KJV: Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
YLT: whenever, therefore, thou mayest do kindness, thou mayest not sound a trumpet before thee as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men; verily I say to you -- they have their reward!
Darby: When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may have glory from men. Verily I say unto you, They have their reward.
ASV: When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward.
| ποιῇς | you do |
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Parse: Verb, Present Subjunctive Active, 2nd Person Singular Root: ποιέω Sense: to make. |
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| ἐλεημοσύνην | acts of charity |
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Parse: Noun, Accusative Feminine Singular Root: ἐλεημοσύνη Sense: mercy, pity. |
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| σαλπίσῃς | do sound a trumpet |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: σαλπίζω Sense: to sound a trumpet. |
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| ἔμπροσθέν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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| ὑποκριταὶ | hypocrites |
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Parse: Noun, Nominative Masculine Plural Root: ὑποκριτής Sense: one who answers, an interpreter. |
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| συναγωγαῖς | synagogues |
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Parse: Noun, Dative Feminine Plural Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| ῥύμαις | streets |
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Parse: Noun, Dative Feminine Plural Root: ῥύμη Sense: a swing, rush, force, trail, of a body in motion. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| δοξασθῶσιν | they may have glory |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: δοξάζω Sense: to think, suppose, be of opinion. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπων | men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ἀμὴν | Truly |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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| λέγω | I 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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| ἀπέχουσιν | they have |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἀπέχω Sense: have. |
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| μισθὸν | reward |
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Parse: Noun, Accusative Masculine Singular Root: μισθός Sense: dues paid for work. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 6:2
Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke 21:2). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. So it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that “the hypocrites” (οι υποκριται hoi hupokritai) do this very thing. This is an old word for actor, interpreter, one who personates another, from υποκρινομαι hupokrinomai to answer in reply like the Attic αποκρινομαι apokrinomai Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. [source]
This verb is common in the papyri for receiving a receipt, “they have their receipt in full,” all the reward that they will get, this public notoriety. “They can sign the receipt of their reward” (Deissmann, Bible Studies, p. 229). So Light from the Ancient East, pp. 110f. Αποχη Apochē means “receipt.” So also in Matthew 6:5. [source]
There seems to be no trace of any such custom on the part of almsgivers, so that the expression must be taken as a figurative one for making a display. It is just possible that the figure may have been suggested by the “trumpets” of the temple treasury - thirteen trumpet-shaped chests to receive the contributions of worshippers. (See Luke 21:2.) [source]
The preposition ἀπὸ indicates receipt in full. Rev. renders they have received, so that there is nothing more to receive. So Wyc.,They have received their meed. [source]
Reverse Greek Commentary Search for Matthew 6:2
The picture underlying this adjective is that of a piece of cloth or other material, neatly folded once, and without a variety of complicated folds. Hence the idea of simplicity or singleness (compare simplicity from the Latin simplex; semel, once; plicare, to fold )So, in a moral sense, artless, plain, pure. Here sound, as opposed to evil or diseased. Possibly with reference to the double-mindedness and indecision condemned in Matthew 6:24. [source]
Rev., Be not anxious. See on Matthew 6:25. [source]
See already Matthew 3:12; Matthew 6:26. Granary, storehouse, place for putting things away. [source]
(ο οπταλμος σου πονηρος εστιν ho ophthalmos sou ponēros estiṅ) See note on Matthew 6:22-24 about the evil eye and the good eye. The complainer had a grudging eye while the householder has a liberal or generous eye. See note on Romans 5:7 for a distinction between dikaios and agathos f0). [source]
This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew 6:2, Matthew 6:5, Matthew 6:16; Matthew 7:5), then in Matthew 15:7 and Matthew 22:18. Here it appears “with terrific iteration” (Bruce) save in the third of the seven woes (Matthew 23:13, Matthew 23:15, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29). The verb in the active The MSS. that insert it put it either before Matthew 23:13 or after Matthew 23:13. Plummer cites these seven woes as another example of Matthew‘s fondness for the number seven, more fancy than fact for Matthew‘s Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). [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]
Used of a marriage contract when the husband is to repay the dowry “pure and simple” There are various other instances of such usage. Here and in Luke 11:34 the eye is called “single” in a moral sense. The word means “without folds” like a piece of cloth unfolded, simplex in Latin. Bruce considers this parable of the eye difficult. “The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions.” The “evil” eye The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in Matthew 6:24. [source]
This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER- -DIVIDER- [source]
Wyc. has worship. Compare his rendering of Matthew 6:2, “That they be worshipped of men;” Matthew 13:57, “A prophet is not without worship but in his own country;” and especially John 12:26, “If any man serve me, my Father shall worship him.” [source]
See on Matthew 6:25. [source]
Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann‘s Light from the Ancient East and Moulton and Milligan‘s Vocabulary) furnish many examples of it as a receipt for payment in full. See also Matthew 6:2.; Luke 6:24; Philemon 4:18 for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. “This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate” (Swete). See further Matthew 26:45 for the approach of Judas. [source]
Negative with present imperative to make a general prohibition or habit. Jesus is not here referring to preaching, but to defences made before these councils and governors. A typical example is seen in the courage and skill of Peter and John before the Sanhedrin in Acts. The verb μεριμναω merimnaō is from μεριζω merizō (μερις meris), to be drawn in opposite directions, to be distracted. See Matthew 6:25. They are not to be stricken with fright beforehand, but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel. There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit. They will need and will receive the special help of the Holy Spirit (cf. John 14-16). [source]
See on Matthew 6:25. [source]
With an implication of his being a different man. See on Matthew 6:24. [source]
The same idiom as in Luke 16:8, steward of injustice. Compare unrighteous mammon, Luke 16:11. Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at Matthew 6:24. “Of the mammon” is, literally, by means of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the characteristic and representative object and delight and desire of the selfish and unrighteous world: their love of it being a root of all evil (1 Timothy 6:10). Wyc., the riches of wickedness. [source]
See on Matthew 6:24. [source]
See on Matthew 6:24. [source]
See on Matthew 6:25. [source]
See on Matthew 6:22. [source]
Lit., the light, that, namely, which is in thee; thus emphasizing the inward light. See on Matthew 6:23. [source]
Great differences of opinion exist among commentators as to the strict meaning of the word rendered daily. The principal explanations are the following:1.From ἐπιέναι , to come on. Hence,a. The coming, or to-morrow's bread. b.Daily: regarding the days in their future succession. -DIVIDER- -DIVIDER- c.Continual. d.Yet to come, applied to Christ, the Bread of life, who is to come hereafter.2.From ἐπί and οὐσία , being. Hence,a.For our sustenance (physical), and so necessary. b. For our essential life (spiritual). -DIVIDER- -DIVIDER- c. Above all being, hence pre-eminent, excellent. -DIVIDER- -DIVIDER- d. Abundant.It would be profitless to the English reader to go into the discussion. A scholar is quoted as saying that the term is “the rack of theologians and grammarians.” A satisfactory discussion must assume the reader's knowledge of Greek. Those who are interested in the question will find it treated by Tholuck (“Sermon on the Mount”), and also very exhaustively by Bishop Lightfoot (“On a Fresh Revision of the New Testament”). The latter adopts the derivation from ἐπιέναι , to come on, and concludes by saying, “the familiar rendering, daily, which has prevailed uninterruptedly in the Western Church from the beginning, is a fairly adequate representation of the original; nor, indeed, does the English language furnish any one word which would answer the purpose so well.” The rendering in the margin of Rev. is, our bread for the coming day. It is objected to this that it contradicts the Lord's precept in Matthew 6:34:, not to be anxious for the morrow. But the word does not necessarily mean the morrow. “If the prayer were said in the evening, no doubt it would mean the following day; but supposing it to be used before dawn, it would designate the day then breaking” (the coming day). “And further, if the command not to be anxious is tantamount to a prohibition against prayer for the object about which we are forbidden to be anxious, then not only must we not pray for to-morrow's food, but we must not pray for food at all; since the Lord bids us (Matthew 6:25) not to be anxious for our life ” (Lightfoot, condensed). [source]
See on Matthew 6:25. [source]
An old verb for worry and anxiety from μεριζω merizō (μερις meris part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew 6:25, Matthew 6:28, Matthew 6:31, Matthew 6:34. See also Luke 12:11, Luke 12:22, Luke 12:26). [source]
Luke 11:34 is like Matthew 6:22 ., which see notes for details. [source]
In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
From αποτιτημι apotithēmi to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Matthew 3:12; Matthew 6:26; Matthew 13:30; Luke 3:17; Luke 12:18, Luke 12:24).All my corn (παντα τον σιτον panta ton siton). Better grain (wheat, barley), not maize or Indian corn.My goods Like the English, my good things. So the English speak of goods (freight) train. [source]
Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. Matthew 6:26 has simply “the birds” (τα πετεινα ta peteina). [source]
Not in Matthew 6:26. Means secret chamber in Luke 12:3.Of how much more (ουχ μαλλον posōi māllon). Matthew 6:26 has question, ouch māllon f0). [source]
Matthew 6:26 has question, ouch māllon f0). [source]
Matthew 6:27 has πηχυν ενα pēchun hena (one cubit, though ενα hena is sometimes merely the indefinite article. [source]
Negative ουδε oude in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Luke 12:27 as in Matthew 6:28, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, τα κρινα ta krina). [source]
Genitive absolute with επισυναχτεισων episunachtheisōn (first aorist passive participle feminine plural because of μυριαδων muriadōn), a double compound late verb, επισυναγω episunagō to gather together unto. The word “myriads” is probably hyperbolical as in Acts 21:20, but in the sense of ten thousand, as in Acts 19:19, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus.Insomuch that they trode one upon another (ωστε καταπατειν αλληλους hōste katapatein allēlous). The imagination must complete the picture of this jam.Unto his disciples first of all This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο prosechete heautois apo). Put your mind (νουν noun understood) for yourselves (dative) and avoid (απο apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
Last word in the sentence in Luke. Otherwise like Matthew 6:21. See notes on 1 Corinthians 7:32-34 for similar principle. [source]
By the use of what is so often evil (money). In Matthew 6:24 mammon is set over against God as in Luke 16:13 below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. [source]
Household (οικος oikos) servant. This is the only addition to Matthew 6:24 where otherwise the language is precisely the same, which see note. Either Matthew or Luke has put the λογιον logion in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus. [source]
Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.For the crowd (απο του οχλου apo tou ochlou). He was short and the crowd was thick and close.Stature No doubt of that meaning here and possibly so in Luke 2:52. Elsewhere “age” except Luke 12:25; Matthew 6:27 where it is probably “stature” also. [source]
No doubt of that meaning here and possibly so in Luke 2:52. Elsewhere “age” except Luke 12:25; Matthew 6:27 where it is probably “stature” also. [source]
This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο prosechete heautois apo). Put your mind (νουν noun understood) for yourselves (dative) and avoid (απο apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
So Jesus turns from the crowd to the disciples (verses 22-40, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. So Luke 12:22-31 corresponds to Matthew 6:25-33, which see notes for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (Luke 12:22) is to the disciples. So the language in Luke 12:22 is precisely that in Matthew 6:25. See there for μη μεριμνατε mē merimnāte (stop being anxious) and the deliberative subjunctive retained in the indirect question So Luke 12:23 here is the same in Matthew 6:25 except that there it is a question with γαρ ouch expecting the affirmative answer, whereas here it is given as a reason (gar for) for the preceding command. [source]
An old and very strong verb μισεω miseō to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Matthew 15:4 proves the opposite. It is only where the element of choice comes in (cf. Matthew 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Matthew 10:37. The ου ou here coalesces with the verb μισει misei in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning “and wife” Jesus has really made a comment on the excuse given in Luke 14:20 (I married a wife and so I am not able to come). [source]
Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
See on John 4:32. In Matthew 6:19, Matthew 6:20, and there only, it is used in the sense of rust, that which eats or corrodes. Similarly, corrode is from rodo, to gnaw. [source]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in John 12:35 (1 John 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. In him Spiritual darkness, the worst of all (cf. Matthew 6:23; John 8:12). Man has the capacity for light, but is not the source of light. “By the application of this principle Christianity is distinguished from Neo-Platonism” (Westcott). [source]
Locative case of πλοιαριον ploiarion (diminutive) for the larger boat For πηχυς pēchus cubit, see Matthew 6:27 and for ως απο hōs apo see John 11:18. Dragging Present active participle of συρω surō for which see Acts 8:3. [source]
Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Matthew 6:24. [source]
Doing many alms (the very phrase in Matthew 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. Prayed (deomenos). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18). [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
The expression is intentionally strong as an expression of moral antipathy. Compare Matthew 6:24; Luke 14:26. No idea of malice is implied of course. [source]
See on Matthew 6:24. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Every man must choose between two ethical principles. Whichever one he chooses is master, and he is its bond-servant. Compare Matthew 6:24; Matthew 7:18. [source]
See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives ἁπλῶς simplySee note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages. [source]
Another alternative, that of scorn of God‘s kindness Καταπρονεω Kataphroneō is old verb to think down on (κατα προνεω kataτου πλουτου phroneō) as in Matthew 6:24; 1 Corinthians 11:22. This upstart Jew actually thinks down on God. And then “the riches” (εις μετανοιαν σε αγει tou ploutou) of all that comes from God. [source]
This language sounds a bit harsh to us. It is possible that the word μισεω miseō did not always carry the full force of what we mean by “hate.” See Matthew 6:24 where these very verbs (μισεω miseō and αγαπαω agapaō) are contrasted. So also in Luke 14:26 about “hating” (μισεω miseō) one‘s father and mother if coming between one and Christ. So in John 12:25 about “hating” one‘s life. There is no doubt about God‘s preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau. [source]
Not a good translation, because carefulness has lost its earlier sense of anxiety. So Latimer: “This wicked carefulness of men, when they seek how to live - like as if there were no God at all.” See on take no thought, Matthew 6:25. Rev., free from cares. Ignatius uses the phrase ἐν ἀμεριμνίᾳ Θεοῦ ingodly carelessness (Polycarp, 7). [source]
See on Matthew 6:24. Not merely another, numerically, but another of different affinities and prepossessions. [source]
The very verb μεριμναω merimnaō used by Jesus of our anxiety (Matthew 6:27, Matthew 6:31). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body Corinthians-working for the whole confirms Paul‘s argument. [source]
Rev., another Jesus, a different Spirit. See on Matthew 6:24. Another denies the identity; a different denies the similarity of nature. It is the difference of “individuality and kind ” (Alford). See on Galatians 1:6, Galatians 1:7. [source]
From απλους haplous single, simple (Matthew 6:22). “The passage from single-mindedness or simplicity to liberality is not quite obvious” (Plummer). Perhaps “heartiness” supplies the connecting link. See also 2 Corinthians 9:11-13. [source]
Late word from περισσευω perisseuō to overflow. Their deep poverty (η κατα βατους πτωχεια αυτων hē kata bathous ptōcheia autōn). Πτωχεια Ptōcheia is old word from πτωχευω ptōcheuō to be a beggar, as of Jesus in 2 Corinthians 8:9 (from πτωχος ptōchos cowering in fear and poverty, as in Luke 14:13, but ennobled by Christ as in Matthew 5:3; 2 Corinthians 8:9). Poverty down deep. Strabo (LX 419) has κατα βατους kata bathous down to the bottom. Liberality From απλους haplous single, simple (Matthew 6:22). “The passage from single-mindedness or simplicity to liberality is not quite obvious” (Plummer). Perhaps “heartiness” supplies the connecting link. See also 2 Corinthians 9:11-13. [source]
Better, the other, or, as Rev., his neighbor. See on Matthew 6:24. [source]
Rather a different, another sort of gospel. See Matthew 6:24; Luke 16:7; Luke 18:10. In illustration of the differences between ἄλλος anotherand ἕτερος differentsee 1 Corinthians 12:8-10; 1 Corinthians 15:40; 2 Corinthians 11:4; Romans 8:23. [source]
Literally, “out of the age the existing one being evil.” The predicate position of πονηρου ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων Enestōtos is genitive masculine singular of πονηρος enestōs second perfect (intransitive) participle of Ενεστωτος enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). [source]
Old word Illustration from the law of inheritance carrying on the last thought in Galatians 3:29. A child (νηπιος nēpios). One that does not talk (νη επος nēτελειοι epos word). That is a minor, an infant, immature intellectually and morally in contrast with δουλου teleioi full grown (1 Corinthians 3:1; 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13). From a bondservant Slave. Ablative case of comparison after Κυριος παντων ων diapherei for which verb see Matthew 6:26. Though he is lord of all (ων Kurios pantōn ōn). Concessive participle ο εχων κυρος ōn “being legally owner of all” (one who has the power, ho echōn kuros). [source]
Slave. Ablative case of comparison after Κυριος παντων ων diapherei for which verb see Matthew 6:26. Though he is lord of all (ων Kurios pantōn ōn). Concessive participle ο εχων κυρος ōn “being legally owner of all” (one who has the power, ho echōn kuros). [source]
That very thing, not something different. Reap (τερισει therisei). See Matthew 6:26 for this old verb. [source]
See Matthew 6:26 for this old verb. [source]
Second aorist middle subjunctive (final clause with οπως hopōs) of εχαιρεω exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων Enestōtos is genitive masculine singular of πονηρος enestōs second perfect (intransitive) participle of Ενεστωτος enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
This rare verb (common in lxx) occurs in Lysias. It comes from μυκτηρ muktēr (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means “an evasion of his laws which men think to accomplish, but, in fact, cannot” (Burton). Whatsoever a man soweth (ο εαν σπειρηι αντρωπος ho ean speirēi anthrōpos). Indefinite relative clause with εαν ean and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2 Corinthians 9:6. Same point in Matthew 7:16; Mark 4:26. That That very thing, not something different. Reap (τερισει therisei). See Matthew 6:26 for this old verb. [source]
Other and different. See on Matthew 6:24. [source]
See on Matthew 6:25. Rev., better, be anxious. [source]
I have received in full. See on Matthew 6:2; see on Luke 6:24. [source]
As a receipt in full in appreciation of their kindness. Απεχω Apechō is common in the papyri and the ostraca for “receipt in full” (Deissmann, Bible Studies, p. 110). See Matthew 6:2, Matthew 6:5, Matthew 6:16. [source]
Lit., laid away, as the pound in the napkin, Luke 19:20. With the derivative sense of reserved or awaiting, as the crown, 2 Timothy 4:8. In Hebrews 9:27, it is rendered appointed (unto men to die), where, however, the sense is the same: death awaits men as something laid up. Rev., in margin, laid up for. Compare treasure in heaven, Matthew 6:20; Matthew 19:21; Luke 12:34. “Deposited, reserved, put by in store out of the reach of all enemies and sorrows” (Bishop Wilson). [source]
“The upward things” (cf. Philemon 3:14), the treasure in heaven (Matthew 6:20). Paul gives this ideal and goal in place of merely ascetic rules. Seated on the right hand of God (εν δεχιαι του τεου κατημενος en dexiāi tou theou kathēmenos). Not periphrastic verb, but additional statement. Christ is up there and at God‘s right hand. Cf. Colossians 2:3. [source]
Literally, “laid away or by.” Old word used in Luke 19:20 of the pound laid away in a napkin. See also αποτησαυριζω apothēsaurizō to store away for future use (1 Timothy 6:19). The same idea occurs in Matthew 6:20 (treasure in heaven) and 1 Peter 1:4 and it is involved in Philemon 3:20. Ye heard before (προηκουσατε proēkousate). First aorist indicative active of this old compound προακουω proakouō though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. In the word of the truth of the gospel “In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come They heard the pure gospel from Epaphras before the Gnostics came. [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]
Comp. Matthew href="/desk/?q=mt+6:24&sr=1">Matthew 6:24; Titus 1:9. Ἁντὶ againstand ἔχεσθαι tohold one's self. The primary sense is, keeping one's self directly opposite to another so as to sustain him. [source]
Not merely another, but a different kind of priest. See on Matthew 6:24. [source]
Greater in value in God's eyes. For πλείων in this sense, see Hebrews 3:3; Matthew 6:25; Luke 11:31; Luke 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Genesis 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lünemann justly remarks, such an interpretation accentuates unduly a purely external feature. [source]
First aorist active indicative of συνπατεω sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω huparchō used as a substantive (cf. υμων humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω echō) in indirect discourse after γινωσκοντες ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι autoi could have been used agreeing with γινωσκοντες ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]
Literally, “more sacrifice” (comparative of πολυς polus much). For this rather free use of πλειων pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη emarturēthē personal construction of δικαιος dikaios (predicate nominative after ειναι einai) agreeing with the subject of εμαρτυρητη emarturēthē (cf. Romans 1:22, ειναι σοποι einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
Lit., have become moth-eaten. Only here in New Testament, but compare σκωληκόβρωτος , eaten of worms, Acts 12:23; and see Matthew 6:19, Matthew 6:20. [source]
Genitive plural of the articular participle first aorist active of τεριζω therizō (old verb from τερος theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26). [source]
First aorist (constative) active indicative of τρεπω trephō old verb, to feed, to fatten (Matthew 6:26). They are fattening themselves like sheep or oxen all unconscious of “the day of slaughter” (εν ημεραι σπαγης en hēmerāi sphagēs definite without the article) ahead of them. For this use of σπαγης sphagēs see Romans 8:36 (προβατα σπαγης probata sphagēs sheep for the slaughter, σπαγη sphagē from σπαζω sphazō to slay), consummate sarcasm on the folly of sinful rich people. [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]
“From (from beside) God,” ablative case with παρα para Liberally 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). [source]
Second perfect active indicative of σηπω sēpō (root σαπ sap as in σαπρος sapros rotten), to corrupt, to destroy, here intransitive “has rotted.” Only here in N.T. On the worthlessness of mere wealth see Matthew 6:19, Matthew 6:24.Were moth-eaten (σητοβρωτα γεγονεν sētobrōta gegonen). “Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” (σητοβρωτα sētobrōta late and rare compound from σης sēs moth, Matthew 6:19. and βρωτος brōtos verbal adjective of βιβρωσκω bibrōskō to eat John 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
Any one who works Genitive plural of the articular first aorist active participle of αμαω amaō (from αμα hama together), old verb, to gather together, to reap, here only in N.T.Fields Estates or farms (Luke 12:16).Which is of you kept back by fraud (ο απυστερημενος απ υμων ho aphusterēmenos aph' humōn). Perfect passive articular participle of απυστερεω aphustereō late compound (simplex υστερεω hustereō common as Matthew 19:20), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form.The cries Old word from which βοαω boaō comes (Matthew 3:3), here only in N.T. The stolen money “cries out” Genitive plural of the articular participle first aorist active of τεριζω therizō (old verb from τερος theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26).Have entered Perfect active third person plural indicative of εισερχομαι eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
Estates or farms (Luke 12:16).Which is of you kept back by fraud (ο απυστερημενος απ υμων ho aphusterēmenos aph' humōn). Perfect passive articular participle of απυστερεω aphustereō late compound (simplex υστερεω hustereō common as Matthew 19:20), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form.The cries Old word from which βοαω boaō comes (Matthew 3:3), here only in N.T. The stolen money “cries out” Genitive plural of the articular participle first aorist active of τεριζω therizō (old verb from τερος theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26).Have entered Perfect active third person plural indicative of εισερχομαι eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
Old word from which βοαω boaō comes (Matthew 3:3), here only in N.T. The stolen money “cries out” Genitive plural of the articular participle first aorist active of τεριζω therizō (old verb from τερος theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26).Have entered Perfect active third person plural indicative of εισερχομαι eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
First aorist (constative) active indicative of σπαταλαω spatalaō late and rare verb to live voluptuously or wantonly (from σπαταλη spatalē riotous living, wantonness, once as bracelet), in N.T. only here and 1 Timothy 5:6.Ye have nourished (ετρεπσατε ethrepsate). First aorist (constative) active indicative of τρεπω trephō old verb, to feed, to fatten (Matthew 6:26). They are fattening themselves like sheep or oxen all unconscious of “the day of slaughter” (εν ημεραι σπαγης en hēmerāi sphagēs definite without the article) ahead of them. For this use of σπαγης sphagēs see Romans 8:36 (προβατα σπαγης probata sphagēs sheep for the slaughter, σπαγη sphagē from σπαζω sphazō to slay), consummate sarcasm on the folly of sinful rich people. [source]
The whole of your care. “Not every anxiety as it arises, for none will arise if this transferrence has been effectually made.” Care. See on Matthew 6:25, take no thought. Rev., rightly, anxiety. [source]
First aorist active participle of επιριπτω epiriptō old verb, to throw upon, in N.T. only here and Luke 19:35 (casting their clothes on the colt), here from Psalm 55:22. For μεριμνα merimna see Matthew 6:25, Matthew 6:31, Matthew 6:34. [source]
Used only by Peter (Acts 3:12), and in the Pastoral Epistles. It is from εὐ , well, and σέβομαι , to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of Matthew 6:2, “that they be worshipped of men;” and “worship thy father and thy mother,” Matthew 19:19. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latinpietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια , ungodliness, and ἀνοσιότης , profaness. “The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια , manifest in conduct and conversation, in sacrifice and prayer” (Nägelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on 2 Peter 1:2. [source]
Hebraistic use of οπισω opisō as with αμαρτιων hamartiōn (sins) in Isaiah 65:2. Cf. Matthew 4:19; 1 Timothy 5:15.Of defilement (μιασμου miasmou). Old word (from μιαινω miainō Titus 1:15), here only in N.T.Despise dominion Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
To be taken with ευοδουσται euodousthai and like περι peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
First aorist (urgency) active imperative of τεριζω therizō old verb (from τερος theros summer), as in Matthew 6:26. See Revelation 14:7 for “the hour is come.” Τερισαι Therisai (to reap) is epexegetical infinitive (first aorist active of τεριζω therizō).The harvest (ο τερισμος ho therismos). Old, but rare word (from τεριζω therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation.Is over-ripe First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
First aorist indicative of βασταζω bastazō repeated reference to the crisis in Revelation 2:2.And hast not grown weary (και ου κεκοπιακες kai ou kekopiakes). Perfect active indicative of κοπιαω kopiaō old verb, to grow weary (Matthew 6:28), play on the word κοπος kopos late form in ες ̇es for the regular ας ̇as (λελυκας lelukas). like απηκες aphēkes (Revelation 2:4) and πεπτωκες peptōkes (Revelation 2:5). “Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership” (Moffatt). [source]
Perfect active indicative of κοπιαω kopiaō old verb, to grow weary (Matthew 6:28), play on the word κοπος kopos late form in ες ̇es for the regular ας ̇as like απηκες aphēkes (Revelation 2:4) and πεπτωκες peptōkes (Revelation 2:5). “Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership” (Moffatt). [source]