KJV: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,
YLT: lading of gold, and silver, and precious stone, and pearl, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and every vessel of ivory, and every vessel of most precious wood, and brass, and iron, and marble,
Darby: lading of gold, and silver, and precious stones, and pearl, and fine linen, and purple, and silk, and scarlet dye, and all thyine wood, and every article in ivory, and every article in most precious wood, and in brass, and in iron, and in marble,
ASV: merchandise of gold, and silver, and precious stone, and pearls, and fine linen, and purple, and silk, and scarlet; and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and of brass, and iron, and marble;
| γόμον | cargo |
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Parse: Noun, Accusative Masculine Singular Root: γόμος Sense: a lading or freight of a ship, cargo, merchandise conveyed in a ship. |
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| χρυσοῦ | of gold |
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Parse: Noun, Genitive Masculine Singular Root: χρυσός Sense: precious things made of gold, golden ornaments. |
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| ἀργύρου | of silver |
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Parse: Noun, Genitive Masculine Singular Root: ἄργυρος Sense: silver. |
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| λίθου | of stone |
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Parse: Noun, Genitive Masculine Singular Root: λίθος Sense: a stone. |
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| τιμίου | precious |
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Parse: Adjective, Genitive Masculine Singular Root: τίμιος Sense: as of great price, precious. |
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| μαργαριτῶν | of pearls |
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Parse: Noun, Genitive Masculine Plural Root: μαργαρίτης Sense: a pearl. |
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| βυσσίνου | of fine linen |
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Parse: Adjective, Genitive Neuter Singular Root: βύσσινος Sense: a fine linen (garment). |
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| πορφύρας | of purple |
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Parse: Noun, Genitive Feminine Singular Root: πορφύρα Sense: the purple fish, a species of shell fish or mussel. |
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| σιρικοῦ | of silk |
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Parse: Adjective, Genitive Neuter Singular Root: σηρικός Sense: made of silk. |
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| κοκκίνου | of scarlet |
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Parse: Adjective, Genitive Neuter Singular Root: κόκκινος Sense: crimson, scarlet coloured. |
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| ξύλον | wood |
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Parse: Noun, Accusative Neuter Singular Root: ξύλον Sense: wood. |
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| θύϊνον | citron |
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Parse: Adjective, Accusative Neuter Singular Root: θύϊνος Sense: the citrus, an odoriferous North African tree used as incense, prized by the ancient Greeks and Romans on account of the beauty of its wood for various ornamental purposes. |
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| πᾶν | every |
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Parse: Adjective, Accusative Neuter Singular Root: πᾶς Sense: individually. |
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| σκεῦος | article |
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Parse: Noun, Accusative Neuter Singular Root: σκεῦος Sense: a vessel. |
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| ἐλεφάντινον | of ivory |
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Parse: Adjective, Accusative Neuter Singular Root: ἐλεφάντινος Sense: of ivory. |
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| ξύλου | wood |
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Parse: Noun, Genitive Neuter Singular Root: ξύλον Sense: wood. |
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| τιμιωτάτου | most precious |
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Parse: Adjective, Genitive Neuter Singular, Superlative Root: τίμιος Sense: as of great price, precious. |
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| χαλκοῦ | of bronze |
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Parse: Noun, Genitive Masculine Singular Root: χαλκός Sense: brass. |
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| σιδήρου | of iron |
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Parse: Noun, Genitive Masculine Singular Root: σίδηρος Sense: iron. |
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| μαρμάρου | of marble |
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Parse: Noun, Genitive Masculine Singular Root: μάρμαρος Sense: a stone, a rock. |
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Greek Commentary for Revelation 18:12
Genitive case after γομον gomon as are all the items to κοκκινου kokkinou Old adjective from βυσσος bussos (linen, Luke 16:19), here a garment of linen, in N.T. only Revelation 18:12, Revelation 18:16; Revelation 19:8, Revelation 19:14. [source]
Fabric colored with purple dye So the uncials here. Το σηρικον To sērikon (the silken fabric) occurs in Plutarch, Strabo, Arrian, Lucian, only here in N.T. Probably from the name of the Indian or Chinese people (οι Σηρες hoi Sēres) from whom the fabric came after Alexander invaded India. Silk was a costly article among the Romans, and for women as a rule.Scarlet See Revelation 17:4; Revelation 18:16.All thyine wood (παν χυλον τυινον pan xulon thuinon). Now accusative again without γομον gomon dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock‘s tail or the stripes of a tiger or panther. Here only in N.T.Of ivory Old adjective (from ελεπας elephas elephant) agreeing with σκευος skeuos (vessel), here only in N.T. Cf. Ahab‘s ivory palace (1 Kings 22:39).Of marble (μαρμαρου marmarou). Old word (from μαρμαιρω marmairō to glisten), genitive after σκευος skeuos (vessel), here only in N.T. [source]
So the uncials here. Το σηρικον To sērikon (the silken fabric) occurs in Plutarch, Strabo, Arrian, Lucian, only here in N.T. Probably from the name of the Indian or Chinese people (οι Σηρες hoi Sēres) from whom the fabric came after Alexander invaded India. Silk was a costly article among the Romans, and for women as a rule. [source]
See Revelation 17:4; Revelation 18:16.All thyine wood (παν χυλον τυινον pan xulon thuinon). Now accusative again without γομον gomon dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock‘s tail or the stripes of a tiger or panther. Here only in N.T.Of ivory Old adjective (from ελεπας elephas elephant) agreeing with σκευος skeuos (vessel), here only in N.T. Cf. Ahab‘s ivory palace (1 Kings 22:39).Of marble (μαρμαρου marmarou). Old word (from μαρμαιρω marmairō to glisten), genitive after σκευος skeuos (vessel), here only in N.T. [source]
Now accusative again without γομον gomon dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock‘s tail or the stripes of a tiger or panther. Here only in N.T. [source]
Old adjective (from ελεπας elephas elephant) agreeing with σκευος skeuos (vessel), here only in N.T. Cf. Ahab‘s ivory palace (1 Kings 22:39).Of marble (μαρμαρου marmarou). Old word (from μαρμαιρω marmairō to glisten), genitive after σκευος skeuos (vessel), here only in N.T. [source]
Old word (from μαρμαιρω marmairō to glisten), genitive after σκευος skeuos (vessel), here only in N.T. [source]
See on Luke 16:19. [source]
Properly an adjective, meaning pertaining to the Seres. From Σῆρες Seresa people of India, perhaps of modern China. Before the time of Justinian, when silkworms were first brought to Constantinople, it was thought that the Seres gathered or combed the downy substance woven by the worms from the leaves of certain trees. Hence Virgil speaks of the Seres, how they comb (depectant ) the fine fleeces from the leaves (“Georgics,” ii., 121). -DIVIDER- -DIVIDER- Silk was a costly article of luxury among the Romans, so that Tacitus relates that in the reign of Tiberius a law was passed against “men disgracing themselves with silken garments” (“Annals,” ii., 33). “Two hundred years after the age of Pliny,” says Gibbon, “the use of pure or even of mixed silks was confined to the female sex, till the opulent citizens of Rome and the provinces were insensibly familiarized with the example of Elagabalos, the first who, by this effeminate habit, had sullied the dignity of an emperor and a man. Aorelian complained that a pound of silk was sold at Rome for twelve ounces of gold” (“Decline and Fall,” ch. xl.). -DIVIDER- -DIVIDER- At the time of Justinian the Persians held a monopoly of this trade. Two missionary monks residing in China imparted to Justinian the project of introducing the eggs of the silkworm into Europe, and returning to China concealed the eggs in a hollow cane and so transported them. [source]
See on Luke 16:19. [source]
See on Matthew 27:6. [source]
Only here in the New Testament. From θυία or θύα thecitrus, a North-African tree, a native of Barbary, used as incense and for inlaying. Pliny speaks of a mania among the Romans for tables made of this wood. The most expensive of these were called orbes, circles, because they were massive plates of wood cut from the stem in its whole diameter. Pliny mentions plates four feet in diameter, and nearly six inches thick. The most costly were those taken from near the root, both because the tree was broadest there, and because the wood was dappled and speckled. Hence they were described by different epithets according as the markings resembled those of the tiger, the panther, or the peacock. [source]
See on 1 Peter 3:7, and see on Acts 9:15. Also see on goods, Matthew 12:29; see on Mark 3:27; and see on strake sail, Acts 27:17. [source]
Only here in the New Testament. References to ivory are frequent in the Old Testament. The navy of Tarshish brought ivory to Solomon with apes and peacocks (1 Kings 10:22). His great throne was made of it (1 Kings 10:18). Ahab's ivory palace (1 Kings 22:39) was probably a house with ivory panels. “Ivory palaces” are mentioned in Psalm 45:8, and “houses of ivory” in Amos 3:15. The Assyrians carried on a great trade in this article. On the obelisk in the British Museum the captives or tribute-bearers are represented as carrying tusks. The Egyptians early made use of it in decoration, bringing it mostly from Ethiopia, where, according to Pliny, ivory was so plentiful that the natives made of it door-posts and fences, and stalls for their cattle. In the early ages of Greece ivory was frequently employed for ornamental purposes, for the trappings of horses, the handles of kegs, and the bosses of shields. Homer represents an Asiatic woman staining ivory with purple to form trappings for horses, and describes the reins of chariot-horses as adorned with ivory. The statue of Jupiter by Phidias was of ivory and gold. In the “Odyssey” of Homer, Telemachus thus addresses his companion, the son of Nestor as they contemplate the splendor of Menelaus' palace:“See, son of Nestor, my beloved friend,In all these echoing rooms the sheen of brass, Of gold, of amber and of ivory;-DIVIDER- Such is the palace of Olympian Jove.”“Odyssey,” iv., 71-74. [source]
From μαρμαίρω tosparkle or glisten. [source]
Reverse Greek Commentary Search for Revelation 18:12
” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
An adjective. Found only here, John 19:5, and Revelation 18:16. Mark uses the noun πορφύρα , purple, which also occurs in Revelation 17:4; Revelation 18:12. See on Luke 16:19. Matthew has κοκκίνην , scarlet. [source]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος hagiōtatos Judges 1:20, τιμιωτατος timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω thrēskeuō and this from τρησκος thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
This is a true superlative (not elative) and one of the three (also αγιωτατος hagiōtatos Judges 1:20, τιμιωτατος timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
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]
Merchandise is not in the text. It resumes the construction of γόμον merchandisewith the genitive in Revelation 18:12. [source]
Only here, Revelation 18:12, and Acts 21:3. From γέμω tobe full. Hence, literally, lading or cargo. So Rev., in margin. The main features of the following description are taken from that of the destruction of Tyre, Ezekiel 26,27. -DIVIDER- -DIVIDER- [source]
Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19. [source]
Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. [source]
Reason enough for their sorrow over Rome‘s fall. Γομος Gomos is old word (from γεμω gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον gomon), imports into the port of Rome. Only a few need any comment. [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Genitive case after γομον gomon as are all the items to κοκκινου kokkinou Old adjective from βυσσος bussos (linen, Luke 16:19), here a garment of linen, in N.T. only Revelation 18:12, Revelation 18:16; Revelation 19:8, Revelation 19:14. [source]
Here then is a return to the construction of the genitive after γομον gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles). [source]
Listed above in Revelation 18:12-14. [source]
Accusative retained after this passive verb of clothing, as so often. Πορπυρους Porphurous is old adjective for purple (from πορπυρα porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος kokkinos Perfect passive participle of χρυσοω chrusoō old verb, to gild, to adorn with gold, here alone in N.T.With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.Full of abominations Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Present active indicatives of κλαιω klaiō and πεντεω pentheō as in Revelation 18:9 (for κλαιω klaiō), Revelation 18:15, and Revelation 18:19.For no man buyeth their merchandise any more (οτι τον γομον αυτων ουδεις αγοραζει ουκετι hoti ton gomon autōn oudeis agorazei ouketi). Reason enough for their sorrow over Rome‘s fall. Γομος Gomos is old word (from γεμω gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον gomon), imports into the port of Rome. Only a few need any comment. [source]
A fragrant plant of India, αμομυμ amomum for perfume.Incense (τυμιαματα thumiamata). See Revelation 5:8; Revelation 8:3.Ointment See Matthew 26:7.Frankincense (λιβανον libanon). See Revelation 8:3.Fine flour Old word for finest wheaten flour, here only in N.T.Of horses (ιππων hippōn). Here then is a return to the construction of the genitive after γομον gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα sōma for slave in the Egyptian Delta. Return to the accusative πσυχας psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος sōmatemporos (body merchant). [source]
See Matthew 26:7.Frankincense (λιβανον libanon). See Revelation 8:3.Fine flour Old word for finest wheaten flour, here only in N.T.Of horses (ιππων hippōn). Here then is a return to the construction of the genitive after γομον gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα sōma for slave in the Egyptian Delta. Return to the accusative πσυχας psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος sōmatemporos (body merchant). [source]
Old word for finest wheaten flour, here only in N.T.Of horses (ιππων hippōn). Here then is a return to the construction of the genitive after γομον gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα sōma for slave in the Egyptian Delta. Return to the accusative πσυχας psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος sōmatemporos (body merchant). [source]