KJV: And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
YLT: And having seen the multitudes, he went up to the mount, and he having sat down, his disciples came to him,
Darby: But seeing the crowds, he went up into the mountain, and having sat down, his disciples came to him;
ASV: And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him:
| Ἰδὼν | Having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εἶδον Sense: to see with the eyes. |
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| ὄχλους | crowds |
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Parse: Noun, Accusative Masculine Plural Root: ὄχλος Sense: a crowd. |
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| ἀνέβη | He went up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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| ὄρος | mountain |
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Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
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| καθίσαντος | having sat down |
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Parse: Verb, Aorist Participle Active, Genitive Masculine Singular Root: καθίζω Sense: to make to sit down. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| προσῆλθαν | came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: προσέρχομαι Sense: to come to, approach. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| μαθηταὶ | disciples |
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Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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Greek Commentary for Matthew 5:1
Not “a” mountain as the Authorized Version has it. The Greek article is poorly handled in most English versions. We do not know what mountain it was. It was the one there where Jesus and the crowds were. “Delitzsch calls the Mount of Beatitudes the Sinai of the New Testament” (Vincent). He apparently went up to get in closer contact with the disciples, “seeing the multitudes.” Luke (Luke 6:12) says that he went out into the mountain to pray, Mark (Mark 3:13) that he went up and called the twelve. All three purposes are true. Luke adds that after a whole night in prayer and after the choice of the twelve Jesus came down to a level place on the mountain and spoke to the multitudes from Judea to Phoenicia. The crowds are great in both Matthew and in Luke and include disciples and the other crowds. There is no real difficulty in considering the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke as one and the same. See full discussion in my Harmony of the Gospels. [source]
The Rev. recognizes the force of the definite article, and renders “the mountain,” that particular mountain in the place where Jesus saw the multitudes. The mountain itself cannot be identified. Delitzsch calls the Mount of Beatitudes “The Sinai of the New Testament.” [source]
Rev., more literally, when he had sat down (compare Wyc., when he had sete )After the manner of the rabbis, he seated himself ere he began to teach. [source]
Reverse Greek Commentary Search for Matthew 5:1
The positive adjective is sometimes as high in rank as the superlative. See μεγας megas in Matthew 5:19 in contrast with ελαχιστος elachistos The superlative μεγιστος megistos occurs in the N.T. only in 2 Peter 1:4. Possibly this scribe wishes to know which commandment stood first (Mark 12:28) with Jesus. “The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue” (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem. [source]
Luke (Luke 6:31) puts the Golden Rule parallel with Matthew 5:42. The negative form is in Tobit 4:15. It was used by Hillel, Philo, Isocrates, Confucius. “The Golden Rule is the distilled essence of that ‹fulfilment‘ (Matthew 5:17) which is taught in the sermon” (McNeile). Jesus puts it in positive form. [source]
The foolish builder put his house on the sands that could not hold in the storm. One is reminded of the words of Jesus at the beginning of the Sermon in Matthew 5:19 about the one “who does and teaches.” Hearing sermons is a dangerous business if one does not put them into practice. [source]
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια paroimia a saying by the way (John 10:6; John 16:25, John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (Matthew 13:18-23) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17). [source]
The English word “blessed” is more exactly represented by the Greek verbal ευλογητοι eulogētoi as in Luke 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος eulogēmenos as in Luke 1:42 of Mary by Elizabeth and in Matthew 21:9. Both forms come from ευλογεω eulogeō to speak well of The Greek word here English has thus ennobled “blessed” to a higher rank than “happy.” But “happy” is what Jesus said and the Braid Scots New Testament dares to say “Happy” each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Revelation 14:13. Already in the Old Testament the Septuagint uses it of moral quality. “Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love” (Vincent). Jesus takes this word “happy” and puts it in this rich environment. “This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult” (Bruce). It is a pity that we have not kept the word “happy” to the high and holy plane where Jesus placed it. “If you know these things, happy “Happy And Paul applies this adjective to God, “according to the gospel of the glory of the happy The term “Beatitudes” (Latin beatus) comes close to the meaning of Christ here by οτι makarioi It will repay one to make a careful study of all the “beatitudes” in the New Testament where this word is employed. It occurs nine times here (Matthew 5:3-11), though the beatitudes in Matthew 5:10 and Matthew 5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, “for” That is of small moment. “The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces “ (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. [source]
Lit., may have become saltless. Compare on Matthew 5:13. [source]
The Latin modius. One of Mark's Latin words. See on Matthew 5:15. The modius was nearer a peck than a bushel. [source]
Rev., correctly, stand; i.e., lampstand. See on Matthew 5:15. [source]
So Matthew (Matthew 5:1) and Luke (Luke 6:12), “to pray” Luke adds. Historical present so common in Mark‘s vivid narrative. Neither Gospel gives the name of the mountain, assuming it as well known, probably not far from the lake. [source]
Jesus had once called them the salt of the earth (Matthew 5:13) and had warned them against losing the saltness of the salt. If it is analon nothing can season (artuō) it and it is of no use to season anything else. It is like an exploded shell, a burnt-out crater, a spent force. This is a warning for all Christians. [source]
Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Matthew 5:17; Mark 13:2). Intransitively, to take up one's quarters; lodge; either because the harness of the travellers' horses is loosed, or because the fastenings of their garments are untied. The kindred word κατάλυμα , a guest-chamber, occurs, Mark 14:14; or inn, Luke 2:7. [source]
Correctly, as Rev.,a stand. See on Matthew 5:15. [source]
Peculiar to Luke. Compare he opened his mouth (Matthew 5:1). Both indicate a solemn and impressive opening of a discourse. [source]
See on sa40" translation="">Matthew 5:18.sa40 [source]
See on Matthew 5:13. [source]
From ἰσχύς , strength. See on power, 2 Peter 2:11. To be strong in body or in resources, and so to be worth, as Lat., valere. “This man was not worth enough, or was not good for the completion.” In this latter sense, Matthew 5:13, “good for nothing.” [source]
See on Matthew 5:15. [source]
Properly stand. See on Matthew 5:15. [source]
A beatitude, the same adjective as in Matthew 5:3-11. A beatitude of privilege very much like that in Matthew 5:13-16. Jesus often repeated his sayings. [source]
A crypt (same word) or hidden place from κρυπτω kruptō to hide. Late and rare word and here only in the N.T. These other words (lamp, λυχνον luchnon bushel, μοδιον modion stand, λυχνιαν luchnian) have all been discussed previously (see note on Matthew 5:15). [source]
Impersonal plural. This saying about salt is another of Christ‘s repeated sayings (Matthew 5:13; Mark 9:50). Another repeated saying is the one here about having ears to hear (Luke 8:8; Luke 14:35, Matthew 11:15; Matthew 13:43). [source]
See note on Matthew 5:18. [source]
Old verb and in lxx, but only in Luke in the N.T. (here and Luke 1:41, Luke 1:44). It answers to Matthew‘s (Matthew 5:12) “be exceeding glad.” [source]
Imperfect active, the habit of “their fathers” (peculiar to both here). Matthew 5:12 has “persecuted.” Thus they will receive a prophet‘s reward (Matthew 10:41). [source]
In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
Second aorist active participle of καταβαινω katabainō common verb. This was the night of prayer up in the mountain (Mark 3:13; Luke 6:12) and the choice of the Twelve next morning. The going up into the mountain of Matthew 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he “sat down” (Matthew 5:1), above the plain or “level place” It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see notes on Matthew 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ‘s conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Matthew 5:1 speaks of “the multitudes” and “his disciples.” Luke 6:17 notes “a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon.” They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from “the sea coast of Tyre and Sidon” “to hear him and to be healed (ιατηναι iathēnai first aorist passive of ιαομαι iaomai) of their diseases.” [source]
Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Here Mark 4:21 has the more definite figure “under the bushel” as has Matthew 5:15.Under the bed (υποκατω κλινης hupokatō klinēs). Here Mark 4:21 has the regular υπο την κλινην hupo tēn klinēn instead of the late compound υποκατω hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand.May see the light In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and John 4:1-49; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that 1713612535_29 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Here Mark 4:21 has the regular υπο την κλινην hupo tēn klinēn instead of the late compound υποκατω hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand. [source]
Second aorist passive participle of στρεπω strephō common verb, to turn round. Dramatic act. Some ancient MSS. have here: Ye know not what manner of spirit ye are of This sounds like Christ and may be a genuine saying though not a part of Luke‘s Gospel. A smaller number of MSS. add also: For the Son of Man came not to destroy men‘s lives, but to save them (ο γαρ υιος του αντρωπου ουκ ηλτεν πσυχας αντρωπων απολεσαι αλλα σωσαι Ho gar huios tou anthrōpou ouk ēlthen psuchas anthrōpōn apolesai alla sōsai), a saying reminding us of Matthew 5:17; Luke 19:10. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom. [source]
Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (Matthew 5:14). Compare lights, or, properly, luminaries ( φωστῆρες ) a name, applied to believers in Philemon 2:15. [source]
The word signifies exultant, lively joy. See Matthew 5:12; Luke 1:47; Luke 10:21; 1 Peter 1:6. The interest in the Baptist was a frivolous, superficial, and short-lived excitement. Bengel says, “they were attracted by his brightness, not by his warmth.” [source]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
“That one,” i.e. John. He was a light (John 5:35) as all believers are (Matthew 5:14), but not “the light” But came No verb in the Greek, to be supplied by repeating ηλτεν ēlthen of John 1:7. See similar ellipses in John 9:3; John 13:18; John 15:25. In Johannine fashion we have the final ινα hina clause of John 1:7 repeated. [source]
That is, “believe in me as the Messiah” (John 8:12; John 9:5). That ye may become sons of light Purpose clause with ινα hina and second aorist subject of γινομαι ginomai to become. They were not “sons of light,” a Hebrew idiom (cf. John 17:12; Luke 16:8 with the contrast), an idiom used by Paul in 1 Thessalonians 5:5; Ephesians 5:8. It is equivalent to “enlightened men” (Bernard) and Jesus called his disciples the light of the world (Matthew 5:14). Hid himself from them Second aorist passive indicative of κρυπτω kruptō late form (in lxx) for old εκρυπη ekruphē “was hidden from them,” as in John 8:59. This part of John 12:36 begins a new paragraph. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
This language fits in better with John 7:52 than with John 8:11. Just suppose Jesus is in the temple on the following day. Unto them The Pharisees and crowds in the temple after the feast was past. I am the light of the world Jesus had called his followers “the light of the world” (Matthew 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (John 1:9; John 3:19). The Psalmist calls God his Light (Psalm 27:1). So Isaiah 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (John 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in John 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life The light which springs from and issues in life (Westcott). Cf. John 6:33, John 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth. [source]
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]
First in the sentence as the emphatic point of thought. Expositors differ as to the sense. 1. The aim. Either that the intent of the law was to make men righteous, which was accomplished in Christ, or that the law led to Him as a pedagogue (Galatians 3:24). 2. The fulfillment, as Matthew 5:17. 3. The termination. To believers in Christ the law has no longer legislative authority to say, “Do this and live; do this or die” (Morison). The last is preferable. Paul is discussing two materially exclusive systems, the one based on doing, the other on believing. The system of faith, represented by Christ, brings to an end and excludes the system of law; and the Jews, in holding by the system of law, fail of the righteousness which is by faith. Compare Galatians 2:16; Galatians 3:2-14. [source]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
Only in this epistle. See on have lost his savor, Matthew 5:13. [source]
Strong negative form with aorist active indicative difficult of precise translation, “Did not God make foolish?” The old verb μωραινω mōrainō from μωρος mōros foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Romans 1:22. In Matthew 5:13; Luke 14:34 it is used of salt that is tasteless. World (κοσμου kosmou). Synonymous with αιων aiōn (age), orderly arrangement, then the non-Christian cosmos. [source]
Επανω Epanō here is just an adverb with no effect on the case. As a preposition with the ablative see Matthew 5:14. This incident is the one described in Matthew 28:16 the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (οι πλειους hoi pleious) of them were still living when Paul wrote this Epistle, say spring of a.d. 54 or 55, not over 25 years after Christ‘s resurrection. [source]
Like a lamp in the heart (cf. Matthew 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. To give the light (προς πωτισμον pros phōtismon). For the illumination. In the face of Jesus Christ The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον prosōpon f0). [source]
So that ye have fallen from the faith and missed the inheritance of suffering and the rich fruitage of your spiritual gifts. See Matthew 5:10-12; Romans 8:17; 2 Corinthians 4:17. [source]
Old word to have strength See Matthew 5:13. Neither Jew nor Greek has any recommendation in his state. See Galatians 3:28. All stand on a level in Christ. [source]
Light itself; not a lamp. Children of light. See Matthew 5:16. [source]
Jesus called his disciples the light of the world (Matthew 5:14). [source]
As luminaries like the heavenly bodies. Christians are the light of the world (Matthew 5:14) as they reflect the light from Christ (John 1:4; John 8:12), but here the word is not πως phōs (light), but πωστηρες phōstēres (luminaries, stars). The place for light is the darkness where it is needed. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
In Paul only Colossians 3:3. The good works, although not conspicuous ( πρόδηλα ), cannot be entirely concealed. Comp. Matthew 5:14-16. It has been suggested that these words may have been intended to comfort Timothy in his possible discouragement from his “often infirmities.” von Soden thinks they were meant to encourage him against the suspicion awakened by his use of wine. By persevering in his temperate habits ( οἴνῳ ὀλίγῳ ) it will become manifest that he is no wine-bibber. [source]
Second aorist passive infinitive of κρυπτω kruptō There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See Matthew 5:14-16. [source]
In Pastorals only here and Titus 3:9. Μωρός means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. μωρανθῇ havelost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. ἄφρων , 1 Corinthians 15:36. [source]
Rend. lampstand. See on Matthew 5:15; see on Revelation 1:12. Description in Exodus 25:31-37. Comp. Zechariah 4:1-14. [source]
Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. Matthew 5:18. [source]
The phrase N.T.oolxx. Ἀγαλλίασις exultantjoy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι , Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. [source]
Second aorist passive indicative of κρυπτω kruptō to hide, as in Matthew 5:14. Three months Old adjective used as neuter substantive in accusative case for extent of time, here only in N.T. A goodly child Literally, “the child was goodly” (predicate adjective). Old adjective from αστυ astu (city), “of the city” (“citified”), of polished manners, genteel. In N.T. only here and Acts 7:20, about Moses both times. Quoted from Exodus 2:2. The king‘s commandment Late compound for injunction from διατασσω diatassō only here in the N.T. [source]
Instrumental case of degree or measure. An argument from the less to the greater, “the first of Hillel‘s seven rules for exegesis” (Moffatt). Think ye An appeal to their own sense of justice about apostates from Christ. Sorer “Worse,” comparative of κακος kakos (bad). Punishment Genitive case with αχιωτησεται axiōthēsetai (first future passive of αχιοω axioō to deem worthy). The word τιμωρια timōria originally meant vengeance. Old word, in lxx, only here in N.T. Who hath trodden under foot the Son of God First aorist active articular participle of καταπατεω katapateō old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6. Wherewith he was sanctified First aorist passive indicative of αγιαζω hagiazō It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Hebrews 6:4-8). An unholy thing Common in the sense of uncleanness as Peter used it in Acts 10:14. Think of one who thus despises “the blood of Christ wherewith he was sanctified.” And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as “a slaughter house” religion! Hath done despite First aorist active participle of ενυβριζω enubrizō old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Hebrews 6:4). [source]
Compare Matthew 5:12. [source]
Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
Present active imperative of αιτεω aiteō “let him keep on asking.”Of God (παρα του τεου para tou theou). “From (from beside) God,” ablative case with παρα para Liberally (απλως haplōs). This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
First aorist active subjunctive also of γεγονεν ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).He is become (γινομαι gegonen). Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble.Guilty of all Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
The word is always employed in the New Testament for great or lively joy. See Matthew 5:12; Luke 1:47; Luke 10:21. [source]
Present middle indicative (rather than imperative) of αγαλλιαομαι agalliaomai late verb from αγαλλομαι agallomai to rejoice, only in lxx, N.T., and ecclesiastical literature as in Matthew 5:12.Now for a little while (ολιγον αρτι oligon arti). Accusative case of time (ολιγον oligon) probably as in Mark 6:31, though it can be used of space (to a small extent) as in Luke 5:3.If need be Present active neuter singular participle of δει dei (it is necessary). Some MSS. have εστιν estin after δεον deon (periphrastic construction). Condition of first class.Though ye have been put to grief (λυπητεντες lupēthentes). First aorist passive participle (concessive circumstantial use) of λυπεω lupeō to make sorrowful (from λυπη lupē sorrow), old and common verb. See 2 Corinthians 6:10.In manifold temptations Just the phrase in James 1:2, which see note on. “Trials” clearly right here as there. Seven N.T. writers use ποικιλος poikilos (varied). [source]
No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17. [source]
Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
Final conjunction with δοχασωσιν doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
Condition of first class with ει ei and present active indicative of υποπερω hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη lupē (grief).For conscience toward God (δια συνειδησιν τεου dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
First-class condition with ει ei and future active indicative of υπομενω hupomenō for which see James 1:12. Same condition also in next sentence Present active participle of αμαρτανω hamartanō (continued repetition).And are buffeted for it Present passive participle of κολαπιζω kolaphizō late word (from κολαπος kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες agathopoiountes). Present active participle of αγατοποιεω agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα para) God (as God looks at it).” [source]
Present passive participle of κολαπιζω kolaphizō late word (from κολαπος kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες agathopoiountes). Present active participle of αγατοποιεω agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα para) God (as God looks at it).” [source]
“In the matter of the name of Christ.” For the idea see Matthew 5:11.; Matthew 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just ονομα Χριστου onoma Christou here used because of the use of Χριστιανος Christianos in 1 Peter 4:16. For the beatitude μακαριοι makarioi see Matthew 5:11.The Spirit of glory and the Spirit of God (το της δοχης και το του τεου πνευμα to tēs doxēs kai to tou theou pneuma). Note repetition of the article (το to) though πνευμα pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.Resteth upon you Quotation from Isaiah 11:2. Present middle indicative of αναπαυω anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16. [source]
Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15). [source]
Predicate accusative of the comparative adjective βεβαιος bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God‘s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ‘s deity than the Transfiguration.Whereunto (ωι hōi). Dative of the relative referring to “the prophetic word made more sure.”That ye take heed Present active participle with νουν noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
Present active participle with νουν noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
See on 2 Peter 2:13, and compare Matthew 5:12; John 4:36; 1 Corinthians 3:8; Revelation 11:18; Revelation 22:12. [source]
The origin of our lamp, but, properly, a torch; the word for lamp being λύχνος , a hand-lamp filled with oil (Matthew 5:15; Luke 8:16; John 5:35). See on Matthew 25:1. Trench says: “The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose.” [source]
See on Matthew 5:15. We are at once reminded of the seven-branched candlestick of the tabernacle (Exodus 25:31; Hebrews 9:2; compare Zechariah 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand, the several lampstands are bearers of the light (Matthew 5:14, Matthew 5:16), “holding forth the word of life” (Philemon 2:15, Philemon 2:16). The epithet golden, so common in Revelation, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Thus, golden in the Zend Avesta is throughout synonymous with heavenly or divine. Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isaiah 13:12; Lamentations 4:2; 2 Timothy 2:20; Job 36:19). It is used metaphorically of Christian character (Revelation 3:18). In the Earthly Paradise, Dante describes trees like gold.“A little farther on, seven trees of goldIn semblance the long space still intervening Between ourselves and them did counterfeit.”“Purgatorio,” xxix., 43-45 [source]
First aorist active participle of επιστρεπω epistrephō from which also επεστρεπσα epestrepsa just before, for which verb see Acts 15:36; Acts 16:18.Seven golden candlesticks (επτα λυχνιας χρυσας hepta luchnias chrusas). See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
First aorist active participle of διωκω diōkō to pursue, to chase, hostile pursuit here as in Matthew 5:10.; Matthew 10:23, etc. John now, after the “voice” in Revelation 12:10-13, returns to the narrative in Revelation 12:9. The child was caught away in Revelation 12:5, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since a.d. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. [source]
Old word (Matthew 5:15), again in Revelation 22:5. [source]
Present active subjunctive (volitive) of χαιρω chairō and αγαλλιαω agalliaō (elsewhere in N.T. in the middle except Luke 1:47; 1 Peter 1:8). For both verbs together see Matthew 5:12. [source]
Masculine accusative retained without attraction to case of αστερων asterōn (genitive, ων hōn).In my right hand (επι της δεχιας μου epi tēs dexias mou). Or “upon,” but εν τηι en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]