KJV: And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
YLT: and saith to them, 'Go away to the village that is over-against you, and immediately, entering into it, ye shall find a colt tied, on which no one of men hath sat, having loosed it, bring it:
Darby: and says to them, Go into the village which is over against you, and immediately on entering into it ye will find a colt tied, upon which no child of man has ever sat: loose it and lead it here.
ASV: and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him.
λέγει | says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ὑπάγετε | Go |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: ὑπάγω Sense: to lead under, bring under. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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κώμην | village |
Parse: Noun, Accusative Feminine Singular Root: κώμη Sense: the common sleeping place to which labourers in the field return, a village. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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κατέναντι | before |
Parse: Preposition Root: κατέναντι Sense: over against, opposite before. |
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εὐθὺς | immediately |
Parse: Adverb Root: εὐθέως Sense: straightway, immediately, forthwith. |
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εἰσπορευόμενοι | entering |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: εἰσπορεύομαι Sense: to go into, enter. |
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εὑρήσετε | you will find |
Parse: Verb, Future Indicative Active, 2nd Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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πῶλον | a colt |
Parse: Noun, Accusative Masculine Singular Root: πῶλος Sense: a colt, the young of a horse. |
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δεδεμένον | having been tied |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: δέω Sense: to bind tie, fasten. |
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ἐφ’ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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οὐδεὶς | no one |
Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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οὔπω | not yet |
Parse: Adverb Root: οὔπω Sense: not yet. |
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ἀνθρώπων | of men |
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ἐκάθισεν | has sat |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καθίζω Sense: to make to sit down. |
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λύσατε | having untied |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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φέρετε | bring [it] |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: φέρω Sense: to carry. |
Greek Commentary for Mark 11:2
So also Luke 19:30. Present middle participle. [source]
So Luke 19:30. Matthew 21:2 speaks of the ass See Luke 19:30. [source]
See Luke 19:30. [source]
Only Matthew adds the ass. Mark and Luke havecolt only. [source]
Reverse Greek Commentary Search for Mark 11:2
Alford says that “it is impossible to interpret ινα hina in any other sense than in order that.” That was the old notion, but modern grammarians recognize the non-final use of this particle in the Koiné and even the consecutive like the Latin ut. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in Mark 11:28; John 9:36; 1 John 1:9; Revelation 9:20; Revelation 13:13. See discussion in my Grammar of the Greek New Testament in the Light of Historical Research, pp. 997-9. All the same it is purpose here, God‘s purpose, Matthew reports the angel as saying, spoken “by (υπο hupo immediate agent) the Lord through (δια dia intermediate agent) the prophet.” [source]
Strictly speaking this is a prediction, not a prohibition or wish as in Mark 11:14 (optative παγοι phagoi). “On you no fruit shall ever grow again” (Weymouth). The double negative ου μη ou mē with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like ου ou and the future indicative (Robertson, Grammar, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark 11:14). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark 11:13, Mark 11:20), but says “immediately” This word is really παρα το χρημα para to chrēma like our “on the spot” (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment. [source]
This sharp demand for a reply is only in Mark. See also Mark 11:29. Jesus has a right to take this turn because of John‘s direct relation to himself. It was not a dodge, but a home thrust that cleared the air and defined their attitude both to John and Jesus. They rejected John as they now reject Jesus. [source]
Lit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But not necessarily in a bad sense. See on Luke 19:8; and compare Acts 5:20. Standing was the ordinary posture of the Jews in prayer. Compare Matthew 6:5; Mark 11:25. [source]
First aorist passive participle of ιστημι histēmi Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew 6:5; Mark 11:25). [source]
Luke‘s favourite way of indicating time. It was the last day of the temple teaching (Tuesday). Luke 20:1-19 is to be compared with Mark 11:27-12:12; Matthew 21:23-46. [source]
Literally, word. So in Mark 11:29; Matthew 21:24. [source]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
Second aorist active participle of ευρισκω heuriskō Through the disciples, of course, as in Mark 11:2-6 (Matthew 21:2-3, Matthew 21:6; Luke 19:30.). A young ass Late diminutive of ονος onos in Epictetus and the papyri (even the double diminitive, οναριδιον onaridion), only here in the N.T. See note on Matthew 21:5 where και kai has been wrongly rendered “and” instead of “even.” Rightly understood Matthew has Jesus riding only the colt like the rest. [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
Not here the physical organ of life (Luke 21:34), but the seat of spiritual life So translated as present active indicative plural second person and present active imperative of pisteuō The form is the same. Both may be indicative (ye believe and ye believe), both may be imperative (believe and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark 11:22), “keep on believing in God and in me.” [source]
Certainly they can “understand” It was like a bombshell in spite of the preliminary preparation. Your will to do Present active indicative of τελω thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Present active indicative of τελω thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Matthew 21:21; Mark 11:23, and note on James 1:6. It was natural that Peter should hesitate. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Present middle participle of διακρινω diakrinō to judge between (δια dia), to hesitate. See notes on James 1:6. for this same picture of the double-minded man. Cf. Romans 4:20; Mark 11:23. [source]
Incorporation of antecedent into the relative clause and attraction of the relative ωι hōi into ου hou See Mark 11:2 for κατεναντι katenanti “right in front of.” Calleth the things that are not as though they were (καλουντος τα μη οντα ως οντα kalountos ta mē onta hōs onta). “Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
First aorist passive indicative of old and common verb διακρινω diakrinō to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one‘s own mind. This last sense occurs here as in Matthew 21:22; Mark 11:23; Romans 14:23; James 1:6. “He was not divided in his mind by unbelief” (instrumental case). [source]
He now prays whether he had at first intended to do so at Ephesians 3:1 or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke 22:41; Acts 7:40; Acts 20:36; Acts 21:5), though standing is also frequent (Mark 11:25; Luke 18:11, Luke 18:13). [source]
The words occur together in Mark 11:24. The former is general, the latter special. Rev. make request is better than desire. The A.V. renders indiscriminately ask and desire. Rev. alters desire to ask. Desire in the sense of ask occurs in Shakespeare and Spenser. [source]
The sense of firm standing is derived from the context, and does not inhere in the word. In Mark 3:31; Mark 11:25, it means simply to stand. Comp. Philemon 4:1. It does not occur earlier than N.T. [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God). [source]
Indefinite relative clause with modal αν an and the present active subjunctive, like οτι εαν καταγινωσκηι hoti ean kataginōskēi in 1 John 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12.; John 16:23 and his example (Mark 14:36; Matthew 26:39; Luke 22:42). The answer may not always be in the form that we expect, but it will be better. [source]
First aorist passive indicative of πανεροω phaneroō For the aorist indicative with ουπω oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα ti esometha). Not τινες tines (who), but τι ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι homoioi autōi). Αυτωι Autōi is associative instrumental case after ομοιοι homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
Indefinite relative clause with modal εαν ean (= αν an) and the present middle (as for ourselves) subjunctive of αιτεω aiteō This clause, like ημων hēmōn is also the object of ακουει akouei know that we have Repetition of οιδαμεν oidamen the confidence of possession by anticipation.The petitions (τα αιτηματα ta aitēmata). Old word, from αιτεω aiteō requests, here only in John, elsewhere in N.T. Luke 23:24; Philemon 4:6. We have the answer already as in Mark 11:24.We have asked Perfect active indicative of αιτεω aiteō the asking abiding. [source]
Old word, from αιτεω aiteō requests, here only in John, elsewhere in N.T. Luke 23:24; Philemon 4:6. We have the answer already as in Mark 11:24. [source]
Not in the text, and unnecessary. The following clause is the object of I have. “I have against thee that thou hast left,” etc. “It is indeed a somewhat which the Lord has against the Ephesian Church; it threatens to grow to be an everything; for see the verse following” (Trench). For the phrase have against, see Matthew 5:23; Mark 11:25; Colossians 3:13. [source]
Lit., was dried. Compare Mark 11:20; John 15:6. Rev., is over-ripe. [source]
In apposition with των αγιων tōn hagiōn (genitive), though nominative, a frequent anacoluthon in this book (Revelation 2:20, etc.). Cf. Revelation 12:17.The faith of Jesus (την πιστιν Ιησου tēn pistin Iēsou). “The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
“The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
Present passive participle of ελισσω helissō old verb, to roll up, in N.T. only here (from Isaiah 34:4) and Hebrews 1:12 (from Psalm 102:27). Vivid picture of the expanse of the sky rolled up and away as a papyrus roll (Luke 4:17).Were moved (εκινητησαν ekinēthēsan). First aorist passive indicative of κινεω kineō to move.Out of their places See also Revelation 16:20 for these violent displacements in the earth‘s crust. Cf. Nahum 1:5; Jeremiah 4:24. Jesus spoke of faith removing mountains (of difficulty) as in Mark 11:23 (cf. 1 Corinthians 13:2). [source]
See also Revelation 16:20 for these violent displacements in the earth‘s crust. Cf. Nahum 1:5; Jeremiah 4:24. Jesus spoke of faith removing mountains (of difficulty) as in Mark 11:23 (cf. 1 Corinthians 13:2). [source]