fulfilled
The king's final and official offer of Himself according to Zechariah 9:9 . Acclaimed by an unthinking multitude whose real belief is expressed in Matthew 21:11 , but with no welcome from the official representatives of the nation, He was soon to hear the multitude shout: "Crucify him."
Context Summary
Matthew 21:1-7 - The Great Healer And The Lowly King
The Lord is always saying: What will ye that I shall do? Let us not ask small things. We honor Him by making great demands. Our greatest requests come far short of His generosity and resources. It seems as though we are always giving Him pain by the meagerness of our expectation. Whatever people say, cry out so much the more! But remember it is not the outcry, but your need and your faith which will arrest His steps.
Our Lord entered the city in fulfillment of prophetic vision, but in great lowliness, along the road carpeted by the loving enthusiasm of the crowds. It was largely a Galilean and popular outburst. The upper classes kept aloof. Remember that ancient prediction quoted here, Isaiah 62:11, and especially Zechariah 9:9. The King comes having salvation. That is the divine order! We shall never know the full power of Christ's salvation until we have welcomed Him to our hearts as King. [source]
Chapter Summary: Matthew 21
1Jesus rides into Jerusalem upon a donkey 12drives the buyers and sellers out of the temple; 17curses the fig tree; 23puts to silence the priests and elders, 28and rebukes them by the parable of the two sons, 33and the husbandmen who slew such as were sent to them
Greek Commentary for Matthew 21:4
By the prophet [δια του προπητου] The first line is from Isaiah 62:11, the rest from Zechariah 9:9. John (John 12:14.) makes it clear that Jesus did not quote the passage himself. In Matthew it is not so plain, but probably it is his own comment about the incident. It is not Christ‘s intention to fulfil the prophecy, simply that his conduct did fulfil it. [source]
Mark 12:12Against them [προς αυτους] So Luke. It was a straight shot, this parable of the Rejected Stone (Mark 12:10.) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew 21:43-45). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King‘s Son before going (Matthew 22:1-14). [source]
Mark 11:8Branches [στιβαδας] A litter of leaves and rushes from the fields. Textus Receptus spells this word στοιβαδας stoibadas Matthew 21:8 has κλαδους kladous from κλαω klaō to break, branches broken or cut from trees. John 12:13 uses the branches of the palm trees That is to say, some of the crowd did one of these things, some another. See notes on Matthew 21:4-9 for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his “hour” has come. The excited crowds in front (hoi proagontes) and behind (hoi akolouthountes) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews. [source]
Luke 2:34The fall and rising again [πτῶσιν καὶ ἀνάστασιν] For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42,Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4,Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
Luke 20:17He looked upon them [εμβλεπσας αυτοις] Not in Mark and Matthew. First aorist active participle of εμβλεπω emblepō to look on. It was a piercing glance. The scripture quoted is from Psalm 118:22 and is in Mark 11:10; see Matthew 21:42 for the inverted attraction of the case λιτον lithon (stone) to that of the relative ον hon (which). [source]
Luke 20:18Shall be broken to pieces [συντλαστησεται] Future passive indicative of συντλαω sunthlaō a rather late compound, only here in the N.T. unless Matthew 21:44 is genuine. It means to shatter. [source]
Luke 20:18Will scatter him as dust [λικμησει] From λικμαω likmaō an old verb to winnow and then to grind to powder. Only here in the N.T. unless in Matthew 21:44 is genuine, which see note. [source]
Luke 20:19To lay hands on him [επιβαλειν επ αυτον τας χειρας] Second aorist active infinitive of επιβαλλω epiballō an old verb and either transitively as here or intransitively as in Mark 4:37. Vivid picture here where Mark 12:12; Matthew 21:46 has “to seize” (κρατησαι kratēsai). [source]
Luke 7:1After [επειδη επει ανδ δη] This conjunction was written επει epei dē in Homer and is simple δη epei with the intensive επει δη περ dē added and even επειδη epei dē per once in N.T. (Luke 1:1). This is the only instance of the temporal use of επει epeidē in the N.T. The causal sense occurs only in Luke and Paul, for επληρωσεν epei is the correct text in Matthew 21:46. [source]
Luke 2:34Is set for the falling and the rising up of many in Israel [Κειται εις πτωσιν και αναστασιν πολλων εν τωι Ισραηλ] Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιτημι tithēmi as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah 8:14; Matthew 21:42,Matthew 21:44; Romans 9:33; 1 Peter 2:16.) who love darkness rather than light (John 3:19), he will be the cause of rising for others (Romans 6:4,Romans 6:9; Ephesians 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. [source]
John 8:53Which is dead [ὅστις] The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
John 5:39Ye search [εραυνατε] Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13,John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27,Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
John 7:32The Pharisees [οι Παρισαιοι] This group of the Jewish rulers (John 7:11,John 7:15,John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47,John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας hupēretas (temple police here) see John 7:45; John 18:3,John 18:12,John 18:22; John 19:6; Acts 5:22,Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης hupo class="translit"> eretēs), any assistant. [source]
Acts 4:11Of you the builders [υπ υμων των οικοδομων] The experts, the architects, had rejected Jesus for their building (Psalm 118:22) as Jesus himself had pointed out (Matthew 21:42; Luke 21:17). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, Isaiah 28:16) as Jesus showed, as Peter here declares and repeats later (1 Peter 2:6.). [source]
1 Corinthians 3:11Than that which is laid, which is Christ Jesus [παρα τον κειμενον ος εστιν Ιησους Χριστος] Literally, “alongside Paul scouts the suggestion that one even in the interest of so-called “new thought” will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Psalm 118:22. to the members of the Sanhedrin who challenged his authority (Mark 11:10.; Matthew 21:42-45; Luke 20:17.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone All believers are living stones in this temple (1 Peter 2:5). But there is only one foundation possible. [source]
Ephesians 2:20The foundation [επι τωι τεμελιωι] Repetition of επι epi with the locative case. See note on 1 Corinthians 3:11 for this word. Of the apostles and prophets (τον αποστολων και προπητων ton apostolōn kai prophētōn). Genitive of apposition with τεμελιωι themeliōi consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2). Paul repeats this language in Ephesians 3:5. Christ Jesus himself being the chief corner stone Genitive absolute. The compound ακρογωνιαιος akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας eis kephalēn gōnias “The ακρογωνιαιος akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
Ephesians 2:20Christ Jesus himself being the chief corner stone [οντως ακρογωνιανιου αυτου Χριστου Ιησου] Genitive absolute. The compound ακρογωνιαιος akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας eis kephalēn gōnias “The ακρογωνιαιος akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
1 Thessalonians 2:5Used we flattering words [ἐν λόγῳ κολακίας ἐγενηθήμεν] Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
Hebrews 12:17Ye know [ιστε] Regular form for the second person of οιδα oida rather than the Koiné οιδατε oidate He was rejected First aorist passive indicative of αποδοκιμαζω apodokimazō old verb to disapprove (Matthew 21:42). Place of repentance Μετανοια Metanoia is change of mind and purpose, not sorrow though he had tears Esau is a tragic example of one who does a willful sin which allows no second chance (Hebrews 6:6; Hebrews 10:26). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ. [source]
1 Peter 2:4A living stone [λίθον ζῶντα] Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11, and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter ( Πέτρος )so that it is not necessary to infer that Peter was thinking of his own new name. [source]
1 Peter 2:9Darkness [το ταυμαστον αυτου πως] Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:7But for such as disbelieve [απιστουσιν δε] Dative present active participle again of απιστεω apisteō opposite of πιστευω pisteuō (Luke 24:11).Was made the head of the corner (εγενητη εις κεπαλην γωνιας egenēthē eis kephalēn gōnias). This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 (κεπαλην γωνιασακρογωνιαιον kephalēn gōnias =οι οικοδομουντες akrogōniaion). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders (hoi oikodomountes the experts) to the Sanhedrin‘s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose. [source]
1 Peter 2:9An elect race [γενος εκλεκτον] From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3,2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9A holy nation [λαος εις περιποιησιν] Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3,2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9That ye may shew forth [οπως] Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3,2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Revelation 21:14Names of the twelve apostles of the Lamb [ονοματα των δωδεκα αποστολων του αρνιου] Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Revelation 15:1Great and marvellous [μεγα και ταυμαστον] Ταυμαστος Thaumastos is an old verbal adjective (from ταυμαζω thaumazō to wonder) and is already in Matthew 21:42. The wonder extends to the end of this vision or sign (Revelation 16:21).Seven angels (αγγελους επτα aggelous hepta). Accusative case in apposition with σημειον sēmeion after ειδον eidon Cf. Revelation 8:2.Which are the last “Seven plagues the last.” As in Revelation 21:9, “the final cycle of such visitations” (Swete).Is finished (ετελεστη etelesthē). Proleptic prophetic first aorist passive indicative of τελεω teleō as in Revelation 10:7. The number seven seems particularly appropriate here for finality and completeness. [source]
Revelation 21:14Twelve foundations [τεμελιους δωδεκα] Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
What do the individual words in Matthew 21:4 mean?
Thisthencame to passthatit might be fulfilledthathaving been spokenbytheprophetsaying
Greek Commentary for Matthew 21:4
The first line is from Isaiah 62:11, the rest from Zechariah 9:9. John (John 12:14.) makes it clear that Jesus did not quote the passage himself. In Matthew it is not so plain, but probably it is his own comment about the incident. It is not Christ‘s intention to fulfil the prophecy, simply that his conduct did fulfil it. [source]
Reverse Greek Commentary Search for Matthew 21:4
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
This passage of scripture (Luke 4:21; John 19:37; Acts 1:16). It is a quotation from Psalm 118:22. See Matthew 21:42 for discussion. [source]
So Luke. It was a straight shot, this parable of the Rejected Stone (Mark 12:10.) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew 21:43-45). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King‘s Son before going (Matthew 22:1-14). [source]
A litter of leaves and rushes from the fields. Textus Receptus spells this word στοιβαδας stoibadas Matthew 21:8 has κλαδους kladous from κλαω klaō to break, branches broken or cut from trees. John 12:13 uses the branches of the palm trees That is to say, some of the crowd did one of these things, some another. See notes on Matthew 21:4-9 for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his “hour” has come. The excited crowds in front (hoi proagontes) and behind (hoi akolouthountes) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews. [source]
See on sa40" translation="">Matthew 21:44sa40 [source]
See on Matthew 21:41. [source]
Rev., rightly, broken to pieces. See on Matthew 21:44. [source]
For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
Dative of the present middle participle. Here it is reverential fear as in Acts 10:2; Colossians 3:22. The bad sense of dread appears in Matthew 21:46; Mark 6:20; Luke 12:4. [source]
Not in Mark and Matthew. First aorist active participle of εμβλεπω emblepō to look on. It was a piercing glance. The scripture quoted is from Psalm 118:22 and is in Mark 11:10; see Matthew 21:42 for the inverted attraction of the case λιτον lithon (stone) to that of the relative ον hon (which). [source]
Future passive indicative of συντλαω sunthlaō a rather late compound, only here in the N.T. unless Matthew 21:44 is genuine. It means to shatter. [source]
From λικμαω likmaō an old verb to winnow and then to grind to powder. Only here in the N.T. unless in Matthew 21:44 is genuine, which see note. [source]
Second aorist active infinitive of επιβαλλω epiballō an old verb and either transitively as here or intransitively as in Mark 4:37. Vivid picture here where Mark 12:12; Matthew 21:46 has “to seize” (κρατησαι kratēsai). [source]
This conjunction was written επει epei dē in Homer and is simple δη epei with the intensive επει δη περ dē added and even επειδη epei dē per once in N.T. (Luke 1:1). This is the only instance of the temporal use of επει epeidē in the N.T. The causal sense occurs only in Luke and Paul, for επληρωσεν epei is the correct text in Matthew 21:46. [source]
Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιτημι tithēmi as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Romans 9:33; 1 Peter 2:16.) who love darkness rather than light (John 3:19), he will be the cause of rising for others (Romans 6:4, Romans 6:9; Ephesians 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. [source]
The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης hupo class="translit"> eretēs), any assistant. [source]
The experts, the architects, had rejected Jesus for their building (Psalm 118:22) as Jesus himself had pointed out (Matthew 21:42; Luke 21:17). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, Isaiah 28:16) as Jesus showed, as Peter here declares and repeats later (1 Peter 2:6.). [source]
Literally, “alongside Paul scouts the suggestion that one even in the interest of so-called “new thought” will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Psalm 118:22. to the members of the Sanhedrin who challenged his authority (Mark 11:10.; Matthew 21:42-45; Luke 20:17.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone All believers are living stones in this temple (1 Peter 2:5). But there is only one foundation possible. [source]
Repetition of επι epi with the locative case. See note on 1 Corinthians 3:11 for this word. Of the apostles and prophets (τον αποστολων και προπητων ton apostolōn kai prophētōn). Genitive of apposition with τεμελιωι themeliōi consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2). Paul repeats this language in Ephesians 3:5. Christ Jesus himself being the chief corner stone Genitive absolute. The compound ακρογωνιαιος akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας eis kephalēn gōnias “The ακρογωνιαιος akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
Genitive absolute. The compound ακρογωνιαιος akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας eis kephalēn gōnias “The ακρογωνιαιος akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
Regular form for the second person of οιδα oida rather than the Koiné οιδατε oidate He was rejected First aorist passive indicative of αποδοκιμαζω apodokimazō old verb to disapprove (Matthew 21:42). Place of repentance Μετανοια Metanoia is change of mind and purpose, not sorrow though he had tears Esau is a tragic example of one who does a willful sin which allows no second chance (Hebrews 6:6; Hebrews 10:26). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ. [source]
Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11, and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter ( Πέτρος )so that it is not necessary to infer that Peter was thinking of his own new name. [source]
This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders Here he quotes it again to the same purpose. [source]
Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Dative present active participle again of απιστεω apisteō opposite of πιστευω pisteuō (Luke 24:11).Was made the head of the corner (εγενητη εις κεπαλην γωνιας egenēthē eis kephalēn gōnias). This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 (κεπαλην γωνιασακρογωνιαιον kephalēn gōnias =οι οικοδομουντες akrogōniaion). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders (hoi oikodomountes the experts) to the Sanhedrin‘s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose. [source]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
The compound relative describes a class. See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18. [source]
Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Ταυμαστος Thaumastos is an old verbal adjective (from ταυμαζω thaumazō to wonder) and is already in Matthew 21:42. The wonder extends to the end of this vision or sign (Revelation 16:21).Seven angels (αγγελους επτα aggelous hepta). Accusative case in apposition with σημειον sēmeion after ειδον eidon Cf. Revelation 8:2.Which are the last “Seven plagues the last.” As in Revelation 21:9, “the final cycle of such visitations” (Swete).Is finished (ετελεστη etelesthē). Proleptic prophetic first aorist passive indicative of τελεω teleō as in Revelation 10:7. The number seven seems particularly appropriate here for finality and completeness. [source]
Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]