The Meaning of Luke 8:1 Explained

Luke 8:1

KJV: And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

YLT: And it came to pass thereafter, that he was going through every city and village, preaching and proclaiming good news of the reign of God, and the twelve are with him,

Darby: And it came to pass afterwards that he went through the country city by city, and village by village, preaching and announcing the glad tidings of the kingdom of God; and the twelve were with him,

ASV: And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the good tidings of the kingdom of God, and with him the twelve,

KJV Reverse Interlinear

And  it came to pass  afterward,  that  he  went  throughout every  city  and  village,  preaching  and  shewing the glad tidings  of the kingdom  of God:  and  the twelve  [were] with  him, 

What does Luke 8:1 Mean?

Verse Meaning

This verse is Luke"s summary of Jesus" next preaching tour (cf. Luke 4:44). Like the first summary statement, this one also states Jesus" ministry as consisting of itinerant preaching primarily. Luke noted the presence of the Twelve with Jesus to qualify them as reliable witnesses of His teaching, death, and resurrection.

Context Summary

Luke 8:1-15 - Various Hearers Of The Word Of God
Hitherto our Lord had made Capernaum His center; now He started on a circuit through the province of Galilee, going through its cities and villages in a systematic and leisurely manner. It must have been a great opportunity for the instruction of the Twelve in His doctrine and methods.
The parable of the sower was suggested by the scenery before the speaker. There is an advance in the stages of reception and growth, indicating the several phases of experience. The success or failure of gospel preaching is determined by the character of the soil. In every crowd there are the hardened, like the trodden path; the impulsive, like the thin layer of earth upon the rock; those with a heart divided by riches or cares, like the thorn encumbered soil; and those who receive with joy and bear fruit with patience. The Lord veiled His meaning in parables. Increased light would only add to the condemnation of disobedient hearers. [source]

Chapter Summary: Luke 8

1  Women minister unto Jesus of their own means
4  Jesus, after he had preached from place to place,
9  explains the parable of the sower,
16  and the candle;
19  declares who are his mother, and brothers;
22  rebukes the winds;
26  casts the legion of demons out of the man into the herd of pigs;
37  is rejected by the Gadarenes;
43  heals the woman of her bleeding;
49  and raises Jairus's daughter from death

Greek Commentary for Luke 8:1

Soon afterwards [εν τωι κατεχης]
In Luke 7:11 we have εν τωι εχης — en tōi hexēs This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in Luke 8:1-3 follows that in Luke 7:36-50. Both in Luke alone. [source]
That [και]
One of Luke‘s idioms with και εγενετο — kai egeneto like Hebrew διωδευεν — wav Went about Imperfect active of δια οδος — diodeuō to make one‘s way through Distributive use of κηρυσσων — kata (up and down). The clause is amphibolous and goes equally well with και ευαγγελιζομενος — diōdeuen or with kērussōn (heralding) kai euaggelizomenos (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him. [source]
Through cities and villages [διωδευεν]
Distributive use of κηρυσσων — kata (up and down). The clause is amphibolous and goes equally well with και ευαγγελιζομενος — diōdeuen or with kērussōn (heralding) kai euaggelizomenos (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him. [source]
Afterward [ἐν τῷ καθεξῆς]
Rev., soon afterward. See on Luke 7:11. [source]
Throughout every city and village [κατὰ πόλιν καὶ κώμην]
Lit.,by city and village. See on Luke 8:4. [source]
Preaching [κηρύσσων]
Or proclaiming, as a herald. Compare Luke 4:18, and see on 2 Peter 2:5. [source]
And the twelve were with him []
The were is supplied by the translators. Better, “hehimself went about,” etc., “and the twelve (went) with him;” or, as Rev., and with him the twelve. [source]

Reverse Greek Commentary Search for Luke 8:1

Matthew 6:25 Take no thought [μὴ μεριμνᾶτε]
The cognate noun is μέριμνα , care, which was formerly derived from μερίς , a part; μερίζω , to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, “careth for the things of the Lord” (1 Corinthians 7:32). “That the members should have the same care one for another” (1 Corinthians 12:25). “Who will care for your state?” (Philemon 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matthew 13:22; compare Luke 8:14). Of Martha; “Thou art careful ” (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare (“Hamlet”):“The native hue of resolutionIs sicklied o'er with the pale cast of thought. ” And Bacon (Henry VII.): “Hawis, an alderman of London, was put in trouble, and died with thought and anguish.” Somers' “Tracts” (in Queen Elizabeth's reign): “Queen Catherine Parr died rather of thought. ” The word has entirely lost this meaning. Bishop Lightfoot (“On a Fresh Revision of the New Testament”) says: “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in 1 Peter 5:7, where the A. V. ignores the distinction between the two kinds of care. “Casting all your care ( μέριμναν , Rev., anxiety )-DIVIDER-
upon Him, for He careth ( αὐτῷ μέλει )-DIVIDER-
for you,” with a fatherly, tender, and provident care.”-DIVIDER-
[source]

Matthew 13:3 Many things in parables [πολλα εν παραβολαις]
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια — paroimia a saying by the way (John 10:6; John 16:25, John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (Matthew 13:18-23) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17). [source]
Matthew 13:11 To know the mysteries [γνωναι τα μυστηρια]
Second aorist active infinitive of γινωσκω — ginōskō The word μυστηριον — mustērion is from μυστης — mustēs one initiated, and that from μυεω — mueō The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans 16:25; 1 Corinthians 2:7, etc.). In Philemon 4:12 Paul says: “I have learned the secret or been initiated” So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels μυστηριον — mustērion is used only here and in the parallel passages (Mark 4:11; Luke 8:10). [source]
Matthew 13:13 Because seeing [οτι βλεποντες]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα — hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι — hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν — suniousin is an omega verb form (συνιω — suniō) rather than the μι — mi verb (συνιημι — suniēmi) as is common in the Koiné. [source]
Mark 4:21 Brought [ἔρχεται]
Lit., cometh. Doth the lamp come? This impersonation or investing the lamp with motion is according to Mark's lively mode of narrative, as is the throwing of the passage into the interrogative form. Compare Luke 8:16. The lamp: the article indicating a familiar household implement. So also “the bed” and “the stand.” [source]
Mark 4:14 The sower soweth the word []
More precise than either Matthew or Luke. Compare Matthew 13:19; Luke 8:11. [source]
Mark 4:11 Unto them that are without [ἐκείνοις τοῖς ἔξω]
The two latter words are peculiar to Mark. The phrase means those outside of our circle. Its sense is always determined by the contrast to it. Thus, 1 Corinthians 5:12, 1 Corinthians 5:13, it is non-Christians in contrast with me. Colossians 4:5, Christians contrasted with people of the world. Compare 1 Thessalonians 4:12; 1 Timothy 3:7. Matthew (Matthew 13:11), with less precision, uses simply ἐκείνοις (to them), the pronoun of remote reference. Luke 8:10, τοῖς λοιποῖς (to the rest )i1. [source]
Mark 15:41 Followed him and ministered unto him [ηκολουτουν και διηκονουν αυτωι]
Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke 8:1-3) who came up with him (αι συναναβασαι αυτωι — hai sunanabāsai autōi) to Jerusalem. This summary description in Mark is paralleled in Matthew 27:55. and Luke 23:49. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes. [source]
Mark 4:11 Unto you is given the mystery of the kingdom of God [υμιν το μυστηριον δεδοται της βασιλειας του τεου]
See notes on Matthew 13:11 for word mustērion Here (Mark 4:11; Matthew 13:11; Luke 8:10) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word to know (μυστηριον — gnōnai), but Mark‘s presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God‘s kingdom and it will come gradually to these men. [source]
Mark 4:14 The sower soweth the word [ο σπειρων τον λογον σπειρει]
Not put thus clearly and simply in Matthew 13:19 or Luke 8:11. [source]
Mark 4:2 In parables [εν παραβολαις]
As in Mark 3:23, only here more extended parables. See notes in Matthew 13 for discussion concerning Christ‘s use of parables. Eight are given there, one (the Lamp both in Mark 4:21 and Luke 8:16 (both Sower and the Lamp in Luke), one alone in Mark 4:26-29 (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in Mark 4:1-34 (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (Mark 4:34) “without a parable spake he not unto them,” clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew 13:34) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said:Hearken (Ακουετε — Akouete). It is significant that even Jesus had to ask people to listen when he spoke. See also Mark 4:9. [source]
Mark 4:19 The lusts of other things [αι περι τα λοιπα επιτυμιαι]
All the passions or longings, sensual, worldly, “pleasures of this life” (ηδονων του βιου — hēdonōn tou biou) as Luke has it (Luke 8:14), the world of sense drowning the world of spirit. The word επιτυμια — epithumia is not evil in itself. One can yearn (this word) for what is high and holy (Luke 22:15; Philemon 1:23). [source]
Mark 4:20 Bear fruit [καρποπορουσιν]
Same word in Matthew 13:23 and Luke 8:15. Mark gives the order from thirty, sixty, to a hundred, while Matthew 13:23 has it reversed. [source]
Mark 4:22 Save that it should be manifested [εαν μη ινα πανερωτηι]
Note εαν μη — ean mē and ινα — hina Luke 8:17 has it that shall not be made manifest Here in Mark it is stated that the temporary concealment is for final manifestation and a means to that end. Those who are charged with the secret at this time are given the set responsibility of proclaiming it on the housetops after Ascension (Swete). The hidden (κρυπτον — krupton) and the secret (αποκρυπον — apokruphon) are to be revealed in due time. [source]
Mark 4:24 What ye hear [τι ακουετε]
Luke 8:18 has it “how ye hear” Both are important. Some things should not be heard at all for they besmirch the mind and heart. What is worth hearing should be heard rightly and heeded. [source]
Mark 4:25 Even that which he hath [και ο εχει]
Luke 8:18 has even that which he thinketh that he hath or seemeth to have It is possible that εχει — echei here has the notion of acquiring. The man who does not acquire soon loses what he thinks that he has. This is one of the paradoxes of Jesus that repay thought and practice. [source]
Mark 4:11 But unto them that are without [γνωναι]
Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Luke 8:10 has “to the rest” Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.That (εκεινοις — hina). Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα — hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι — hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα — hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα — hina is given the causative use of ινα — hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark 4:11 That [εκεινοις]
Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα — hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι — hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα — hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα — hina is given the causative use of ινα — hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark 5:15 And behold [τεωρουσιν]
Present tense again.And they were afraid (και εποβητησαν — kai ephobēthēsan). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was “sitting clothed and in his right mind,” (κατημενον ιματισμενον και σωπρονουντα — kathēmenon himatismenon kai sōphronounta Note the participles). “At the feet of Jesus,” Luke adds (Luke 8:35). For a long time he had worn no clothes (Luke 8:17). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus. [source]
Mark 5:15 And they were afraid [και εποβητησαν]
They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was “sitting clothed and in his right mind,” “At the feet of Jesus,” Luke adds (Luke 8:35). For a long time he had worn no clothes (Luke 8:17). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus. [source]
Mark 9:37 One of such little children [hen tōn toioutōn paidiōn)]
Matthew 18:5 has “one such little child” and Luke 9:48 “this little child.” It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark 10:33-45; Matthew 20:20-28) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark 10:13-16; Matthew 19:13-15; Luke 8:15-17). The child was used as a rebuke to the apostles. [source]
Luke 8:15 With patience []
Or in patience. Peculiar to Luke. In contrast with fall away, Luke 8:13. [source]
Luke 15:12 And he divided [ο δε διειλεν]
The second aorist active indicative of διαιρεω — diaireō an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and 1 Corinthians 12:11. The elder son got his share also of the “substance” or property or estate (της ουσιας — tēs ousias), “the living” (τον βιον — ton bion) as in Mark 12:44, not “life” as in Luke 8:14. [source]
Luke 23:27 Bewailed [εκοπτοντο]
Imperfect middle of κοπτω — koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).Lamented (ετρηνουν — ethrēnoun). Imperfect active of τρηνεω — thrēneō old verb from τρεομαι — threomai to cry aloud, lament. [source]
Luke 4:42 Would have stayed him [κατειχον αυτον]
Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Luke 8:1 Soon afterwards [εν τωι κατεχης]
In Luke 7:11 we have εν τωι εχης — en tōi hexēs This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in Luke 8:1-3 follows that in Luke 7:36-50. Both in Luke alone. [source]
Luke 8:4 By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
Luke 8:11 The seed is the word of God [ο σπορος εστιν ο λογος του τεου]
The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11, Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:31 we have “the will of God,” and in Matthew 12:46 “the will of my Father” where Luke 8:21 has “the word of God.” This seems to show that Luke has the subjective genitive here and means the word that comes from God. [source]
Luke 8:42 She lay a dying [απετνησκεν]
Imperfect active, she was dying. Matthew 9:18 has it that she has just died.Thronged (συνεπνιγον — sunepnigon). Imperfect active of συμπνιγω — sumpnigō to press together, the verb used of the thorns choking the growing grain (Luke 8:14). It was a jam. [source]
Luke 8:42 Thronged [συνεπνιγον]
Imperfect active of συμπνιγω — sumpnigō to press together, the verb used of the thorns choking the growing grain (Luke 8:14). It was a jam. [source]
Luke 4:42 Sought after him [επεζητουν αυτον]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου — heōs autou right up to him.Would have stayed him (κατειχον αυτον — kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη — mē (not) after κατειχον — kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Luke 8:16 With a vessel [σκευει]
Here Mark 4:21 has the more definite figure “under the bushel” as has Matthew 5:15.Under the bed (υποκατω κλινης — hupokatō klinēs). Here Mark 4:21 has the regular υπο την κλινην — hupo tēn klinēn instead of the late compound υποκατω — hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand.May see the light In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Luke 8:16 Under the bed [υποκατω κλινης]
Here Mark 4:21 has the regular υπο την κλινην — hupo tēn klinēn instead of the late compound υποκατω — hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand. [source]
John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 12:40 He hath blinded, etc. []
These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26. [source]
John 10:11 The good shepherd [ὁ ποιμὴν ὁ καλὸς]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 4:31 In the meanwhile [εν τωι μεταχυ]
Supply καιροι — kairoi or χρονοι — chronoi See το μεταχυ Σαββατον — to metaxu Sabbaton “the next Sabbath” (Acts 13:42) and εν τωι μεταχυ — en tōi metaxu (Luke 8:1). Μεταχυ — Metaxu means between. Prayed him Imperfect active, “kept beseeching him.” For this late (Koiné) use of ερωταω — erōtaō to beseech, instead of the usual sense to question see also John 4:40, John 4:47. Their concern for the comfort of Jesus overcame their surprise about the woman. [source]
John 7:5 For even his brethren did not believe on him [ουδε γαρ οι αδελποι αυτου επιστευον εις αυτον]
Literally, “For not even were his brothers believing on him.” Imperfect tense of πιστευω — pisteuō with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke 4:16-31; Mark 6:1-6; Matthew 13:54-58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark 3:31-35; Matthew 12:46-50; Luke 8:19-21). The brothers here are sarcastic. [source]
John 10:11 I am the good shepherd [εγω ειμι ο ποιμην ο καλος]
Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος — agathos but καλος — kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος — kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο — psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην — ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ — huper here (over, in behalf of, instead of), but in the papyri υπερ — huper is the usual preposition for substitution rather than αντι — anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
John 12:40 He hath blinded [τετυπλωκεν]
Perfect active indicative of τυπλοω — tuphloō old causative verb to make blind (from τυπλος — tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω — pōroō a late causative verb (from πωρος — pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη — hina mē instead of μηποτε — mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε — mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν — sunōsin where John has νοησωσιν — noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι — kai iasomai), “And I should heal them.” John has here στραπωσιν — straphōsin (second aorist passive subjunctive of στρεπω — strephō) while Matthew reads επιστρεπσωσιν — epistrepsōsin (first aorist active of επιστρεπω — epistrephō). [source]
Acts 7:5 Possession [κατάσχεσιν]
Only here and Acts 7:45. See on keep, Luke 8:15. It denotes a permanent possession. [source]
Acts 17:1 When they had passed through [διοδευσαντες]
First aorist active participle of διοδευω — diodeuō common verb in the Koiné (Polybius, Plutarch, lxx, etc.), but in the N.T. only here and Luke 8:1. It means literally to make one‘s way They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way. [source]
Acts 28:26 Say [ειπον]
Second aorist active imperative instead of the old form ειπε — eipe The quotation is from Isaiah 6:9, Isaiah 6:10. This very passage is quoted by Jesus (Matthew 13:14, Matthew 13:15; Mark 4:12; Luke 8:10) in explanation of his use of parables and in John 12:40 the very point made by Paul here, “the disbelief of the Jews in Jesus” (Page). See note on Matthew 13:14 for discussion of the language used. Here the first time (“go to this people and say”) does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah. [source]
Acts 11:4 Expounded [εχετιτετο]
Imperfect middle of εκτιτημι — ektithēmi to set forth, old verb, but in the N.T. only in Acts (Acts 7:21; Acts 11:4; Acts 18:26; Acts 28:23), a deliberate and detailed narrative “in order” Old word for in succession. In the N.T. only in Luke 1:2; Luke 8:1; Acts 3:24; Acts 11:14; Acts 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (Acts 11:5, Acts 11:6, Acts 11:15, Acts 11:16). “The case of Cornelius was a test case of primary importance” (Page), “the first great difficulty of the early Church.” Part of the story Luke gives three times (Acts 10:3-6, Acts 10:30-32; Acts 11:13.). See the discussion chapter 10 for details given here. [source]
Acts 21:9 Virgins which did prophesy [παρτενοι προπητευσαι]
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts 2:17). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke 8:1-3, for instance) before this incident. [source]
1 Corinthians 2:14 Receiveth not [οὐ δέχεται]
Not, does not understand, but does not admit them into his heart; thus, according to New Testament usage, when the word is used in connection with teaching. See Luke 8:13; Acts 8:14; Acts 11:1; 1 Thessalonians 1:6; James 1:21. [source]
2 Corinthians 6:10 Having - possessing [ἔχοντες - κατέχοντες]
The contrast is twofold: between having and not having, and between temporary and permanent having, or having and keeping. Compare Luke 8:15; 1 Corinthians 15:2; 1 Thessalonians 5:21; Hebrews 3:6. [source]
Colossians 2:3 Hid [ἀπόκρυφοι]
Only here, Mark 4:22; Luke 8:17. Compare 1 Corinthians 2:7. Not to be joined with are, as A.V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see Colossians 3:1, “where Christ is on the right hand of God seated (there).” James 1:17, “Every perfect gift is from above, coming down.” Grammatically, hidden may be taken as an attribute of treasures; “in whom the hidden treasures are contained;” but the other is preferable. The words which immediately follow in Colossians 2:4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ. [source]
1 Thessalonians 2:17 For a short time [πρὸς καιρὸν ὥρας]
N.T.oLit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase πρὸς ὥραν foran hour: see 2 Corinthians 7:8; Galatians 2:5; Philemon 1:15. Comp. πρὸς καιρὸν fora season, Luke 8:13; 1 Corinthians 7:5. [source]
1 Thessalonians 2:17 Being bereaved of you [απορπανιστεντες απ υμων]
First aorist passive participle of the rare compound verb Literally, being orphaned from you Paul changes the figure again He refers to the period of separation from them, for a short season (προς καιρον ωρας — pros kairon hōras) for a season of an hour. This idiom only here in N.T., but προς καιρον — pros kairon in Luke 8:13 and προς ωραν — pros hōran in 2 Corinthians 7:8. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. [source]
1 Thessalonians 4:4 That every one of you should know how to possess his vessel, etc. [εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
2 Thessalonians 2:6 What withholdeth [τὸ κατέχον]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
1 Timothy 2:2 And all them that are in high place [και παντων των εν υπεροχηι οντων]
υπεροχη — Huperochē is old word (from υπεροχος — huperochos and this from υπερ — huper and εχω — echō), but in N.T. only here and 1 Corinthians 2:1. That we may lead (ινα διαγωμεν — hina diagōmen). Purpose clause with present active subjunctive of διαγω — diagō an old and common verb, but in N.T. only here and Titus 3:3. Tranquil Late adjective from the old adverb ηρεμα — ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον — hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη — zōē). So Luke 8:14. Gravity (σεμνοτητι — semnotēti). Old word from σεμνος — semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
1 Timothy 2:2 Tranquil [ηρεμον]
Late adjective from the old adverb ηρεμα — ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον — hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη — zōē). So Luke 8:14. Gravity (σεμνοτητι — semnotēti). Old word from σεμνος — semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
1 Timothy 2:2 Life [βιον]
Old word for course of life (not ζωη — zōē). So Luke 8:14. Gravity (σεμνοτητι — semnotēti). Old word from σεμνος — semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
2 Timothy 2:4 In the affairs of this life [ταῖς τοῦ βίου πραγματίαις]
Better, affairs of life. Not as A.V. verse implies, in contrast with the affairs of the next life, but simply the ordinary occupations of life. In N.T., βίος means either means of subsistence, as Mark 12:44; Luke 8:43; 1 John 3:17; or course of life, as Luke 8:14. Βίος PoHim who hath chosen him to be a soldier ( τῷ στρατολογήσαντι )N.T.oolxx. Better, enrolled him as a soldier. [source]
Titus 3:3 Foolish [ανοητοι]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις — apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 Deceived [πλανωμενοι]
Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Hebrews 12:9 Furthermore [εἷτα]
Everywhere else in N.T. this particle marks a succession of time or incident. See Mark 4:17; Mark 8:25; Luke 8:12; 1 Corinthians 15:5, 1 Corinthians 15:7. Here it introduces a new phase of the subject under discussion. [source]
Hebrews 12:10 For a few days [πρὸς ὀλίγας ἡμέρας]
This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12:9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, “for a few days” means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth. [source]
Hebrews 10:36 Which [ητις]
Your boldness of Hebrews 10:35. Recompense of reward Late double compound, like μισταποδοτης — misthapodotēs (Hebrews 11:6), from μιστος — misthos (reward, wages) and αποδιδωμι — apodidōmi to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26. Of patience Old word for remaining under trial (Luke 8:15). This was the call of the hour then as now. Having done the will of God This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. That ye may receive the promise (ινα κομισηστε την επαγγελιαν — hina komisēsthe tēn epaggelian) Purpose clause with ινα — hina and the first aorist middle subjunctive of κομιζω — komizō old verb to carry (Luke 7:37), in the middle to get back one‘s own (Matthew 25:27), to receive. See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ. [source]
James 4:14 For a little time [προς ολιγον]
See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 By a very small rudder [υπο ελαχιστου πηδαλιου]
For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 4:14 What shall be on the morrow [της αυριον]
Supply ημερας — hēmeras (day) after αυριον — aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον — to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον — ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον — to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων — poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια — Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 4:14 As vapour [ατμις]
This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
1 Peter 4:2 That ye no longer should live [εις το μηκετι βιωσαι]
Purpose clause with εις το — eis to (negative μη — mē) and the first aorist (for the Attic second aorist βιωναι — biōnai) active infinitive of βιοω — bioō old verb, to spend a life (from βιος — bios course of life, Luke 8:14), here only in N.T. [source]
1 Peter 3:7 Vessel [σκεύει]
Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling orgear of a ship. [source]
1 John 1:10 His word [ὁ λόγος αὐτοῦ]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
Revelation 4:5 Lamps [λαμπάδες]
The origin of our lamp, but, properly, a torch; the word for lamp being λύχνος , a hand-lamp filled with oil (Matthew 5:15; Luke 8:16; John 5:35). See on Matthew 25:1. Trench says: “The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose.” [source]
Revelation 19:13 In a garment [ιματιον]
Accusative case after the passive participle περιβεβλημενος — peribeblēmenos Perfect passive participle of ραντιζω — rantizō in the predicate accusative case agreeing with ιματιον — himation A Q here read βεβαμμενον — bebammenon (perfect passive participle of βαπτω — baptō to dip). Probably ρεραντισμενον — rerantismenon (sprinkled) is correct, because the picture comes from Isaiah 63:3, where Aquila and Symmachus use ραντιζω — rantizō The use of βεβαμμενον — bebammenon (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ‘s enemies with which his raiment Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]
Revelation 19:13 The Word of God [ο Λογος του τεου]
Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]

What do the individual words in Luke 8:1 mean?

And it came to pass afterward - soon that He was traveling throughout city village preaching proclaiming the good news of the kingdom - of God the Twelve [were] with Him
Καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν κώμην κηρύσσων εὐαγγελιζόμενος τὴν βασιλείαν τοῦ Θεοῦ οἱ δώδεκα σὺν αὐτῷ

ἐγένετο  it  came  to  pass 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
ἐν  afterward 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
καθεξῆς  soon 
Parse: Adverb
Root: καθεξῆς  
Sense: one after another, successively, in order.
καὶ  that 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
διώδευεν  was  traveling 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: διοδεύω  
Sense: to pass or travel through.
κατὰ  throughout 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
πόλιν  city 
Parse: Noun, Accusative Feminine Singular
Root: πόλις  
Sense: a city.
κώμην  village 
Parse: Noun, Accusative Feminine Singular
Root: κώμη  
Sense: the common sleeping place to which labourers in the field return, a village.
κηρύσσων  preaching 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: κηρύσσω  
Sense: to be a herald, to officiate as a herald.
εὐαγγελιζόμενος  proclaiming  the  good  news 
Parse: Verb, Present Participle Middle, Nominative Masculine Singular
Root: εὐαγγελίζω  
Sense: to bring good news, to announce glad tidings.
τὴν  of  the 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
βασιλείαν  kingdom 
Parse: Noun, Accusative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
δώδεκα  Twelve 
Parse: Adjective, Nominative Masculine Plural
Root: δώδεκα  
Sense: twelve.
σὺν  [were]  with 
Parse: Preposition
Root: σύν 
Sense: with.