The Meaning of Matthew 9:1 Explained

Matthew 9:1

KJV: And he entered into a ship, and passed over, and came into his own city.

YLT: And having gone to the boat, he passed over, and came to his own city,

Darby: And going on board the ship, he passed over and came to his own city.

ASV: And he entered into a boat, and crossed over, and came into his own city.

KJV Reverse Interlinear

And  he entered  into  a ship,  and passed over,  and  came  into  his own  city. 

What does Matthew 9:1 Mean?

Verse Meaning

Jesus arrived back in Capernaum having traveled there by boat. This is another transitional verse that sets the stage for what follows.

Context Summary

Matthew 9:1-8 - The Forgiver Of Sins
How inventive and ingenious is human love! Not improbably this was a young man and the others had been his schoolmates and friends for years. They had come to a steadfast faith in Jesus, and it was in response to their faith that the miracle was wrought. If only four earnest Christians would take one unbeliever or sinner in hand, we should see new miracles of grace.
Sin lies at the root of all suffering and disease. God's ideal is a fair and healthy body adapted to all the demands we make on it. In this ease there was evidently a close connection between the man's paralysis and some former act or acts of sin that lay heavily on conscience and heart. It was as easy for our Lord to utter one sentence as another, and the power which accompanied His utterance in the physical sphere proved that He had equal power in the spirit-world.
His critics were perfectly right. Either He blasphemed or He was the Son of God. Note that title, Son of man. Jesus was the last Adam, the second man. See 1 Corinthians 15:45. [source]

Chapter Summary: Matthew 9

1  Jesus heals a paralytic
9  calls Matthew from the receipt of custom;
10  eats with tax collectors and sinners;
14  defends his disciples for not fasting;
20  cures the sick woman;
23  raises Jairus' daughter from death;
27  gives sight to two blind men;
32  heals a mute man possessed of a demon;
36  and has compassion on the multitude

Greek Commentary for Matthew 9:1

His own city [την ιδιαν πολιν]
Capernaum (Mark 2:1; Matthew 4:13). [source]

Reverse Greek Commentary Search for Matthew 9:1

Matthew 26:29 New [καινὸν]
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
Matthew 12:7 The guiltless [τους αναιτιους]
So in Matthew 12:5. Common in ancient Greek. No real ground against, it means αν — an + αιτιος — aitios Jesus quotes Hosea 6:6 here as he did in Matthew 9:13. A pertinent prophecy that had escaped the notice of the sticklers for ceremonial literalness and the letter of the law. [source]
Matthew 22:10 The wedding [ο γαμος]
But Westcott and Hort rightly read here ο νυμπων — ho numphōn marriage dining hall. The same word in Matthew 9:15 means the bridechamber. [source]
Matthew 22:15 Went [πορευτεντες]
So-called deponent passive and redundant use of the verb as in Matthew 9:13: “Go and learn.” [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]
Mark 6:20 Observed him [συνετήρει]
A mistranslation. Rev., kept him safe. Peculiar to Mark. Compare Matthew 9:17, are preserved; Luke 2:19, kept; σύν , closely; τηρεῖν , to preserve or keep, as the result of guarding. See on John 17:12, and reserved, 1 Peter 1:4. [source]
Mark 2:21 Seweth on [επιραπτει]
Here only in the N.T. or elsewhere, though the uncompounded verb ραπτω — rhaptō (to sew) is common enough, sews upon: in Matthew 9:16 and Luke 5:37 use επιβαλλει — epiballei put upon or clap upon. [source]
Mark 5:23 My little daughter [το τυγατριον μου]
Diminutive of τυγατηρ — thugatēr (Matthew 9:18). “This little endearing touch in the use of the diminutive is peculiar to Mark” (Vincent). “Is at the point of death” Has it in the last stages. Matthew 9:18 has: “has just died” It was a tragic moment for Jairus. [source]
Mark 2:18 John‘s disciples and the Pharisees were fasting [ησαν οι ματηται Ιωανου και οι Παρισαιοι νηστευοντες]
The periphrastic imperfect, so common in Mark‘s vivid description. Probably Levi‘s feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). So there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew 18:1.; Luke 7:33-35), but neither one pleased all the popular critics. These learners (ματηται — mathētai) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (οι ματηται Ιωανου και οι ματηται των Παρισαιων — hoi mathētai Iōanou kai hoi mathētai tōn Pharisaiōn) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. So today we find various hostile groups combining against our Lord and Saviour. See notes on Matthew 9:14-17 for comments. Matthew has here followed Mark closely. [source]
Luke 5:37 Bottles [ἀσκοὺς]
Rev., wine-skins. See on Matthew 9:17. [source]
Luke 11:41 Such things as ye have [τὰ ἐνόντα]
Only here in New Testament. Commentators differ as to the meaning, but generally reject that of the A. V. Rev., those things which are within. The meaning is, give alms of the contents of the cups and platters. Jesus is insisting upon inward righteousness as against pharisaic externalism, and says: “Your virtue consists in washing the outside, and making a respectable appearance. Cultivate rather the loving, brotherly spirit of inward righteousness, which will prompt you to give of the food which the vessels contain (that which is within) to your suffering brother.” “Do you think it is enough to wash your hands before eating? There is a surer means. Let some poor man partake of your meats and wines” (Godet). So Bengel, Meyer, Alford. Compare Matthew 9:13; Hosea 6:6. Wyc., That thing that is over (i.e., remaining in the dishes) give ye alms. [source]
Luke 15:1 All the publicans and sinners [παντες οι τελωναι και οι αμαρτωλοι]
The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (Luke 5:30; Matthew 9:11), but not here. The publicans are put on the same level with the outcasts or sinners. So in Luke 14:2 the repeated article separates Pharisees and scribes as not quite one. The use of “all” here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time. [source]
Luke 3:12 Also publicans [και τελωναι]
We have had the word already in Matthew (Matthew 5:46; Matthew 9:10; Matthew 11:19; Matthew 18:17; Matthew 21:31.) and Mark (Mark 11:15.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from τελος — telos tax, and ωνεομαι — ōneomai to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. [source]
Luke 5:29 Publicans and others [τελωνων και αλλων]
Luke declines here to use “sinners” like Mark 2:15 and Matthew 9:10 though he does so in Luke 5:30 and in Luke 15:1. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair.Were sitting at meat with them (ησαν μετ αυτων κατακειμενοι — ēsan met' autōn katakeimenoi). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus. [source]
Luke 5:31 They that are whole [οι υγιαινοντες]
Old Greek word for good health from υγιης — hugiēs sound in body. So also in Luke 7:10; Luke 15:27; 3 John 1:2. This is the usual word for good health used by Greek medical writers. Mark 2:17; Matthew 9:12 have οι ισχυοντες — hoi ischuontes (those who have strength). [source]
Luke 5:32 To repentance [εις μετανοιαν]
Alone in Luke not genuine in Mark 2:17; Matthew 9:12. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between “righteous” and “sinners” to score them and to answer their criticism. At the other times he will show that they only pretend to be “righteous” and are “hypocrites” in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ. [source]
Luke 5:33 And make supplications [και δεησεις ποιουνται]
Only in Luke.But thine (οι δε σοι — hoi de soi). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark 2:18; Matthew 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism. [source]
Luke 5:33 But thine [οι δε σοι]
Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark 2:18; Matthew 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism. [source]
Luke 5:35 Then in those days [τοτε εν εκειναις ταις ημεραις]
Here Mark 2:20 has “then in that day,” and Matthew 9:15 only “then.” [source]
Luke 5:36 Rendeth [σχισας]
This in Luke alone. Common verb. Used of splitting rocks (Matthew 27:51). Our word schism comes from it.Putteth it (επιβαλλει — epiballei). So Matthew 9:16 when Mark 2:21 has επιραπτει — epiraptei (sews on). The word for “piece” or “patch” (επιβλημα — epiblēma) in all the three Gospels is from the verb επιβαλλω — epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος — kainos (fresh), νεος — neos (new), and παλαιος — palaios (old).He will rend the new Future active indicative. So the best MSS.Will not agree (ου συμπωνησει — ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα — cheiron schisma). [source]
Luke 5:36 Putteth it [επιβαλλει]
So Matthew 9:16 when Mark 2:21 has επιραπτει — epiraptei (sews on). The word for “piece” or “patch” (επιβλημα — epiblēma) in all the three Gospels is from the verb επιβαλλω — epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος — kainos (fresh), νεος — neos (new), and παλαιος — palaios (old). [source]
Luke 5:36 He will rend the new [και το καινον σχισει]
Future active indicative. So the best MSS.Will not agree (ου συμπωνησει — ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα — cheiron schisma). [source]
Luke 5:36 With the old [τωι παλαιωι]
Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα — cheiron schisma). [source]
Luke 7:36 That he would eat with him [ινα παγηι μετ αυτου]
Second aorist active subjunctive. The use of ινα — hina after ερωταω — erōtaō (see also Luke 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luke 11:37; Luke 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke 5:29; Mark 2:15; Matthew 9:10) and even invited himself to be the guest of Zaccheus (Luke 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer). [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]
John 3:29 Friend of the bridegroom []
Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Matthew 9:15, where the phrase children of the bridechamber is used. (See on Mark 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride's good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Exodus 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. The Baptist represents himself as standing in the same relation to Jesus. [source]
John 14:2 House [οἰκίᾳ]
The dwelling-place. Used primarily of the edifice (Matthew 7:24; Matthew 8:14; Matthew 9:10; Acts 4:34). Of the family or all the persons inhabiting the house (Matthew 12:25; John 4:53; 1 Corinthians 16:15; Matthew 10:13). Of property (Matthew 23:14; Mark 12:40). Here meaning heaven. [source]
John 5:21 Quickeneth whom he will [ους τελει ζωοποιει]
Present active indicative of ζωοποιεω — zōopoieō (from ζωοποιος — zōopoios making alive), common in Paul (1 Corinthians 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke 7:22; Matthew 11:5), and the raising of Jairus‘ daughter (Matthew 9:18, Matthew 9:22-26). Jesus exercises this power on those “whom he wills.” Christ has power to quicken both body and soul. [source]
John 7:43 A division [σχισμα]
A clear split. See Matthew 9:16 for the word from σχιζω — schizō to rend. Used again in John 9:16; John 10:19. [source]
John 2:9 Tasted [εγευσατο]
First aorist middle indicative of γευομαι — geuomai As it was his function to do. The water now become wine Accusative case, though the genitive also occurs with γευομαι — geuomai Perfect passive participle of γινομαι — ginomai and οινον — oinon predicative accusative. The tablemaster knew nothing of the miracle, “whence it was” The servants knew the source of the water, but not the power that made the wine. Calleth the bridegroom As apparently responsible for the supply of the wine (thou hast kept τετηρηκας — tetērēkas). See Matthew 9:15 for νυμπιος — numphios When men have drunk freely Indefinite temporal clause with οταν — hotan and first aorist passive subjunctive of μετυσκω — methuskō The verb does not mean that these guests are now drunk, but that this is a common custom to put “the worse” But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in 1Cor 8-10 and in Rom 14, 15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin. [source]
Romans 11:12 Fullness [πλήρωμα]
See on John 1:16. The word may mean that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28; Matthew 9:16; Mark 6:43); that which is filled (Ephesians 1:23); possibly the act of filling (Romans 13:10), though this is doubtful. Here in the first sense: the fullness of their number contrasted with the diminution. They will belong as an integral whole to the people of God. [source]
Romans 11:13 Inasmuch then [επ οσον μεν ουν]
Not temporal, quamdiu, “so long as” (Matthew 9:15), but qualitative quatenus “in so far then as” (Matthew 25:40). I glorify my ministry (την διακονιαν μου δοχαζω — tēn diakonian mou doxazō). As apostle to the Gentiles (ετνων αποστολος — ethnōn apostolos objective genitive). Would that every minister of Christ glorified his ministry. [source]
1 Corinthians 1:10 Divisions [σχίσματα]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
1 Corinthians 1:10 Through the name [δια του ονοματος]
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]
1 Corinthians 1:10 All speak [Σχισμα]
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]
1 Corinthians 1:10 There be no divisions among you [σχιζω]
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). [source]
Colossians 3:9 The old man [τον παλαιον αντρωπον]
Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος — Palaios is ancient in contrast with νεος — neos (young, new) as in Matthew 9:17 or καινος — kainos (fresh, unused) as in Matthew 13:52. [source]
Colossians 3:9 Seeing that ye have put off [απεκδυσαμενοι]
First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομαι — apekduomai for which see note on Colossians 2:15. The απο — apo has the perfective sense (wholly), “having stripped clean off.” The same metaphor as αποτεστε — apothesthe in Colossians 3:8. The old man (τον παλαιον αντρωπον — ton palaion anthrōpon). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος — Palaios is ancient in contrast with νεος — neos (young, new) as in Matthew 9:17 or καινος — kainos (fresh, unused) as in Matthew 13:52. With his doings Practice must square with profession. [source]
Hebrews 11:22 When he died [τελευτῶν]
Comp. Genesis 1:26, lxx. The verb means to finish or close, with life understood. Always in this sense in N.T. See Matthew 2:19; Matthew 9:18; Luke 7:2, etc. Never used by Paul. Rend. “when near his end.” [source]
Hebrews 1:6 And let all the angels of God worship him [καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ]
Προσκυνεῖν toworship mostly in the Gospels, Acts, and Apocrypha. In Paul only 1 Corinthians 14:25. Very often in lxx. Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Matthew 9:18; Matthew 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Acts 10:25. The quotation is not found in the Hebrew of the O.T., but is cited literally from lxx, Deuteronomy 32:43. It appears substantially in Psalm 96:7. For the writer of Hebrews the lxx was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew. [source]
James 2:13 Glorieth against [κατακαυχαται]
Present middle indicative of the old compound verb κατακαυχαομαι — katakauchaomai to exult over (down), in N.T. only here, James 3:14; Romans 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Romans 8:31-39; Matthew 9:13; Matthew 12:7. [source]
2 Peter 1:13 So long as [επ οσον]
For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι — skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη — skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος — skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω — diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω — hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
1 John 2:7 Old [παλαιὰν]
Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER-
-DIVIDER-
The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]

Revelation 2:8 Is alive [ἔζησεν]
Lit., lived. Rev., properly, lived again; the word being used of restoration to life. See, for a similar usage, Matthew 9:18; John 5:25. [source]
Revelation 19:7 The marriage of the Lamb []
For the figure, compare Isaiah 54:1-8; Ezekiel 16:7-14; Hosea 2:19; Matthew 9:15; John 3:29; Ephesians 5:25. [source]
Revelation 19:7 Let us give [δωμεν]
Second aorist active subjunctive of διδωμι — didōmi but A reads δωσομεν — dōsomen (future active) and P δωσωμεν — dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου — ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 The marriage of the Lamb [ο γαμος του αρνιου]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]

What do the individual words in Matthew 9:1 mean?

And having entered into a boat He passed over came to the own city
Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν ἦλθεν εἰς τὴν ἰδίαν πόλιν

ἐμβὰς  having  entered 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἐμβαίνω  
Sense: to go into, step into.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
πλοῖον  a  boat 
Parse: Noun, Accusative Neuter Singular
Root: πλοῖον  
Sense: a ship.
διεπέρασεν  He  passed  over 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διαπεράω  
Sense: to pass over, cross over, i.
ἦλθεν  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
ἰδίαν  own 
Parse: Adjective, Accusative Feminine Singular
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
πόλιν  city 
Parse: Noun, Accusative Feminine Singular
Root: πόλις  
Sense: a city.