KJV: And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
YLT: And having advanced thence, he saw other two brothers, James of Zebedee, and John his brother, in the boat with Zebedee their father, refitting their nets, and he called them,
Darby: And going on thence he saw other two brothers, James the son of Zebedee and John his brother, in the ship with Zebedee their father, mending their trawl-nets, and he called them;
ASV: And going on from thence he saw two other brethren, James the'son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them.
προβὰς | having gone on |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: προβαίνω Sense: to go forwards, go on. |
|
ἐκεῖθεν | from there |
Parse: Adverb Root: ἐκεῖθεν Sense: thence, from that place. |
|
εἶδεν | He saw |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
|
ἄλλους | others |
Parse: Adjective, Accusative Masculine Plural Root: ἄλλος Sense: another, other. |
|
δύο | two |
Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
|
ἀδελφούς | brothers |
Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
|
Ἰάκωβον | James |
Parse: Noun, Accusative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
|
τὸν | the [son] |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Ζεβεδαίου | of Zebedee |
Parse: Noun, Genitive Masculine Singular Root: Ζεβεδαῖος Sense: a fisherman of Galilee, the father of the apostles James the Great and John, and the husband of Salome. |
|
Ἰωάννην | John |
Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
|
ἀδελφὸν | brother |
Parse: Noun, Accusative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
|
αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
πλοίῳ | boat |
Parse: Noun, Dative Neuter Singular Root: πλοῖον Sense: a ship. |
|
Ζεβεδαίου | Zebedee |
Parse: Noun, Genitive Masculine Singular Root: Ζεβεδαῖος Sense: a fisherman of Galilee, the father of the apostles James the Great and John, and the husband of Salome. |
|
πατρὸς | father |
Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
|
αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
καταρτίζοντας | mending |
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: καταρτίζω Sense: to render, i.e. to fit, sound, complete. |
|
δίκτυα | nets |
Parse: Noun, Accusative Neuter Plural Root: δίκτυον Sense: a net. |
|
ἐκάλεσεν | He called |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καλέω Sense: to call. |
Greek Commentary for Matthew 4:21
These two brothers, James and John, were getting their nets ready for use. The verb So they promptly left their boat and father and followed Jesus. They had also already become disciples of Jesus. Now there are four who follow him steadily. [source]
Not necessarily repairing; the word means to adjust, to “put to rights. ” It may mean here preparing the nets for the next fishing. [source]
Reverse Greek Commentary Search for Matthew 4:21
The same word as at Matthew 4:21, where it is used of adjusting or mending nets. Its secondary meaning is to furnish completely, equip; hence to perfect. Thou hast provided the perfection of praise. The quotation from Psalm 8:2, follows the Septuagint, and not the Hebrew, which is, “Thou hast founded strength.” [source]
The quotation is from Psalms 8:3 (lxx text). See note on Matthew 4:21 where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of κατα katȧ It was a stinging rebuke. [source]
The word here for net is a casting-net (compare αμπιβαλλω amphiballō in Mark 1:16, casting on both sides). The net was thrown over the shoulder and spread into a circle In Matthew 4:20 and Matthew 4:21 another word occurs for nets (δικτυα diktua), a word used for nets of any kind. The large drag-net (σαγηνη sagēnē) appears in Matthew 13:47. [source]
See on Matthew 4:21. [source]
See note on Matthew 4:21. Getting ready that they might succeed better at the next haul. [source]
Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Corinthians 1:10, where Paul exhorts to be perfectly joined together ( κατηρτισμένοι ) in opposition to being divided. In Galatians 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint. [source]
Literally, a learner (or pupil) is not above the teacher. Precisely so in Matthew 10:24 where “slave” is added with “lord.” But here Luke adds: “But everyone when he is perfected shall be as his master” The state of completion, perfect passive participle, is noted in κατηρτισμενος katērtismenos The word is common for mending broken things or nets (Matthew 4:21) or men (Galatians 6:1). So it is a long process to get the pupil patched up to the plane of his teacher. [source]
These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Matthew 4:21), mentioned by name nowhere in John‘s Gospel, apparently because John is the author. We do not know who the “two others of his disciples” were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in Luke 5:1-11. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
Neuter singular of the verbal adjective rather than the substantive δυναμιν dunamin Endured (ηνεγκεν ēnegken). Constative second aorist active indicative of the old defective verb περω pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα katērtismena). Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα katērtismena). Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. [source]
Lit., adjusted. See on mending, Matthew 4:21; perfect, see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thessalonians 2:15, 1 Thessalonians 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. “The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments” (Lange). [source]
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Adjust. See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. [source]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
Added in order to distinguish him from James the son of Zebedee (Matthew 4:21; Matthew 10:2; Mark 10:35), who was still living, and from James the son of Alphaeus (Matthew 10:3). The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383, according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus' cousins. A third view bears the name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife. [source]
Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε artios fit, to equip thoroughly. Looking to thyself (καταρτιζω skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné{[28928]}š word. Ye which are spiritual (οι πνευματικοι hoi pneumatikoi). See note on 1 Corinthians 3:1. The spiritually led (Galatians 5:18), the spiritual experts in mending souls. Restore Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε artios fit, to equip thoroughly. Looking to thyself (καταρτιζω skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though καταρτισις katartisis in 2 Corinthians 13:9, both from καταρτιζω katartizō to mend (Matthew 4:21; Galatians 6:1). “For the mending (repair) of the saints.” [source]
Primarily, to adjust, fit together; so mend, Matthew 4:21. Of the creation of the world, Hebrews 11:3. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10; see on Romans 9:22. [source]
Old word from πλεω pleō to sail (Matthew 4:21). Another metaphor like “horses” “There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul‘s epistles put together” (Howson). [source]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER- putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]