KJV: Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?
YLT: then Paul said unto him, 'God is about to smite thee, thou whitewashed wall, and thou -- thou dost sit judging me according to the law, and, violating law, dost order me to be smitten!'
Darby: Then Paul said to him, God will smite thee, whited wall. And thou, dost thou sit judging me according to the law, and breaking the law commandest me to be smitten?
ASV: Then said Paul unto him, God shall smite thee, thou whited wall: and sittest thou to judge me according to the law, and commandest me to be smitten contrary to the law?
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Τύπτειν | To strike |
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Parse: Verb, Present Infinitive Active Root: τύπτω Sense: to strike, beat, smite. |
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| μέλλει | is about |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μέλλω Sense: to be about. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τοῖχε | wall |
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Parse: Noun, Vocative Masculine Singular Root: τοῖχος Sense: a wall (of a house). |
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| κεκονιαμένε | whitewashed |
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Parse: Verb, Perfect Participle Middle or Passive, Vocative Masculine Singular Root: κονιάω Sense: to cover with lime, plaster over, whitewash. |
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| κάθῃ | do you sit |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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| κρίνων | judging |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| νόμον | law |
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Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| παρανομῶν | violating law |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: παρανομέω Sense: to act contrary to the law, to break the law. |
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| κελεύεις | command |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: κελεύω Sense: to command, to order. |
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| τύπτεσθαι | to be struck |
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Parse: Verb, Present Infinitive Middle or Passive Root: τύπτω Sense: to strike, beat, smite. |
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Greek Commentary for Acts 23:3
Perfect passive participle of κονιαω koniaō (from κονια konia dust or lime). The same word used in Matthew 23:27 for “whited sepulchres” (ταποι κεκονιαμενοι taphoi kekoniamenoi) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word τυπτειν tuptein (smite) in his command, putting it first in the sentence (τυπτειν σε μελλει ο τεος tuptein se mellei ho theos) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God‘s commonwealth. [source]
Present active participle of παρανομεω paranomeō old verb to act contrary to the law, here alone in the N.T., “acting contrary to the law.” [source]
Present active participle of παρανομεω paranomeō old verb to act contrary to the law, here alone in the N.T., “acting contrary to the law.” [source]
More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing. According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding-place, in a sewer of the palace, and murdered by assassins. [source]
Compare Matthew 23:27. [source]
A verb. Lit., transgressing the law. [source]
Reverse Greek Commentary Search for Acts 23:3
The perfect passive participle is from κονιαω koniaō and that from κονια konia dust or lime. Whitened with powdered lime dust, the sepulchres of the poor in the fields or the roadside. Not the rock-hewn tombs of the well-to-do. These were whitewashed a month before the passover that travellers might see them and so avoid being defiled by touching them (Numbers 19:16). In Acts 23:3 Paul called the high priest a whited wall. When Jesus spoke the sepulchres had been freshly whitewashed. We today speak of whitewashing moral evil. [source]
In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Philemon 1:13), but in the provinces it was the palace in which the governor resided as in Acts 23:35 in Caesarea. So here in Jerusalem Pilate ordered Jesus and all the band or cohort (ολην την σπειραν holēn tēn speiran) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin spira was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man. [source]
Obsolete in the old sense of immediately. The A. V. translates αὐθὺς ,straightway, in Matthew 13:21, by and by: εὐθέως , Mark 4:17, immediately: and the same word in Luke 21:9, by and by. Ἐξαυτῆς is rendered immediately, Acts 10:33; Acts 11:11: straightway, Acts 23:30: presently, Philemon 2:23. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.“Right in the same chamber by and by” (close by).and“Two young knights lying by and by” (near together).Edward IV. is reported to have said on his death-bed: “I wote (know) not whether any preacher's words ought more to move you than I that is going by and by to the place that they all preach of.” [source]
A Latin word, proetorium, transcribed. Originally, the general's tent. In the Roman provinces it was the name for the official residence of the Roman governor, as here. Compare Acts 23:35. It came to be applied to any spacious villa or palace. So Juvenal: “To their crimes they are indebted for their gardens, palaces (proetoria ), etc.” (“Sat.,” i., 75). In Rome the term was applied to the proetorian guard, or imperial bodyguard. See on Philemon 1:13. Rev., palace. [source]
The Sanhedrin. Had given commandment Past perfect active of διδωμι didōmi That he should shew it Sub-final ινα hina with first aorist active subjunctive of μηνυω mēnuō old verb to disclose, to report formally (Acts 23:30). If any man knew Third-class condition with εαν ean and second aorist active subjunctive of γινωσκω ginōskō Where he was Indirect question with interrogative adverb and present indicative εστιν estin retained like γνωι gnōi and μηνυσηι mēnusēi after the secondary tense δεδωκεισαν dedōkeisan That they might take him Purpose clause with οπως hopōs instead of ινα hina and first aorist active subjunctive of πιαζω piazō so often used before (John 7:44, etc.). [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
So rendered by A. V. wherever it occurs, viz., Acts 20:3, Acts 20:19; Acts 23:30; but properly changed by Rev., in every case, to plot. “Laying await” refers rather to the execution of the plot than to the plot itself. [source]
Lit., be strong, like the Latin valete. Compare the close of Claudius Lysias' letter to Festus (Acts 23:30). [source]
Valete. Perfect passive imperative of αναγκη rhōnnumi to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in Acts 23:30. [source]
A common phrase in Acts either without antithesis as in Acts 1:6; Acts 5:41; Acts 8:4, Acts 8:25; Acts 9:31; Acts 11:19; Acts 16:5; or with it as here, Acts 8:25; Acts 13:4; Acts 14:3; Acts 17:17; Acts 23:31; Acts 25:4. Ουν Oun connects with what precedes as the result of Peter‘s sermon while μεν men points forward to what is to follow. [source]
Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν mellonti anagesthai eis tēn Surian). The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης gnōmēs (predicate ablative of source like επιλυσεως epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Which very ones, the cavalry, the horsemen of Acts 23:31. [source]
Second aorist active participle of επιβαινω epibainō to set foot upon. Literally, “Having set foot upon his province.” Επαρχεια Eparcheia is a late word for province, in N.T. only here and Acts 23:34. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a propraetor (λεγατυς Χαεσαρις legatus Caesaris) while Judea was under a procurator (επιτροπος epitropos). [source]
Same word κατηγορος katēgoros as in Acts 23:30, Acts 23:35; Acts 25:18. This all sounds fair enough. [source]
Old word for a plan (βουλη boulē) against (επι epi) one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). [source]
Same use of επι epi with the genitive as in Acts 23:30; Acts 24:19, Acts 24:21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (Acts 25:3). He added the words “επ εμου ep' emou ” (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem “be judged of these things before me,” in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. [source]
This use of the optative in this temporal clause with πριν η prin ē instead of the subjunctive αν εχηι an echēi is in conformity with literary Greek and occurs only in Luke‘s writings in the N.T. (Robertson, Grammar, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in Acts 25:14-16.The accusers face to face (κατα προσωπον τους κατηγορους kata prosōpon tous katēgorous). Same word κατηγορος katēgoros as in Acts 23:30, Acts 23:35; Acts 25:18. This all sounds fair enough. And have had opportunity to make his defence concerning the matter laid against him Literally, “And should receive (λαβοι laboi optative for same reason as εχοι echoi above, second aorist active of λαμβανω lambanō) opportunity for defence (objective genitive) concerning the charge” (εγκληματος egklēmatos in N.T. only here and Acts 23:19 which see). [source]
The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote. Similarly the Lat. scripsi. Ἔπεμψα Isent is used in the same way. See Acts 23:30; Philemon 2:28; Colossians 4:8; Philemon 1:11. [source]
There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew 27:27; Mark 15:16; John 18:28, John 18:33; John 19:9; Acts 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome “palace” would have to be the emperor‘s palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, “in the whole praetorium,” allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials. [source]
First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
In N.T. mostly in Acts. See on Acts 23:31, and comp. Acts 20:13, Acts 20:14. [source]
Proper sense of ποιος poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).Did point unto Imperfect active of δηλοω dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον promarturomenon). Present middle participle of προμαρτυρομαι promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. [source]
Αρτι Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο egeneto).The salvation (η σωτηρια hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]