KJV: And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
YLT: and the Devil said to him, 'If Son thou art of God, speak to this stone that it may become bread.'
Darby: And the devil said to him, If thou be Son of God, speak to this stone, that it become bread.
ASV: And the devil said unto him, if thou art the Son of God, command this stone that it become bread.
| Εἶπεν | Said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διάβολος | devil |
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Parse: Adjective, Nominative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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| Υἱὸς | [the] Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| εἶ | You are |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἰπὲ | speak |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: λέγω Sense: to speak, say. |
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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λίθῳ | stone |
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Parse: Noun, Dative Masculine Singular Root: λίθος Sense: a stone. |
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| τούτῳ | this |
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Parse: Demonstrative Pronoun, Dative Masculine Singular Root: οὗτος Sense: this. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| γένηται | it should become |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἄρτος | bread |
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Parse: Noun, Nominative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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Greek Commentary for Luke 4:3
No article as in Matthew 4:3. So refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in Luke 3:22. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. [source]
Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (Sinai and Palestine, p. 154) on Mt. Carmel found crystallizations of stones called “Elijah‘s melons.” The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has “these stones.”Bread (αρτος artos). Better “loaf.” For discussion of this first temptation, see note on Matthew 4:3. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes Deuteronomy 8:3 in reply to the devil. [source]
Better “loaf.” For discussion of this first temptation, see note on Matthew 4:3. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes Deuteronomy 8:3 in reply to the devil. [source]
Matthew, these stones. [source]
Lit., a loaf. See on Matthew 4:3. Matthew has the plural loaves. [source]
Reverse Greek Commentary Search for Luke 4:3
The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες hoi daimones (the only example in the N.T.). Δαιμονιον Daimonion is a diminutive of δαιμων daimōn In Homer δαιμων daimōn is used synonymously with τεος theos and τεα thea Hesiod employed δαιμων daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11, Luke 13:16). [source]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER- -DIVIDER- In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER- -DIVIDER- Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER- -DIVIDER- This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER- -DIVIDER- [source]
Pictorial imperfect as in Luke 4:32 describing the amazement of the audience, “meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy” (Gould). [source]
Margin, convulsing him like a spasm. Medical writers use the word for the rotating of the stomach. Luke 4:35 adds “when the demon had thrown him down in the midst.” Mark mentions the “loud voice” (πονηι μεγαληι phonēi megalēi), a screech, in fact. It was a moment of intense excitement. [source]
Luke 4:32 has only “with authority” Mark has it “as having authority” He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark 7:9, Mark 7:13). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. “Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history in showing by a few realistic touches (this one of them) the remarkable personality of Jesus ” (Bruce). See note on Matthew 7:29 for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ‘s life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon. [source]
On the former word, see Luke 8:37, and Luke 4:38. Rev. renders the latter, which occurs here only, more literally, crush. It means to squeeze out, as wine from grapes. See on tribulation, Matthew 13:21. [source]
See on Luke 4:38. The same word as of the fever. [source]
Lit., into the ears. See on ears, Luke 4:37. -DIVIDER- [source]
See on James 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι , in the same sense. Luke 4:39; John 4:52. [source]
See on Luke 4:38. [source]
See on Luke 4:38, and compare 2 Corinthians 5:14; Philemon 1:23. Wyc., constrained. [source]
Future active indicative. Another common compound to make a circle Shall hold thee together on every side (pantothen). See about sunechō on Luke 4:38. [source]
Shall hold thee together on every side See about sunechō on Luke 4:38. [source]
State of one who is απορος aporos who has lost his way Here only in the N.T. though an old and common word.For the roaring of the sea (ηχους ταλασσης ēchous thalassēs). Our word echo (Latin echo) is this word ηχος ēchos a reverberating sound. Sense of rumour in Luke 4:37.Billows Old word σαλος salos for the swell of the sea. Here only in the N.T. [source]
Our word echo (Latin echo) is this word ηχος ēchos a reverberating sound. Sense of rumour in Luke 4:37. [source]
Mark 1:21 has the historical present, they go into Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. Luke 4:31-37 is parallel with Mark 1:21-28 which he manifestly uses. It is the first of Christ‘s miracles which they give. [source]
The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T. [source]
Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (Luke 8:24).Rose up and ministered (αναστασα διηκονει anastāsa diēkonei). Second aorist active participle as in Luke 4:38, but inchoative imperfect tense διηκονει diēkonei from διακονεω diakoneō (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up. [source]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος penthera tou Simōnos). The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Second aorist active participle as in Luke 4:38, but inchoative imperfect tense διηκονει diēkonei from διακονεω diakoneō (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up. [source]
This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke 4:34; Mark 1:24), like the words of the Father (Luke 3:22) and more so than the condition of the devil (Luke 4:3, Luke 4:9). In the Canterbury Revision “devils” should always be “demons” Imperfect third singular active of εαω eaō very old and common verb with syllabic augment ει ei The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Matthew 8:4 to the lepers.Because they knew Causal, not declarative, οτι hoti Past perfect of the second perfect οιδα oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον Ton Christon = the Anointed, the Messiah. [source]
This is the second sabbath on which Jesus is noted by Luke. The first was Luke 4:31-41. There was another in John 5:1-47. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath “secondfirst” It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote “first” (πρωτωι prōtōi) on the margin because of the sabbath miracle in Luke 6:6-11. Then another scribe recalled Luke 4:31 where a sabbath is mentioned and wrote “second” (δευτερωι deuterōi) also on the margin. Finally a third scribe combined the two in the word δευτεροπρωτωι deuteroprōtōi that is not found elsewhere. If it were genuine, we should not know what it means. [source]
So in Mark 4:38; Matthew 8:25. Linear present middle indicative, we are perishing.The raging of the water (απολλυμετα tōi kludoni tou hudatos). τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm (Κυμα galēnē). Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē).That This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
The Hebrew idiom, day one of the week. See on Luke 4:31; see on Acts 20:7. [source]
Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mark 7:26; Luke 4:38; John 17:15, etc. Here the meaning is, ye shall ask me no question (compare John 16:19, where the same verb is used). Compare Matthew 16:13; Matthew 21:24; John 1:19. Ask, absolutely, Luke 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on John 11:22. Another verb for ask occurs in the following sentence: “If ye shall ask ( αἰτήστητε ) anything,” etc. Here the sense is, if ye shall make any request. Compare Matthew 5:42; Matthew 7:7, Matthew 7:9, Matthew 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1 John 3:22. [source]
Used by Luke only. See on Luke 4:36. [source]
Lit., taken or holden. See on taken, Luke 4:38. [source]
See on Luke 4:37. [source]
Instead of spirit the best texts read λόγῳ , by the word. On pressed or constrained, see note on taken, Luke 4:38. The meaning is, Paul was engrossed by the word. He was relieved of anxiety by the arrival of his friends, and stimulated to greater activity in the work of preaching the word. [source]
Our εχο echo Old word, already in Luke 4:37 for rumour and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). Πνοη Pnoē (wind) is used here (in the N.T. only here and Acts 17:25 though old word) probably because of the use of πνευμα pneuma in Acts 2:4 of the Holy Spirit. In John 3:5-8 πνευμα pneuma occurs for both wind and Spirit. Filled (επληρωσεν eplērōsen). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). They were sitting Periphrastic imperfect middle of κατημαι kathēmai f0). [source]
“Held together.” Common verb again for the sick as in Luke 4:38. Of fever (πυρετοις puretois). Instrumental case, and plural “fevers,” medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). Dysentery Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι anagomenois (when we sailed) “the things for our needs” (αναγομενοις ta pros tas chreias). [source]
See on taken, Luke 4:38; see on Acts 18:5. It is the word rendered I am in a strait, Philemon 1:23. Compare Luke 12:50. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road. [source]
Only here and Luke 21:25. Lit., a holding together, constraining, or compressing. See on taken, Luke 4:38. So anguish, from the Latin, angere to choke: anger, which, in earlier English, means affiction, mental torture: anxious: the Latin anguis a snake, marking the serpent by his throttling. In Sanscrit, anhas, from the same root, was the name for sin, the throttler. It reappears obscurely in our medical term quinsy, which was originally quinancy, Greek κυνάγκη dog-throttlingmed., cynanche f0. [source]
The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on Luke 4:31; see on Acts 20:7. The plural is only once used in the New Testament of more than a single day (Acts 17:2). The same enumeration of sacred seasons occurs 1 Chronicles 23:31; 2 Chronicles 2:4; 2 Chronicles 31:3; Ezekiel 45:17; Hosea 2:11. [source]
Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
See Exodus 19:16, Exodus 19:19; Exodus 20:18. Ηχος a noise, almost entirely in Luke and Acts. See Luke 4:37; Acts 2:2; comp. lxx, 1 Samuel 14:19. Of the roar of the waves, Luke 21:25; comp. lxx, 76:17. A rumor or report, see on Luke href="/desk/?q=lu+4:37&sr=1">Luke 4:37, and comp. lxx, 1 Samuel 4:16; Psalm 9:6. It does not occur in the O.T. narrative of the giving of the law, where we have φωνή voicesee lxx, Exodus 19:13, Exodus 19:16, Exodus 19:19; Exodus 20:18. For φωνή σάλπιγγος voiceof a trumpet in N.T., see Revelation 1:10; Revelation 4:1; Revelation 8:13. Σάλπιγξ is a war-trumpet. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]