KJV: Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
YLT: And the Adversary entered into Judas, who is surnamed Iscariot, being of the number of the twelve,
Darby: And Satan entered into Judas, who was surnamed Iscariote, being of the number of the twelve.
ASV: And Satan entered into Judas who was called Iscariot, being of the number of the twelve.
| Εἰσῆλθεν | Entered |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| Σατανᾶς | Satan |
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Parse: Noun, Nominative Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Ἰούδαν | Judas |
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Parse: Noun, Accusative Masculine Singular Root: Ἰούδας Sense: the fourth son of Jacob. |
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| τὸν | the [one] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καλούμενον | being called |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: καλέω Sense: to call. |
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| Ἰσκαριώτην | Iscariot |
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Parse: Noun, Accusative Masculine Singular Root: Ἰσκαριώθ Sense: the apostle who betrayed Jesus. |
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| ὄντα | being |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἀριθμοῦ | number |
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Parse: Noun, Genitive Masculine Singular Root: ἀριθμός Sense: a fixed and definite number. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δώδεκα | Twelve |
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Parse: Adjective, Genitive Masculine Plural Root: δώδεκα Sense: twelve. |
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Greek Commentary for Luke 22:3
Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke 4:13) “until a good chance.” He had come back by the use of Simon Peter (Mark 8:33; Matthew 16:23). The conflict went on and Jesus won ultimate victory (Luke 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility. [source]
See on Luke 13:16. [source]
See on Matthew 10:5. [source]
Reverse Greek Commentary Search for Luke 22:3
Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before a.d. 68. John writing at the end of the century mentions Peter‘s name (John 18:10). The sword or knife was one of the two that the disciples had (Luke 22:38). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man‘s head, not his ear He may have been the leader of the band. His name, Malchus, is also given by John (John 18:10) because Peter was then dead and in no danger. [source]
Turn back thy sword into its place. It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in Luke 22:38 as well as in Matthew 5:39 (cf. John 18:36). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. Our American cities are often ruled by gangsters who kill each other off. [source]
Luke adds that the Lord turned and looked upon Peter (Luke 22:61). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. So outside he went with a broken heart. The constative aorist here does not emphasize as Mark‘s imperfect does (Mark 14:72, εκλαιεν eklaien) the continued weeping that was now Peter‘s only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke 22:31.). Will Satan show Peter to be all chaff as Judas was? [source]
This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Matthew 19:28; Luke 22:30; Revelation 21:14, Revelation 21:15). Luke (Luke 6:13-16) also gives the list of the twelve at this point while Matthew (Matthew 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Acts 1:13. See discussion of the names of the apostles on Matthew 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. [source]
Compare Luke 22:32; and see on 1 Peter 5:10. [source]
“True to its principle of contrast, this book gives Satan a prominent position” (Abbot). See Luke 4:13; Luke 10:18; Luke 22:3, Luke 22:31. See Introduction. [source]
Old word for money-bag, sometimes a javelin as if from βαλλω ballō Only in Luke in the N.T. (Luke 10:4; Luke 12:33; Luke 22:35). See note on Luke 9:3; notes on Mark 6:7.; and the notes on Matthew 10:9. for the other similar items. [source]
From ευκαιρος eukairos χωρις Ater is an old preposition, common in the poets, but rare in prose. Also in Luke 22:35. It means “without,” “apart from,” like chōris The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew 26:5) because of the popularity of Jesus. [source]
χωρις Ater is an old preposition, common in the poets, but rare in prose. Also in Luke 22:35. It means “without,” “apart from,” like chōris The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew 26:5) because of the popularity of Jesus. [source]
“Thrice” is in all four Gospels here for they all give this warning to Peter (Mark 14:30; Matthew 26:34; Luke 22:34; John 18:38). Peter will even deny knowing Jesus (ειδεναι eidenai). [source]
Money bag or purse. Old word, but in the N.T. only in Luke (Luke 10:4; Luke 12:33; Luke 22:35). [source]
Note ει ei in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of εν en They had the two swords already mentioned (Luke 22:38). [source]
Just as Jesus had predicted that he would do (Luke 22:34). [source]
On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see Matthew 26:54; Mark 8:31; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. [source]
See on Matthew 13:15; see on Luke 22:32. Rev., more accurately, turn, with the idea of turning to or toward something ( ἐπί ). [source]
Correct text, present middle participle of γινομαι ginomai (not γενομενου genomenou second aorist middle participle, “being ended”) genitive absolute. John 13:4 shows plainly that the meal was still going on. The devil having already put Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω ballō to cast, to put. Luke (Luke 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John‘s “already” Cf. Acts 5:3. Purpose clause with ινα hina and second aorist active subjunctive of παραδιδωμι paradidōmi (form in -οι oi as in Mark 14:10 rather than the usual -ωι ōi in Luke 22:4). Satan had an open door by now into the heart of Judas. [source]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Jesus picks up Peter‘s very words and challenges his boasted loyalty. See such repetition in John 16:16, John 16:31; John 21:17. Shall not crow Aorist active subjunctive of πωνεω phōneō to use the voice, used of animals and men. Note strong double negative ου μη ou mē Mark adds δις dis (twice). John‘s report is almost identical with that in Luke 22:34. The other disciples joined in Peter‘s boast (Mark 14:31; Matthew 26:35). Till thou hast denied Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction εως ου heōs hou (until which time), “till thou deny or deniest” (futurum exactum needless). Peter is silenced for the present. They all “sat astounded and perplexed” (Dods). [source]
Constative aorist active imperative of μενω menō The only way to continue “clean” (pruned) and to bear fruit is to maintain vital spiritual connexion with Christ (the vine). Judas is gone and Satan will sift the rest of them like wheat (Luke 22:31.). Blind complacency is a peril to the preacher. Of itself As source (from itself) and apart from the vine (cf. John 17:17). Except it abide Condition of third class with εαν ean negative μη mē and present active (keep on abiding) subjunctive of μενω menō Same condition and tense in the application, “except ye abide in me.” [source]
First aorist passive indicative of συναγω sunagō old verb to gather together. A bit awkward here till you add “with his disciples.” Judas knew the place, and the habit of Jesus to come here at night for prayer (Luke 22:39). Hence his offer to catch Jesus while the feast was going on, catch him at night and alone in his usual place of prayer (the very spirit of the devil). [source]
Second aorist active imperative of απιημι aphiēmi The verb υπαγειν hupagein means to withdraw (John 11:44). Jesus shows solicitude for the eleven as he had warned them and prayed for them (Luke 22:31.). He is trying to help them. [source]
It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ‘s words about his peril. They had two swords or knives in the possession of the eleven according to Luke (Luke 22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: “Lord, shall we smite with the sword?” (Luke 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out For ωταριον ōtarion diminutive of ους ous see Mark 14:47 (only other N.T. example), another diminutive ωτιον ōtion in Matthew 26:51 (Mark 14:47; Luke 22:51). [source]
Explanatory use of γαρ gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [source]
Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on Luke 22:32. [source]
It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
The very verb used of the filling by the Holy Spirit (Acts 4:31). Satan the adversary is the father of lies (John 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie. [source]
The Hebrew form occurs also in Acts 22:7; Acts 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Acts 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of με Saoul “the historian‘s sense of liturgical rhythm.” For the repetition of names by Jesus note Luke 10:41 (Martha, Martha), Luke 22:31 (Simon, Simon). Me (me). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Acts 9:5 made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew 10:40; Matthew 25:40, Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Acts 26:14, but not here. [source]
See on divided by lot, Acts 13:19; and see on inheritance, 1 Peter 1:4. “Paul here takes the Jewish conception of the universal dominion of the Messianic theocracy prefigured by the inheritance of Canaan, divests it of its Judaistic element, and raises it to a christological truth.” Compare Matthew 19:28, Matthew 19:29; Luke 22:30. The idea underlies the phrases kingdom of God, kingdom of Heaven. [source]
Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on Luke 22:32; see on 1 Peter 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine. [source]
Final clause (common in Paul) with εις το eis to and the first aorist passive infinitive of στηριζω stērizō for which verb see Luke 22:32; 1 Thessalonians 3:3, 1 Thessalonians 3:13. [source]
No articles, but definite idea. Τραπεζα Trapeza is from τετρα tetra (four) and πεζα peza (a foot), four-footed. Here table means, as often, what is on the table. See Luke 22:30 where Jesus says “at my table” See allusions in O.T. to use of the table in heathen idol feasts (Isaiah 65:11; Jeremiah 7:18; Ezekiel 16:18.; Ezekiel 23:41). The altar of burnt-offering is called the table of the Lord in Malachi 1:7 (Vincent). [source]
means, as often, what is on the table. See Luke 22:30 where Jesus says “at my table” See allusions in O.T. to use of the table in heathen idol feasts (Isaiah 65:11; Jeremiah 7:18; Ezekiel 16:18.; Ezekiel 23:41). The altar of burnt-offering is called the table of the Lord in Malachi 1:7 (Vincent). [source]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη apethanen was buried, εγηγερται etaphē hath been raised, ωπτη egēgertai appeared, Χριστος απετανεν ōphthē). Christ died (υπερ των αμαρτιων ημων Christos apethanen). Historical fact and crucial event. For our sins περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
Future active indicative. At the last day with the Lord Jesus (Matthew 19:28; Luke 22:30). [source]
The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου mē ōn anomos theouτεου all' ennomos Christou). The genitive case of Χριστου theou and ανομος Christou (specifying case) comes out better thus, for it seems unusual with εννομος anomos and ennomos both old and regular adjectives. [source]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (viii., 52). Thucydides: “the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound … . They also hung curtains of skills and hides in front: these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (xxi. 8). Again, of the siege of Ambracia by the Romans: “Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the blaze” (xxxviii. 6). Compare Psalm 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Corinthians 10:13; Luke 22:32; James 1:2; 1 Peter 4:12; 2 Peter 2:9. [source]
See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12. [source]
For suffer, rend. endure. Συνβασιλεύειν toreign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. [source]
Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer relation than “brethren.” See Luke 22:30; Romans 8:17; Revelation 3:21. [source]
Shall not be ended. With this exception the verb only in Luke's Gospel. See Luke 16:9; Luke 22:32; Luke 23:45. Very frequent in lxx. [source]
“Not leaving behind, not leaving in the lurch” (2 Timothy 4:10). The assembling of yourselves together Late double compound from επισυναγω episunagō to gather together As the custom of some is “As is custom to some.” For ετος ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. So much the more as Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωι tosoutōi and οσωι hosōi The day drawing nigh The Second Coming of Christ which draws nearer all the time (Romans 13:12). [source]
First aorist active imperative of στηριζω stērizō old verb, (from στηριγχ stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.Is at hand (ηγγικεν ēggiken). Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
Compare Job 1:7; Job 2:2. This word gave name to that sect of Greek philosophers known as Peripatetics, because they walked about while teaching or disputing. “St. Peter calls Satan the Peripatetic ” (Cox, on Job). The Arabs call him the Busy One. It was to Peter that Christ said, “Satan hath desired to have you,” etc. (Luke 22:31). [source]
The word is akin at the root to στερεός ,steadfast (1 Peter 5:9), and is the very word used by Christ in his exhortation to Peter, “strengthen thy brethren” (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8; Revelation 3:2. [source]
at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active (καταρτισει katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει stērixei for which see Luke 9:51; Luke 22:32, στενωσει sthenōsei from στενος sthenos and so far a απαχ λεγομενον hapax legomenon like ενισχυω enischuō according to Hesychius). For ολιγον oligon see 1 Peter 1:6. [source]
Old word for opponent in a lawsuit (Matthew 5:25).The devil (διαβολος diabolos). Slanderer. See note on Matthew 4:1.As a roaring lion But Jesus is also pictured as the Lion of the tribe of Judah (Revelation 5:5). But Satan roars at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
But Jesus is also pictured as the Lion of the tribe of Judah (Revelation 5:5). But Satan roars at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
Future active of μελλω mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν humas hupomimnēskein). Present active infinitive of υπομιμνησκω hupomimnēskō old causative compound (υπο μιμνησκω hupoπερι mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας peri toutōn).Though ye know them Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32). [source]
See on 1 Peter 5:10, and compare Luke 22:32; Romans 1:11; 2 Thessalonians 3:3. [source]
Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, Luke 1:52; Acts 2:30): of the judicial tribunal or bench (Matthew 19:28; Luke 22:30): of the seats of the elders (Revelation 4:4; Revelation 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Colossians 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God. [source]
“There came to be war in heaven” “Another ταβλεαυ tableau not a σημειον sēmeion (Revelation 12:1, Revelation 12:3), but consequent upon the two σημεια sēmeia which precede it. The birth and rapture of the Woman‘s Son issue in a war which invades the επουρανια epourania ” (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark 1:13; Luke 22:3, Luke 22:31; John 12:31; John 14:30; John 16:11), just so Christ‘s return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. Luke 10:18; 1 Kings 22:1.; Job 1; Job 2:1-13; Zechariah 3:1. [source]
First aorist active indicative of κατιζω kathizō Another period here apparently synchronous (Revelation 20:7) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew 19:28; Luke 22:30) and some of the saints (1 Corinthians 6:3), martyrs some hold. [source]
Future active of βασιλευω basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]
Present active indicative, “They have need,” though A has εχουσιν hexousin (shall have), future like εσται estai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πως phōs with ηλιου hēliou instead of πωτος phōtos “they have no light of sun”).Shall give them light (πωτισει phōtisei). Future active of πωτιζω phōtizō while aorist επωτισεν ephōtisen in Revelation 21:23.They shall reign Future active of βασιλευω basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Condition of third class with εαν ean and first aorist (ingressive) active subjunctive of ακουω akouō and ανοιγω anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι eiseleusomai). Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]