KJV: And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
YLT: and if any one may say anything to you, ye shall say, that the lord hath need of them, and immediately he will send them.'
Darby: And if any one say anything to you, ye shall say, The Lord has need of them, and straightway he will send them.
ASV: And if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| εἴπῃ | says |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| ἐρεῖτε | you will say |
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Parse: Verb, Future Indicative Active, 2nd Person Plural Root: λέγω Sense: to utter, speak, say. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| χρείαν | need |
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Parse: Noun, Accusative Feminine Singular Root: χρεία Sense: necessity, need. |
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| εὐθὺς | Immediately |
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Parse: Adverb Root: εὐθέως Sense: straightway, immediately, forthwith. |
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| ἀποστελεῖ | he will send |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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Greek Commentary for Matthew 21:3
It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here. [source]
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Matthew 21:3
“There were three modes of dealing with land. According to one of these, the laborers employed received a certain portion of the fruits, say a third or a fourth of the produce. The other two modes were, either that the tenant paid a money-rent to the proprietor, or else that he agreed to give the owner a definite amount of the produce, whether the harvest had been good or bad. Such leases were given by the year or for life; sometimes the lease was even hereditary, passing from father to son. There can scarcely be a doubt that it is the latter kind of lease which is referred to in the parable: the lessees being bound to give the owner a certain amount of fruits in their season” (Edersheim, “Life and Times of Jesus”). Compare Matthew 21:34, and Mark 12:2, “that he might receive of the fruits” ( ἀπὸ τῶν καρπῶν )i1. [source]
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the “I, sir” But the one who actually did the will of the father is the one who repented and went This word really means “repent,” to be sorry afterwards, and must be sharply distinguished from the word μετανοια metanoeō used 34 times in the N.T. as in Matthew 3:2 and μεταμελομαι metanoia used 24 times as in Matthew 3:8. The verb μετανοιαν metamelomai occurs in the N.T. only five times (Matthew 21:29, Matthew 21:32; Matthew 27:3; 2 Corinthians 7:8; Hebrews 7:21 from Psalm 109:4). Paul distinguishes sharply between mere sorrow and the act “repentance” which he calls μετανοιαν metanoian (2 Corinthians 7:9). In the case of Judas (Matthew 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian), but mere sorrow is not repentance. [source]
Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of μεταμελομαι metamelomai) really means to be sorry afterwards like the English word repent from the Latin repoenitet, to have pain again or afterwards. See the same verb μεταμελητεις metamelētheis in Matthew 21:30 of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2 Corinthians 7:8). But mere sorrow avails nothing unless it leads to change of mind and life This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide. [source]
So Matt. and Luke. See note on Matthew 21:3 for discussion of this word applied to Jesus by himself. [source]
Present indicative in futuristic sense. Matthew 21:3 has the future apostelei f0). [source]
This distributive use of the demonstrative appears also in Matthew 21:35 in the singular Originally αποκτεννυμι derō in Homer meant to skin, flay, then to smite, to beat. Apoktennuntes is a mi form of the verb (apoktennumi) and means to kill off. [source]
Mark‘s common idiom again. He does not mean that this was the beginning of Christ‘s use of parables See note on Mark 4:2), but simply that his teaching on this occasion took the parabolic turn. “The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them” (Bruce). Mark does not give the Parable of the Two Sons (Matthew 21:28-32) nor that of the Marriage Feast of the King‘s Son (Matthew 22:1-14). He gives here the Parable of the Wicked Husbandmen. Also in Matthew 21:33-46 and Luke 20:9-19. See discussion in Matthew. Matthew 21:33 calls the man “a householder” (οικοδεσποτης oikodespotēs). [source]
Only in Mark. See Matthew 21:35 for discussion of “reverence.” [source]
See on Matthew 21:3. [source]
See on Matthew 21:33. [source]
See on Matthew 21:37. [source]
See on Matthew 21:3. [source]
See on Matthew 21:3. [source]
See on Matthew 21:37. [source]
See on Matthew 21:33. It may mean either a hedge, or a place enclosed with a hedge. Here the hedges beside which vagrants rest. [source]
Second future passive of δερω derō to skin, to beat, to flay (see on Matthew 21:35; Mark 12:3, Mark 12:5). The passive voice retains here the accusative πολλας pollas (supply πληγας plēgas present in Luke 10:30). The same explanation applies to ολιγας oligas in Luke 12:48. [source]
A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke 13:4) or a watchtower in a vineyard (Matthew 21:33) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. [source]
Present middle participle of εντρεπω entrepō old verb, to turn one on himself, to shame one, to reverence one. This was a “hard-boiled” judge who knew no one as his superior. See Matthew 21:37. [source]
The same word κυριος kurios used of the Lord Jesus in Luke 19:31 (and Luke 19:34) and which these “owners” would understand. See note on Matthew 21:3 and note on Mark 11:3 for kurios used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the lxx to translate the Hebrew Elohim (God). [source]
This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of Χριστος Κυριος Kurios (Lord) where the other Gospels have Jesus. It may mean “Christ the Lord,” “Anointed Lord,” “Messiah, Lord,” “The Messiah, the Lord,” “An Anointed One, a Lord,” or “Lord Messiah.” It occurs once in the lxx (Lamentations 4:20) and is in Ps. of Sol. 17:36. Ragg suggests that our phrase “the Lord Jesus Christ” is really involved in “A Saviour (Jesus) which is Christ the Lord.” See note on Matthew 1:1 for Christ and note on Matthew 21:3 for Lord. [source]
First aorist active indicative of αποδημεω apodēmeō (from αποδημος apodēmos away from home). Common verb. In the N.T. here and Matthew 21:33; Matthew 25:14; Mark 12:1; Luke 20:9. He burned all his bridges behind him, gathering together all that he had.Wasted (διεσκορπισεν dieskorpisen). First aorist active indicative of διασκορπιζω diaskorpizō a somewhat rare verb, the very opposite of “gathered together” (συναγογων sunagogōn). More exactly he scattered his property. It is the word used of winnowing grain (Matthew 25:24).With riotous living Living dissolutely or profligately. The late adverb ασωτως asōtōs (only here in the N.T.) from the common adjective ασωτος asōtos (α a privative and σωζω sōzō), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (prodigus or perditus), active probably here. [source]
Late word from αμπελος ampelos (vine), place of vines. So in Mark 12:1; Matthew 21:33. [source]
The definite season for the fruit like ο καιρος των καρπων ho kairos tōn karpōn (Matthew 21:34). That they should give Future indicative with ινα hina for purpose like the aorist subjunctive, though not so frequent. [source]
That the inheritance may become Here Matthew 21:39 has σχωμεν schōmen “let us get, ingressive aorist active subjunctive.” Cf. εχωμεν echōmen present subjunctive of the same verb εχω echō in Romans 5:1; Mark 12:7 has “and it will be ours” (εσται estai). [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]
This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome‘s rule came to call the emperor “Saviour” and Christians took the word and used it of Christ. See inscriptions (Deissmann, Light from the Ancient East, p. 344).Christ the Lord (σωτηρ Christos Kurios). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of Χριστος Κυριος Kurios (Lord) where the other Gospels have Jesus. It may mean “Christ the Lord,” “Anointed Lord,” “Messiah, Lord,” “The Messiah, the Lord,” “An Anointed One, a Lord,” or “Lord Messiah.” It occurs once in the lxx (Lamentations 4:20) and is in Ps. of Sol. 17:36. Ragg suggests that our phrase “the Lord Jesus Christ” is really involved in “A Saviour (Jesus) which is Christ the Lord.” See note on Matthew 1:1 for Christ and note on Matthew 21:3 for Lord. [source]
See on Matthew 21:3. [source]
From γῆ , the earth, and ἔργω , to work. The vine-dresser is ἀμπελουργός , occurring only at Luke 13:7; but the office of the vine-dresser is a subordinate one, while γεωργός may indicate the proprietor. See 2 Chronicles 26:10(Sept.), where the word is applied to King Uzziah. So of Noah, Genesis 9:20. In Matthew 21:33-41, the γεωργοὶ represent the chiefs and leaders of the Jews. Wyc., an earth-tiller. [source]
Literally, the vine, the true (vine). True, genuine, answering to the perfect ideal. See on John 1:9. The vine was a symbol of the ancient church. See the passages cited above, and Hosea 10:1; Matthew 21:33; Luke 13:6. [source]
Condition of first class (assumed to be true), with ει ei and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. Bear witness of the evil First aorist active imperative of μαρτυρεω martureō to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. But if well Supply the same verb ελαλησα elalēsa The same condition, but with a challenging question as the apodosis. Smitest Old verb δερω derō to flay, to skin, to beat, as in Matthew 21:35; Luke 22:63; 2 Corinthians 11:20 (of an insulting blow in the face as here). [source]
Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). [source]
First aorist active infinitive of υβριζω hubrizō old verb to insult insolently. See Matthew 22:6; Luke 18:32. To stone (λιτοβολησαι lithobolēsai). First aorist active infinitive of λιτοβολεω lithoboleō late verb from λιτοβολος lithobolos (λιτος lithos stone, βαλλω ballō to throw) to pelt with stones, the verb used of the stoning of Stephen (Acts 7:58). See Matthew 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. “Legal proceedings having failed the only resource left for the Jews was illegal violence” (Rackham). [source]
First aorist active infinitive of λιτοβολεω lithoboleō late verb from λιτοβολος lithobolos See Matthew 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. “Legal proceedings having failed the only resource left for the Jews was illegal violence” (Rackham). [source]
Periphrastic imperfect active of πυλακιζω phulakizō (lxx and late Koiné, here alone in the N.T.) and δερω derō (old verb to skin, to beat as in Matthew 21:35 which see). [source]
It is open to question if κυριε kurie should not here be translated “Sir” as in Acts 16:30 and in Matthew 21:29, Matthew 21:30; John 5:7; John 12:21; John 20:15; and should be so in John 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Acts 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in Acts 10:4. Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Samuel 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. [source]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
This is the correct text beyond a doubt, the present active subjunctive, not εχομεν echomen (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that “it is difficult if not impossible to explain it.” One has only to observe the force of the tense to see Paul‘s meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean “make peace” as the ingressive aorist subjunctive ειρηνην σχωμεν eirēnēn schōmen would mean. A good example of σχωμεν schōmen occurs in Matthew 21:38 (σχωμεν την κληρονομιαν αυτου schōmen tēn klēronomian autou) where it means: “Let us get hold of his inheritance.” Here ειρηνην εχωμεν eirēnēn echōmen can only mean: “Let us enjoy peace with God” or “Let us retain peace with God.” We have in Acts 9:31 ειχεν ειρηνην eichen eirēnēn (imperfect and so linear), the church “enjoyed peace,” not “made peace.” The preceding justification (δικαιωτεντες dikaiōthentes) “made peace with God.” Observe προς pros (face to face) with τον τεον ton theon and δια dia (intermediate agent) with του κυριου tou kuriou f0). [source]
Lit., as shaming. See on Matthew 21:37. The verb means to turn about, hence to turn one upon himself; put him to shame. Compare 2 Thessalonians 3:14; Titus 2:8. Also, in the middle voice, in the sense of reverence; to turn one's self toward another. See Mark 12:6; Luke 18:2. The kindred noun ἐντροπή occurs twice: 1 Corinthians 6:5; 1 Corinthians 15:34. Compare Sophocles: “Think you he will have any regard ( ἐντροπὴν ) for the blind man” (“Oedipus at Colonos,” 299). [source]
Elsewhere in the New Testament the word is used, without exception, of encircling with something; either putting on clothing, as Matthew 27:28; or surrounding with a fence, as Matthew 21:33; or of the sponge placed round the reed, as Mark 15:36; John 19:29. So evidently here. Rev., in margin, put on. The more abundant honor is shown by the care in clothing. [source]
Old word from κληρονομος klēronomos heir See Matthew 21:38; Acts 7:5. This came to Israel by the promise to Abraham, not by the Mosaic law. So with us, Paul argues. [source]
Which consists or is in the inheritance. Compare the similar construction, Colossians 1:12. See Matthew 21:35-38, where the δοῦλος bond-servantand the κληρονόμος heirare contrasted; and Romans 8:15-17; Galatians 4:1-7. [source]
See on Lord, 2 Peter 2:1, and see on Matthew 21:3. Κύριος Lordand δεσπότης mastercame to be used interchangeably in the New Testament, though originally the latter involved such authority as is implied in our use of despot, or in the relation of a master to a slave. The Greeks applied δεσπότης only to the gods. [source]
See on Matthew 21:37, and see on 1 Corinthians 4:14. [source]
Old adjective (Matthew 21:31) usually as adverb, υστερον husteron (Matthew 4:2). Relative time from the prediction, now coming true (a present danger). Some shall fall away (αποστησονται τινες apostēsontai tines). Future middle of απιστημι aphistēmi intransitive use, shall stand off from, to fall away, apostatize (2 Corinthians 12:8). From the faith Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
Only here in Pastorals. In Paul, 1 Corinthians 4:14, note; 2 Thessalonians 3:14, note, and see on Matthew 21:37. [source]
This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see death. Comp. Matthew 21:32; Acts 7:19; Romans 7:3. [source]
The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10, and comp. φραγμός afence, Matthew 21:33; Ephesians 2:14. Occasionally in lxx, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1 Maccabees 2:60. [source]
Like Zechariah son of Jehoiada (2 Chronicles 24:20). “A characteristic Jewish punishment” (Vincent). First aorist passive indicative of λιταζω lithazō (John 10:31). They were sawn asunder First aorist passive indicative of πριω priō or πριζω prizō old verb Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. They were tempted First aorist passive indicative of πειραζω peirazō The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επριστησαν epristhēsan One of the seven brothers was fried (2Macc 7:4) and so επρηστεσαν eprēsthesan (were burned) from πιμπραω pimpraō (Acts 28:6) has been suggested. With the sword “In (by) slaughter of the sword” (Ionic form of the genitive μαχαιρες machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). They went about Constative aorist active indicative of περιερχομαι perierchomai (picturesque compound verb). Here the sufferings of the living. In sheep skins Late word from μηλον mēlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13, 1 Kings 19:19), here only in N.T. In Byzantine Greek a monk‘s garb. In goatskins Δερμα Derma old word from δερω derō to flay (Matthew 21:35), here only in N.T. Αιγειος Aigeios old adjective (from αιχ aix goat), here only in N.T. Being destitute Present passive participle of υστερεω hustereō old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). Afflicted Present passive participle of τλιβω thlibō common verb to oppress. Evil entreated Present passive participle of κακουχεω kakoucheō late compound verb from obsolete κακουχος kakouchos (κακος kakos and εχω echō), in lxx (1Kings 2:26), in N.T. only here and Hebrews 13:3. See συνκακουχεισται sunkakoucheisthai in Hebrews 11:25. [source]
The next step in the argument (Mark 4:17). We had Imperfect indicative of customary action, “we used to have.” To chasten us Predicate accusative after ειχομεν eichomen “as chasteners.” Old word from παιδευω paideuō as agent (-της tēs). Only once in lxx (Hosea 5:2) and twice in N.T. (here and Romans 2:20). We gave them reverence Imperfect middle of old word εντρεπω entrepō to turn in or at. Here “we turned ourselves to” as in Matthew 21:37, habitual attitude of reverence. Shall we be in subjection Second future passive of υποτασσω hupotassō There is no δε de here to correspond to μεν men in the first part of the verse. Unto the father of spirits Rather, “Unto the Father of our spirits” (note article τον ton). As God is. [source]
Imperfect active of περω pherō “for they were not enduring (bearing).” That which was enjoined Present passive articular participle of διαστελλω diastellō old verb to distinguish, to dispose, to order. The quotation is from Exodus 19:12. The people appealed to Moses (Exodus 20:19) and the leaders did so also (Deuteronomy 5:23.), both in terror. If even “Even if.” Condition of third class with second aorist active subjunctive of τιγγανω thigganō as in Hebrews 11:28, followed by genitive ορους orous (mountain). It shall be stoned From Exodus 19:13. Late compound verb from λιτοβολος lithobolos (from λιτοσ βαλλω lithos class="translit"> ballō) as in Matthew 21:35. [source]
The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33. [source]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω ho geōrgos). The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
A Pauline word, from κλῆρος , a lot, and νέμομαι , to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen: “Let us seize on his inheritance” (Matthew 21:38); of Abraham in Canaan: “God gave him none inheritance ” (Acts 7:5); “an eternal inheritance ” (Hebrews 9:15). [source]
Old word (from κληρονομος klēronomos heir) for the property received by the heir (Matthew 21:38), here a picture of the blessedness in store for us pilgrims (Galatians 3:18). [source]
For the phrase see Matthew 21:33, also the way of truth (2 Peter 2:2), the straight way (2 Peter 2:15). [source]
Perfect active infinitive of επιγινωσκω epiginōskō (cf. επιγνωσει epignōsei 2 Peter 2:20) to know fully.The way of righteousness (την οδον της δικαιοσυνης tēn hodon tēs dikaiosunēs). For the phrase see Matthew 21:33, also the way of truth (2 Peter 2:2), the straight way (2 Peter 2:15).After knowing it Second aorist active participle of επιγινωσκω epiginōskō (just used) in the dative plural agreeing with αυτοις autois (for them).To turn back (υποστρεπσαι hupostrepsai). First aorist active infinitive of υποστρεπω hupostrephō old and common verb, to turn back, to return.From Out of. So in Acts 12:25 with υποστρεπω hupostrephō With ablative case. See Romans 7:12 for αγια hagia applied to η εντολη hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι paradidōmi f0). [source]
Add μου myand render, as Rev., my Lord. An address of reverence as to a heavenly being. See on Matthew 21:3. [source]
Read ὁ κύριος καὶ ὁ Θεὸς ἡμῶν ourLord and our God. So Rev. See on Matthew 21:3. [source]
The Greek student will note the masculine adjective with the feminine noun, possibly because the gender of the noun is doubtful. The Rev., in rendering more literally, is more forcible: the wine-press, the great wine-press. See on Matthew 21:33. [source]
See on Matthew 21:3. The best texts read Κύριος ὁ Θεὸς theLord the God. Rev., the Lord God. [source]
Like ετεριστη etheristhē in Revelation 14:16, in obedience to the instructions in Revelation 14:18 “The vine of the earth.” Here αμπελος ampelos is used for the enemies of Christ collectively pictured.And cast it Repeating εβαλεν ebalen and referring to αμπελον ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν eis tēn lēnon ton megan). Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Repeating εβαλεν ebalen and referring to αμπελον ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν eis tēn lēnon ton megan). Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]