear. The reference in that passage is probably to the prohibition enjoined by the apostolic council of Jerusalem, which concerned the very things which are rebuked here - fornication and abstinence from idol-meats. In the narrative of that council the phrase occurs “to lay upon you no greater burden ” (Acts 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.” [source]
Present active participle of λαλεω laleō agreeing with στομα stoma (nominative neuter singular and subject of εδοτη edothē). The words are like Daniel‘s description of the Little Horn (Daniel 7:8, Daniel 7:20, Daniel 7:25) and like the description of Antiochus Epiphanes (1 Macc. 1:24). Cf. 2 Peter 2:11.To continue (ποιησαι poiēsai). First aorist active infinitive (epexegetic use) of ποιεω poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας mēnas months), or more likely in the sense of doing time, with μηνας mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
First aorist active infinitive (epexegetic use) of ποιεω poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας mēnas months), or more likely in the sense of doing time, with μηνας mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν ouk egnōsan). Second aorist (ingressive) active of γινωσκω ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν ouk egnōsan). Second aorist (ingressive) active of γινωσκω ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]