KJV: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
YLT: but I -- I say to you, that every one who is angry at his brother without cause, shall be in danger of the judgment, and whoever may say to his brother, Empty fellow! shall be in danger of the sanhedrim, and whoever may say, Rebel! shall be in danger of the gehenna of the fire.
Darby: But I say unto you, that every one that is lightly angry with his brother shall be subject to the judgment; but whosoever shall say to his brother, Raca, shall be subject to be called before the sanhedrim; but whosoever shall say, Fool, shall be subject to the penalty of the hell of fire.
ASV: but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| λέγω | say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| πᾶς | everyone |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀργιζόμενος | being angry with |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ὀργίζω Sense: to provoke, to arouse to anger. |
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| ἀδελφῷ | brother |
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Parse: Noun, Dative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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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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| ἔνοχος | liable |
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Parse: Adjective, Nominative Masculine Singular Root: ἔνοχος Sense: bound, under obligation, subject to, liable. |
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| ἔσται | will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τῇ | to the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| κρίσει | judgment |
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Parse: Noun, Dative Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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| ὃς | whoever |
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Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| δ’ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| εἴπῃ | shall say |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Ῥακά | Raca |
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Parse: Noun, Vocative Masculine Singular Root: ῥακά Sense: empty, i. |
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| τῷ | to the |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| συνεδρίῳ | Sanhedrin |
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Parse: Noun, Dative Neuter Singular Root: συνέδριον Sense: any assembly (esp. |
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| Μωρέ | Fool |
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Parse: Adjective, Vocative Masculine Singular Root: μωρός Sense: foolish. |
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| γέενναν | hell |
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Parse: Noun, Accusative Feminine Singular Root: γέεννα Sense: Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πυρός | of fire |
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Parse: Noun, Genitive Neuter Singular Root: πῦρ Sense: fire. |
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Greek Commentary for Matthew 5:22
Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. [source]
” The first is probably an Aramaic word meaning “Empty,” a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of “raca.” It is urged by some that μωρε mōre is a Hebrew word, but Field (Otium Norvicense) objects to that idea. “Raca expresses contempt for a man‘s head=you stupid! την γεενναν του πυρος Mōre expresses contempt for his heart and character=you scoundrel” (Bruce).“The hell of fire” (του πυρος tēn geennan tou puros), “the Gehenna of fire,” the genitive case (αιδης tou puros) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2 Kings 23:10). Jesus finds one cause of murder to be abusive language. Gehenna “should be carefully distinguished from Hades (hāidēs) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition” (Vincent). The place of torment is in Hades (Luke 16:23), but so is heaven. [source]
” The first is probably an Aramaic word meaning “Empty,” a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of “raca.” It is urged by some that μωρε mōre is a Hebrew word, but Field (Otium Norvicense) objects to that idea. “Raca expresses contempt for a man‘s head=you stupid! την γεενναν του πυρος Mōre expresses contempt for his heart and character=you scoundrel” (Bruce).“The hell of fire” (του πυρος tēn geennan tou puros), “the Gehenna of fire,” the genitive case (αιδης tou puros) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2 Kings 23:10). Jesus finds one cause of murder to be abusive language. Gehenna “should be carefully distinguished from Hades (hāidēs) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition” (Vincent). The place of torment is in Hades (Luke 16:23), but so is heaven. [source]
” Jesus finds one cause of murder to be abusive language. Gehenna “should be carefully distinguished from Hades The place of torment is in Hades (Luke 16:23), but so is heaven. [source]
Rev., more accurately, the hell of fire. The word Gehennarendered hell, occurs outside of the Gospels only at James 3:6. It is the Greek representative of the Hebrew Ge-Hinnomor Valley of Hinnom, a deep, narrow glen to the south of Jerusalem, where, after the introduction of the worship of the fire-gods by Ahaz, the idolatrous Jews sacrificed their children to Molech. Josiah formally desecrated it, “that no man might make his son or his daughter pass through the fire to Molech” (2 Kings 23:10). After this it became the common refuse-place of the city, into which the bodies of criminals, carcasses of animals, and all sorts of filth were cast. From its depth and narrowness, and its fire and ascending smoke, it became the symbol of the place of the future punishment of the wicked. So Milton:“The pleasant valley of Hinnom, Tophet thenceAnd black Gehenna called, the type of hell.”As fire was the characteristic of the place, it was called the Gehennaof fire. It should be carefully distinguished from Hades ( ᾅδης ), which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition. This distinction, ignored by the A. V., is made in the Rev. [source]
Reverse Greek Commentary Search for Matthew 5:22
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Note “soul” here of the eternal spirit, not just life in the body. “Destroy” here is not annihilation, but eternal punishment in Gehenna (the real hell) for which see note on Matthew 5:22. Bruce thinks that the devil as the tempter is here meant, not God as the judge, but surely he is wrong. There is no more needed lesson today than the fear of God. [source]
In Matthew 5:22 Jesus had warned against calling a man μωρος mōros in a rage, but here he so terms the blind Pharisees for their stupidity, description of the class. “It shows that not the word but the spirit in which it is uttered is what matters” (McNeile). [source]
See on Matthew 5:22. [source]
See on Matthew 5:22. [source]
See note on Matthew 5:22. Gehenna is a transliteration of τουτον ποβητητε Gė -Hinnom Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2 Kings 23:10) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world.This one fear (touton phobēthēte). As above. [source]
First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also.After he hath killed (μετα το αποκτειναι meta to apokteinai). Preposition μετα meta with the articular infinitive. Literally, “After the killing” (first aorist active infinitive of the common verb αποκτεινω apokteinō to kill.Into hell See note on Matthew 5:22. Gehenna is a transliteration of τουτον ποβητητε Gė -Hinnom Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2 Kings 23:10) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world.This one fear (touton phobēthēte). As above. [source]
Second aorist active indicative of συναγω sunagō and συνεδριον sunedrion the regular word for the Sanhedrin (Matthew 5:22, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after John 7:47 save John 12:19, John 12:42) combine in the call (cf. John 7:32). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees). And said Imperfect active of λεγω legō perhaps inchoative, “began to say.” What do we? Present active (linear) indicative of ποιεω poieō Literally, “What are we doing?” Doeth Better, “is doing” (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently included in the “many signs.” [source]
Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself “considered as a rapacious destroyer” (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luke 16:23). “Death and Hades are strictly parallel terms: he who is dead is in Hades” (Page). The use of εις eis here=εν en is common enough. The Textus Receptus here reads εις αιδου eis Hāidou (genitive case) like the Attic idiom with δομον domon (abode) understood. “Hades” in English is not translation, but transliteration. The phrase in the Apostles‘ Creed, “descended into hell” is from this passage in Acts (Hades, not Gehenna). The English word “hell” is Anglo-Saxon from ελαν helan to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in Matthew 5:22. [source]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ pur instead of after αδικιας adikias then the phrase may be the predicate with κατισταται kathistatai (present passive indicative of κατιστημι kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive αδικιας adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body (η σπιλουσα ολον το σωμα hē spilousa holon to sōma). Present active participle of σπιλοω spiloō late Koiné, verb, to stain from σπιλος spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον aspilon (unspotted).Setteth on fire Present active participle of πλογιζω phlogizō old verb, to set on fire, to ignite, from πλοχ phlox (flame), in N.T. only in this verse. See αναπτει anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως ton trochon geneseōs). Old word for wheel (from τρεχω trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον trochon refer? For γενεσεως geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος kuklos cycle, in place of τροχος trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα gehenna see Matthew 5:22. [source]
Present active participle of πλογιζω phlogizō old verb, to set on fire, to ignite, from πλοχ phlox (flame), in N.T. only in this verse. See αναπτει anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως ton trochon geneseōs). Old word for wheel (from τρεχω trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον trochon refer? For γενεσεως geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος kuklos cycle, in place of τροχος trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα gehenna see Matthew 5:22. [source]
Present passive participle of πλογιζω phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα gehenna see Matthew 5:22. [source]
Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
These were also included, Admah and Zeboiim (Deuteronomy 29:23; Hosea 11:8). Zoar, the other city, was spared.In like manner (τον ομοιον τροπον ton homoion tropon). Adverbial accusative (cf. ως hōs). Like the fallen angels.Having given themselves over to fornication First aorist active participle feminine plural of εκπορνευω ekporneuō late and rare compound (perfective use of εκ ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
First aorist active participle feminine plural of εκπορνευω ekporneuō late and rare compound (perfective use of εκ ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men. [source]
If any was not found written in the book of life(ει τις ουχ ευρετη εν τηι βιβλωι της ζωης ei tis ouch heurethē en tēi biblōi tēs zōēs). Condition of first class withει eiand the first aorist passive indicative ofευρισκω heuriskōIn this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire,Matthew 5:22). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. InDaniel 12:2there is a resurrection to death as well as to life and so inJohn 5:29;Acts 24:15. [source]
Possibly the second beast of Revelation 13:11-17; Revelation 16:13; Revelation 20:10. Charles takes him to be “the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast.”That wrought the signs in his sight (ο ποιεσας τα σημεια ενωπιον αυτου ho poiesas ta sēmeia enōpion autou). As in Revelation 13:14.Wherewith “In which” signs.He deceived (επλανησεν eplanēsen). First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
“In which” signs.He deceived (επλανησεν eplanēsen). First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
“The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]