The Meaning of Matthew 4:2 Explained

Matthew 4:2

KJV: And when he had fasted forty days and forty nights, he was afterward an hungred.

YLT: and having fasted forty days and forty nights, afterwards he did hunger.

Darby: and having fasted forty days and forty nights, afterwards he hungered.

ASV: And when he had fasted forty days and forty nights, he afterward hungered.

What is the context of Matthew 4:2?

KJV Reverse Interlinear

And  when he had fasted  forty  days  and  forty  nights,  he was afterward  an hungred. 

What does Matthew 4:2 Mean?

Context Summary

Matthew 4:1-11 - Tempted By The Devil
Then marks the close connection between the heavenly voice of the baptism and the fiery ordeal of the forty days. Notice that temptation is not in itself sin; only when the evil suggestions of the tempter are harbored do they become sin. Notice also that all around us is a dark region of evil, out of which temptations arise. Whenever you have received a conspicuous revelation, you may expect a time of testing. This is God's way of rooting the trees in the soil, and burning in the fair colors which He paints on the vessels that are being made meet for His use.
The first temptation was that our Lord should use for His physical needs the power which had been entrusted to Him, as Son of man, for the service of men. The second was an effort to incite Him to act presumptuously, at the dictate of self-will and apart from the clear guidance of God's Spirit. The third was to attain the throne by a wrong method. It was only by the cross that He could win power to rule and save. See Hebrews 4:15-16; Hebrews 5:8-9. [source]

Chapter Summary: Matthew 4

1  Jesus, fasting forty days,
3  is tempted by the devil and ministered unto by angels
12  He dwells in Capernaum;
17  begins to preach;
18  calls Peter and Andrew,
21  James and John;
23  teaches and heals all the diseased

Greek Commentary for Matthew 4:2

Had fasted [νηστευσας]
No perfunctory ceremonial fast, but of communion with the Father in complete abstention from food as in the case of Moses during forty days and forty nights (Exodus 34:28). “The period of the fast, as in the case of Moses was spent in a spiritual ecstasy, during which the wants of the natural body were suspended” (Alford). “He afterward hungered” and so at the close of the period of forty days. [source]

Reverse Greek Commentary Search for Matthew 4:2

Matthew 8:6 Tormented [βασανιζόμενος]
See on torments, Matthew 4:24. [source]
Matthew 4:18 A net [ἀμφίβληστρον]
From ἀμφὶ , around, and Βάλλω , to throw. Hence the casting -net, which, being east over the shoulder, spreads into a circle ( ἀμφὶ ). The word is sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In Matthew 4:20, the word net again occurs, but representing a different Greek word ( δίκτυον ) which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Matthew 13:47, σαγήνη , the draw- net. See farther on that passage. [source]
Matthew 4:17 To preach [κηρύσσειν]
Originally, to discharge the duty of a herald ( κήρυξ ); hence to cry out, proclaim, (see on 2 Peter 2:5). The standing expression in the New Testament for the proclamation of the Gospel; but confined to the primary announcement of the message and facts of salvation, and not including continuous instruction in the contents and connections of the message, which is expressed by διδάσκειν (to teach). Both words are used in Matthew 4:23; Matthew 9:35; Matthew 11:1). [source]
Matthew 21:16 Thou hast perfected [θκατηρτίσω]
The same word as at Matthew 4:21, where it is used of adjusting or mending nets. Its secondary meaning is to furnish completely, equip; hence to perfect. Thou hast provided the perfection of praise. The quotation from Psalm 8:2, follows the Septuagint, and not the Hebrew, which is, “Thou hast founded strength.” [source]
Matthew 14:24 Tossed [βασανιζόμενον]
Rev., better, distressed. See on Matthew 4:24. [source]
Matthew 11:1 Their cities [αὐτῶν]
The towns of those to whom he came - the Galilaeans. Compare Matthew 4:23. [source]
Matthew 14:1 The report concerning Jesus [την ακουην Ιησου]
See note on Matthew 4:24. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before. [source]
Matthew 17:15 Epileptic [σεληνιαζεται]
Literally, “moonstruck,” “lunatic.” The symptoms of epilepsy were supposed to be aggravated by the changes of the moon (cf. Matthew 4:24). [source]
Matthew 21:16 Thou hast perfected [κατηρτισω]
The quotation is from Psalms 8:3 (lxx text). See note on Matthew 4:21 where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of κατα — katȧ It was a stinging rebuke. [source]
Matthew 4:18 Casting a net into the sea [βαλλαντας αμπιβληστρον εις την ταλασσαν]
The word here for net is a casting-net (compare αμπιβαλλω — amphiballō in Mark 1:16, casting on both sides). The net was thrown over the shoulder and spread into a circle In Matthew 4:20 and Matthew 4:21 another word occurs for nets (δικτυα — diktua), a word used for nets of any kind. The large drag-net (σαγηνη — sagēnē) appears in Matthew 13:47. [source]
Matthew 8:6 Grievously tormented [δεινως βασανιζομενος]
Participle present passive from root βασανος — basanos (see note on Matthew 4:24). The boy (παις — pais), slave (δουλος — doulos Luke 7:2), was a bedridden (βεβληται — beblētai perfect passive indicative of βαλλω — ballō) paralytic. [source]
Matthew 8:16 When even was come [οπσιας γενομενης]
Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mark 1:21). Then the crowds came as Jesus stood in the door of Peter‘s house (Mark 1:33; Matthew 8:14) as all the city gathered there with the sick, “all those who had it bad” (see note on Matthew 4:24) and he healed them “with a word” It was a never to be forgotten memory for those who saw it. [source]
Mark 6:48 Toiling [βασανιζομένους]
Lit., tormented. Rev., distressed See on Matthew 4:24. Wyc., travailing. Tynd., troubles [source]
Mark 3:18 Andrew [Ὰνδρέαν]
A name of Greek origin though in use among the Jews, from ἀνήρ , man, and signifying manly. He was one of the two who came earliest to Christ (Matthew 4:18, Matthew 4:20; compare John 1:40, John 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called. [source]
Mark 1:32 That were sick []
See on Matthew 4:23, Matthew 4:24. [source]
Mark 1:19 Mending []
See on Matthew 4:21. [source]
Mark 1:19 Mending their nets [καταρτιζοντας τα δικτυα]
See note on Matthew 4:21. Getting ready that they might succeed better at the next haul. [source]
Mark 1:33 At the door [προς την τυραν]
At the door of Peter‘s house. The whole city was gathered together there (επι — ēn episunēgmenēpast perfect passive periphrastic indicative, double compound συν — epi and ποικιλαις νοσοις — sun). Mark alone mentions this vivid detail. He is seeing with Peter‘s eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards.Divers diseases (ποικιλος — poikilais nosois). See note on Matthew 4:24 about poikilos meaning many-coloured, variegated. All sorts of sick folk came and were healed. -DIVIDER-
-DIVIDER-
[source]

Mark 10:28 Peter began to say [ηρχατο λεγειν ο Πετρος]
It was hard for Peter to hold in till now. Matthew 19:27 says that “Peter answered” as if the remark was addressed to him in particular. At any rate Peter reminds Jesus of what they had left to follow him, four of them that day by the sea (Mark 1:20; Matthew 4:22; Luke 5:11). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler. [source]
Mark 6:48 Seeing them distressed in rowing [ιδων αυτους βασανιζομενους εν τωι ελαυνειν]
See also Matthew 8:29 for the word βασανιζω — basanizō to torture, torment (Matthew 4:24) with a touch-stone, then to distress as here. Papyri have δια βασανων — dia basanōn used on slaves like our third degree for criminals. Ελαυνειν — Elaunein is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. [source]
Mark 1:20 With the hired servants [μετα των μιστωτων]
One hired for wages Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Matthew 4:22) with the hired servants. The business would go on while they left all (Luke 5:11) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry. [source]
Luke 8:28 Torment [βασαμίσῃς]
See on Matthew 4:24. Luke never uses the word of sickness, as Matthew 8:6. See on Luke 4:41. [source]
Luke 7:21 Diseases - plagues [νόσων - μαστίγων]
See on Matthew 4:23; and Mark 3:10. Marking the two classes of disease recognized in medical writings, chronic and acute. [source]
Luke 6:40 Perfect [κατηρτισμένος]
Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Corinthians 1:10, where Paul exhorts to be perfectly joined together ( κατηρτισμένοι ) in opposition to being divided. In Galatians 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint. [source]
Luke 5:18 Taken with a palsy [παραλελυμένος]
Rev., more neatly, palsied. Whenever Luke mentions this disease, he uses the verb and not the adjective παραλυτικός paralytic (as Matthew 4:24; Matthew 8:6; Mark 2:3-10; compare Acts 8:7; Acts 9:33); his usage in this respect being in strict accord with that of medical writers. [source]
Luke 4:41 Saying []
The articulate utterance. Mr. Hobart (“Medical Language of St. Luke”) remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does use in respect of disease. Thus he never uses μαλακία for sickness, as Matthew does (Matthew 4:23; Matthew 9:35; Matthew 10:1), since this word is never so used in medical language, but is confined to the meaning of delicacy, effeminacy. So, too, he never uses βασανίζειν ,to torment, of sickness, as Matthew does (Matthew 8:6), as it is never so used in medical language, the word there meaning to examine some part of the body or some medical question.sa40 [source]
Luke 4:40 Diseases [νόσοις]
See on Matthew 4:23. Wyc., Sick men with divers languishings. [source]
Luke 4:38 Taken [συνεχομένη]
Rev., holden. So Wyc. See on Matthew 4:24. The word is used nine times by Luke, and only three times elsewhere. Paul uses it of the constraining of Christ's love (2 Corinthians 5:14), and of being in a strait (Philemon 1:23). In Acts 28:8, it is joined with fever, as here, and is a common medical term in the same sense. [source]
Luke 16:23 In torments [en basanois)]
The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, Luke 16:28; Matthew 4:24.Sees (εν βασανοις — horāi). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it.From afar Pleonastic use of απο μακροτεν — apo as απο — makrothen means from afar. [source]
Luke 4:1 During the forty days [ημερας τεσσερακοντα]
Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Luke 4:2 When they were completed [συντελεστεισων αυτων]
Genitive absolute with the first aorist passive participle feminine plural because εμερων — hemerōn (days) is feminine. According to Luke the hunger (επεινασεν — epeinasen became hungry, ingressive aorist active indicative) came at the close of the forty days as in Matthew 4:2. [source]
Luke 4:40 With divers diseases [νοσοις ποικιλαις]
Instrumental case. For “divers” say “many coloured” or “variegated.” See note on Matthew 4:24 and note on Mark 1:33. Brought Constative summary second aorist active indicative like Matthew 8:16, prosenegkan where Mark 1:32 has the imperfect ηγαγον — epheron brought one after another. [source]
Luke 6:40 The disciple is not above his master [ουκ εστιν ματητης υπερ τον διδασκαλον]
Literally, a learner (or pupil) is not above the teacher. Precisely so in Matthew 10:24 where “slave” is added with “lord.” But here Luke adds: “But everyone when he is perfected shall be as his master” The state of completion, perfect passive participle, is noted in κατηρτισμενος — katērtismenos The word is common for mending broken things or nets (Matthew 4:21) or men (Galatians 6:1). So it is a long process to get the pupil patched up to the plane of his teacher. [source]
Luke 7:2 Dear to him [αρχης]
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος — kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν — mellō (note double augment μελλω — ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η — mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Luke 4:1 Was led by the Spirit [ηγετο εν τοι πνευματι]
Imperfect passive, continuously led. Εν — En may be the instrumental use as often, for Matthew 4:1 has here υπο — hupo of direct agency. But Matthew has the aorist passive ανηχτη — anēchthē which may be ingressive as he has εις την ερημον — eis tēn erēmon (into the wilderness) while Luke has εν τωι ερημωι — en tōi erēmōi (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.During the forty days (ημερας τεσσερακοντα — hēmerās tesserakonta). Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Luke 4:2 He did eat nothing [ουκ επαγεν ουδεν]
Second aorist (constative) active indicative of the defective verb εστιω — esthiō Mark does not give the fast. Matthew 4:2 has the aorist active participle νηστευσας — nēsteusas which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke‘s words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized.When they were completed (συντελεστεισων αυτων — suntelestheisōn autōn). Genitive absolute with the first aorist passive participle feminine plural because εμερων — hemerōn (days) is feminine. According to Luke the hunger (επεινασεν — epeinasen became hungry, ingressive aorist active indicative) came at the close of the forty days as in Matthew 4:2. [source]
Luke 4:38 Into the house of Simon [εις την οικιαν Σιμωνος]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος — penthera tou Simōnos). The word πεντερα — penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος — pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 7:2 Was sick [αυτωι εντιμος]
Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic. [source]
Luke 4:38 Was holden with a great fever [ην συνεχομενη πυρετωι μεγαλωι]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 4:40 Had [ειχον]
Imperfect tense including all the chronic cases.With divers diseases (νοσοις ποικιλαις — nosois poikilais). Instrumental case. For “divers” say “many coloured” or “variegated.” See note on Matthew 4:24 and note on Mark 1:33. Brought (ēgagon). Constative summary second aorist active indicative like Matthew 8:16, prosenegkan where Mark 1:32 has the imperfect ηγαγον — epheron brought one after another.He laid his hands on every ozne of them and healed them Note the present active participle επερον — epititheis and the imperfect active ο δε ενι εκαστωι αυτων τας χειρας επιτιτεις ετεραπευεν αυτους — etherapeuen picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came. [source]
John 1:43 Follow [ἀκολούθει]
Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20, Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's “Count Robert of Paris.” [source]
John 21:2 There were together [ησαν ομου]
These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Matthew 4:21), mentioned by name nowhere in John‘s Gospel, apparently because John is the author. We do not know who the “two others of his disciples” were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in Luke 5:1-11. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source. [source]
Acts 6:7 To the faith [τῇ πίστει]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER-
conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER-
-DIVIDER-
2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER-
authority which commands submission. -DIVIDER-
-DIVIDER-
3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER-
-DIVIDER-
The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER-
Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER-
-DIVIDER-
[source]

Romans 4:17 Calleth [καλοῦντος]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER-
-DIVIDER-
2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER-
-DIVIDER-
3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER-
-DIVIDER-
4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
-DIVIDER-
5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
-DIVIDER-
In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER-
-DIVIDER-
[source]

Romans 9:22 Vessels of wrath [σκευη οργης]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 Fitted [κατηρτισμενα]
Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. [source]
Romans 9:22 His power [το δυνατον αυτου]
Neuter singular of the verbal adjective rather than the substantive δυναμιν — dunamin Endured (ηνεγκεν — ēnegken). Constative second aorist active indicative of the old defective verb περω — pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 Fitted [κατηρτισμένα]
Lit., adjusted. See on mending, Matthew 4:21; perfect, see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thessalonians 2:15, 1 Thessalonians 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. “The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments” (Lange). [source]
1 Corinthians 1:1 Called to be an apostle []
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
1 Corinthians 1:10 Through the name [δια του ονοματος]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα — hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι — legēteλεγητε παντες — ēiμη ηι εν υμιν σχισματα — ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10 All speak [Σχισμα]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10 But that ye be perfected together [γνωμηι]
Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
2 Corinthians 9:5 Make up beforehand [προκαταρτίσωσιν]
Adjust. See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. [source]
Galatians 6:1 Restore [καταρτίζετε]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
Galatians 3:2 The hearing of faith [ἀκοῆς πίστεως]
See on Galatians 1:23. For hearing, render message. So, often in N.T. See Matthew 4:24; Matthew 14:6; John 12:38. lxx, 1 Samuel 2:24; 2 Samuel 13:30; Habakkuk href="/desk/?q=hab+3:2&sr=1">Habakkuk 3:2. [source]
Galatians 1:21 Syria and Cilicia []
Syria, in the narrower sense, of the district of which Antioch was the capital: not the whole Roman province of Syria, including Galilee and Judaea. Matthew 4:24; Luke 2:2; Acts 20:3. This district was the scene of Paul's first apostolic work among the Gentiles. Cilicia was the southeasterly province of Asia Minor, directly adjoining Syria, from which it was separated by Mt. Pierius and the range of Amanus. It was bordered by the Mediterranean on the south. It was Paul's native province, and its capital was Tarsus, Paul's birthplace. [source]
Galatians 1:19 The Lord's brother []
Added in order to distinguish him from James the son of Zebedee (Matthew 4:21; Matthew 10:2; Mark 10:35), who was still living, and from James the son of Alphaeus (Matthew 10:3). The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383, according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus' cousins. A third view bears the name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife. [source]
Galatians 6:1 Restore [katartizete)]
Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε — artios fit, to equip thoroughly. Looking to thyself (καταρτιζω — skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Galatians 6:1 Trespass [παραπτωματι]
Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné{[28928]}š word. Ye which are spiritual (οι πνευματικοι — hoi pneumatikoi). See note on 1 Corinthians 3:1. The spiritually led (Galatians 5:18), the spiritual experts in mending souls. Restore Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε — artios fit, to equip thoroughly. Looking to thyself (καταρτιζω — skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Ephesians 4:12 For the perfecting [πρὸς τὸν καταρτισμὸν]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
Ephesians 3:10 Might be made known [γνωριστηι]
First aorist passive subjunctive of γνωριζω — gnōrizō with ινα — hina The mystery was made known to Paul (Ephesians 3:3) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). Through the church (δια της εκκλησιας — dia tēs ekklēsias). The wonderful body of Christ described in chapter Ephesians 2. The manifold wisdom of God Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος — Poikilos (variegated) is more common (Matthew 4:24). [source]
Ephesians 3:10 The manifold wisdom of God [η πολυποικιλος σοπια του τεου]
Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος — Poikilos (variegated) is more common (Matthew 4:24). [source]
Ephesians 4:12 For the perfecting [προς τον καταρτισμον]
Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though καταρτισις — katartisis in 2 Corinthians 13:9, both from καταρτιζω — katartizō to mend (Matthew 4:21; Galatians 6:1). “For the mending (repair) of the saints.” [source]
1 Thessalonians 3:10 Perfect [καταρτίσαι]
Primarily, to adjust, fit together; so mend, Matthew 4:21. Of the creation of the world, Hebrews 11:3. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10; see on Romans 9:22. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 4:1 In later times [εν υστεροις καιροις]
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]
2 Timothy 4:3 Having itching ears [κνηθόμενοι τὴν ἀκοήν]
Or, being tickled in their hearing. Κνήθειν totickle, N.T.oolxx. Κνηθόμενοι itchingHesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή , A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6: in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1: hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. [source]
Hebrews 2:4 God also bearing witness with them [συνεπιμαρτυρουντος του τεου]
Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω — sunepimartureō to join Here only in N.T., but in Aristotle, Polybius, Plutarch. Both by signs Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα — erga (works) of Christ. Τερας — Teras (wonder) attracts attention, δυναμις — dunamis (power) shows God‘s power, σημειον — sēmeion reveals the purpose of God in the miracles. For ποικιλαις — poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος — merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1Cor 12:4-30. According to his own will The word τελησις — thelēsis is called a vulgarism by Pollux. The writer is fond of words in -ις — is f0). [source]
James 3:4 The ships also [και τα πλοια]
Old word from πλεω — pleō to sail (Matthew 4:21). Another metaphor like “horses” “There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul‘s epistles put together” (Howson). [source]
James 1:2 All joy [πασαν χαραν]
“Whole joy,” “unmixed joy,” as in Philemon 2:29. Not just “some joy” along with much grief.When (οταν — hotan). “Whenever,” indefinite temporal conjunction.Ye fall into Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Ye fall into [περιπεσητε]
Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Manifold temptations [πειρασμοις ποικιλοις]
Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
1 Peter 5:10 Shall himself perfect [αὐτὸς καταρτίσει]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER-
putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]

Revelation 9:5 They should be tormented [βασανισθῶσιν]
See on torments, Matthew 4:24. [source]
Revelation 18:7 Torment [βασανισμὸν]
Only in Revelation. On the kindred word, βάσανος tormentsee on Matthew 4:23, Matthew 4:24. [source]
Revelation 14:13 Follow them [ἀκολουθεῖ μετ ' αὐτῶν]
Rather, accompany. Rev., follow with them. Compare Matthew 4:25; Mark 3:7, etc. See on John 1:43. [source]
Revelation 14:11 Torment [βασανισμοῦ]
See on Matthew 4:23, Matthew 4:24; see vexed, 2 Peter 2:8. [source]
Revelation 11:10 Tormented [ἐβασάνισαν]
See on vexed, 2 Peter 2:8, and see on Matthew 4:23, Matthew 4:24. [source]
Revelation 9:5 But that they should be tormented [αλλ ινα βασανιστησονται]
Sub-final clause again with ινα — hina but this time with the first future passive indicative (like Revelation 3:9; Revelation 6:4; Revelation 8:3; Revelation 13:12) of βασανιζω — basanizō old verb, to test metals (from βασανος — basanos Matthew 4:24) by touchstone, then to torture like Matthew 8:29, further in Revelation 11:10; Revelation 12:2; Revelation 14:10; Revelation 20:10.Five months (μηνας πεντε — mēnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).Torment Late word for torture, from βασανιζω — basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.When it striketh a man (οταν παισηι αντρωπον — hotan paisēi anthrōpon). Indefinite temporal clause with οταν — hotan and the first aorist active subjunctive of παιω — paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.” [source]

What do the individual words in Matthew 4:2 mean?

And having fasted days forty forty nights afterward He was hungry
καὶ νηστεύσας ἡμέρας τεσσεράκοντα τεσσεράκοντα νύκτας ὕστερον ἐπείνασεν

νηστεύσας  having  fasted 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: νηστεύω  
Sense: to abstain as a religious exercise from food and drink: either entirely, if the fast lasted but a single day, or from customary and choice nourishment, if it continued several days.
ἡμέρας  days 
Parse: Noun, Accusative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
τεσσεράκοντα  forty 
Parse: Adjective, Accusative Feminine Plural
Root: τεσσαράκοντα 
Sense: forty.
τεσσεράκοντα  forty 
Parse: Adjective, Accusative Feminine Plural
Root: τεσσαράκοντα 
Sense: forty.
νύκτας  nights 
Parse: Noun, Accusative Feminine Plural
Root: νύξ  
Sense: night.
ὕστερον  afterward 
Parse: Adverb
Root: ὕστερος  
Sense: latter, later, coming after, the second.
ἐπείνασεν  He  was  hungry 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: πεινάω  
Sense: to hunger, be hungry.