KJV: Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
YLT: And there was a certain one ailing, Lazarus, from Bethany, of the village of Mary and Martha her sister --
Darby: Now there was a certain man sick, Lazarus of Bethany, of the village of Mary and Martha her sister.
ASV: Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha.
δέ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τις | a certain [man] |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἀσθενῶν | ailing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀσθενέω Sense: to be weak, feeble, to be without strength, powerless. |
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Λάζαρος | Lazarus |
Parse: Noun, Nominative Masculine Singular Root: Λάζαρος Sense: an inhabitant of Bethany, beloved by Christ and raised from the dead by him. |
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Βηθανίας | Bethany |
Parse: Noun, Genitive Feminine Singular Root: Βηθανία Sense: a village at the Mount of Olives, about two miles (3 km) from Jerusalem, on or near the normal road to Jericho. |
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κώμης | village |
Parse: Noun, Genitive Feminine Singular Root: κώμη Sense: the common sleeping place to which labourers in the field return, a village. |
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Μαρίας | of Mary |
Parse: Noun, Genitive Feminine Singular Root: Μαρία Sense: Mary the mother of Jesus. |
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Μάρθας | Martha |
Parse: Noun, Genitive Feminine Singular Root: Μάρθα Sense: was the sister of Lazarus and Mary of Bethany. |
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ἀδελφῆς | sister |
Parse: Noun, Genitive Feminine Singular Root: ἀδελφή Sense: a full, own sister. |
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αὐτῆς | of her |
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for John 11:1
Periphrastic imperfect active of αστενεω astheneō old verb (from αστενης asthenēs α a privative, and στενος sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας apo and απο ek between Bethany as the residence and some other village Note εκ της κωμης Marthas not Μαριας και Μαρτας Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
Marking the interruption to Jesus' retirement (John 10:40). [source]
See on Luke 16:20. [source]
Reverse Greek Commentary Search for John 11:1
A Hebrew name, meaning twin, and translated by the Greek Didymus (John 11:16). [source]
This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in Luke 9:34 when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means sons of tumult, sons of thunder in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (Mark 3:19). Andrew, (from ανηρ anēr a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John‘s Gospel (John 21:2). He probably had both names. Matthew is a Hebrew name meaning gift of God Thomas is Hebrew and means Twin (Didymus, John 11:16). There are two uses of the name of James Thaddeus is another name for Lebbaeus. [source]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
The word may mean either without reserve (John 10:24; John 11:14), or without fear (John 11:54). [source]
In view of the distinction which John habitually makes between the Jews and the multitude, the use of the latter term here is noticeable, since Jews occurs at John 11:19, John 11:31, John 11:36. It would seem to indicate that a miscellaneous crowd had gathered. Rev., the multitude. See on John 1:19. [source]
Akin to the verb in John 11:11. Wyc., the sleeping of sleep. Tyndale's Version of the New Testament, the natural sleep. [source]
The correct reading is βηθανία , Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32, Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13). [source]
Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23. [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
Referring to John 1:28 (Bethany beyond Jordan). Παλιν Palin does not mean that the other visit was a recent one. At the first Adverbial accusative (extent of time). Same idiom in John 12:16; John 19:39. Here the identical language of John 1:28 is used with the mere addition of το πρωτον to prōton And there he abode Imperfect (continued) active of μενω menō though some MSS. have the constative aorist active εμεινεν emeinen Probably from here Jesus carried on the first part of the later Perean Ministry (Luke 13:22-16:10) before the visit to Bethany at the raising of Lazarus (John 11:1-44). [source]
First aorist active indicative of αποστελλω apostellō and present active participle. The message was delivered by the messenger. Thou lovest Πιλεω Phileō means to love as a friend (see πιλος philos in John 11:11) and so warmly, while αγαπαω agapaō (akin to αγαμαι agamai to admire, and αγατος agathos good) means high regard. Here both terms occur of the love of Jesus for Lazarus Both occur of the Father‘s love for the Son Hence the distinction is not always observed. [source]
Επειτα Epeita (only here in John) means thereafter (Luke 16:7) and it is made plainer by the addition of μετα τουτο meta touto (cf. John 2:12; John 11:11), meaning after the two days had elapsed. Let us go into Judea again Volitive (hortative) subjunctive of αγω agō (intransitive use as in John 11:11, John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (John 10:39) to this haven in Bethany beyond Jordan (John 10:40). [source]
Periphrastic imperfect active of αστενεω astheneō old verb (from αστενης asthenēs α a privative, and στενος sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας apo and απο ek between Bethany as the residence and some other village Note εκ της κωμης Marthas not Μαριας και Μαρτας Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
This description is added to make plainer who Mary is “whose brother Lazarus was sick” There is an evident proleptic allusion to the incident described by John in John 12:1-8 just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing Note the Aramaic form Μαριαμ Mariam as usual in John, but Μαριας Marias in John 11:1. When John wrote, it was as Jesus had foretold (Matthew 26:13), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of Luke 7:36-50 is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: “The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as αμαρτωλος hamartōlos This critical and artistic heresy has already been discussed in Vol. 2 on Luke‘s Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in John 8:2 and that the details in Luke 7:36-50; John 12:1-8 have only superficial resemblances and serious disagreements. John is not here alluding to Luke‘s record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes? [source]
That they may witness his raising from the grave. That I was not there Imperfect middle ημην ēmēn of the later Greek instead of the common active ην ēn in indirect discourse in place of the usual present retained as in John 11:13. To the intent ye may believe Purpose clause with ινα hina and the ingressive aorist active subjunctive, “that ye may come to believe” (more than you do). See the same use of the ingressive aorist in επιστευσαν episteusan (John 2:11) where the disciples gained in belief. Nevertheless let us go to him Volitive subjunctive, repeating the proposal of John 11:7. He is dead, but no matter, yea all the more let us go on to him. [source]
Explanatory parenthesis with past perfect as in John 11:19. Martha had her interview while he was still coming (John 11:20) and left him (went off, απηλτεν apēlthen John 11:28) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, “as though He would meet the sisters away from the crowd of mourners.” [source]
Jesus pointedly reminds Martha of his promise to raise Lazarus (John 11:25.). That if thou believedst Indirect discourse with εαν ean and the first aorist active subjunctive (condition of third class) retained after the secondary tense ειπον eipon He had not said this very phrase, εαν πιστευσηις ean pisteusēis to Martha, but he did say to her: Πιστευεις τουτο Pisteueis touto (Believest thou this?). He meant to test Martha as to her faith already hinted at (John 11:22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (John 11:15). Thou shouldest see the glory of God Future middle indicative of the old defective verb οραω horaō retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (John 11:4) and as he meant Martha to understand (John 11:25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard‘s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched. [source]
The use of αρτι arti (right now, this minute) instead of νυν nun (at this time, John 13:36) illustrates the impatience of Peter. I will lay down my life for thee Future active indicative of τιτημι tithēmi Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (John 11:16), he is not afraid of danger. He had heard Christ‘s words about the good shepherd (John 10:11) and knew that such loyalty was the mark of a good disciple. [source]
Purpose clause with ινα hina and the second aorist active subjunctive of γινωσκω ginōskō Elliptical construction (cf. John 9:3; John 13:18; John 15:25). “But I surrendered myself to death,” etc., before ινα hina Arise, let us go hence Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7, John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7, John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
Χρονον Chronon is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (John 8:12) and urges that they take advantage of their privilege “while ye have the light” That darkness overtake you not Purpose (negative) with ινα μη hina mē and second aorist active subjunctive of καταλαμβανω katalambanō See this verb in John 1:5. In 1 Thessalonians 5:4 this verb occurs with ημερα hēmera (day) overtaking one like a thief. Knoweth not whither he goeth See John 11:10 for this idea and the same language in 1 John 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers. [source]
The same expression applied to Thomas in John 11:16; John 21:2, but nowhere else in N.T. Old word for twin (double), “the pessimist of the apostolic band” (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead. [source]
Locative case of πλοιαριον ploiarion (diminutive) for the larger boat For πηχυς pēchus cubit, see Matthew 6:27 and for ως απο hōs apo see John 11:18. Dragging Present active participle of συρω surō for which see Acts 8:3. [source]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Lit., those aroused Paul. In later writers, used to denote the principal person alone, as John 11:19, came to Mary and Martha; where the Greek literally reads, came to the women around Mary and Martha. Paul, and not Barnabas, now appears as the principal person. [source]
So here, either the dative, the object of υπηρετησας hupēretēsas if γενεαι geneāi is locative, or the instrumental case “by the counsel of God” which again may be construed either with υπηρετησας hupēretēsas (having served) or after εκοιμητη ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομαι Koimaomai for death we have already had (Acts 7:60). So Jesus (John 11:11) and Paul (1 Corinthians 15:6, 1 Corinthians 15:51). Was laid (προσετετη prosetethē). Was added unto (first aorist passive indicative of προστιτημι prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). Saw corruption As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
Old word, not to know No advantage in ignorance of itself. Concerning them that fall asleep (περι των κοιμωμενων peri tōn koimōmenōn). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων kekoimēmenōn of many later MSS. From old κοιμαω koimaō to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John 11:11) and N.T. generally (cf. our word cemetery). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. Even as the rest which have no hope This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none. [source]
Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων kekoimēmenōn of many later MSS. From old κοιμαω koimaō to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John 11:11) and N.T. generally (cf. our word cemetery). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. [source]
Better, as Rev., I have all boldness. Παῤῥησία boldnessis opposed to fear, John 7:13; to ambiguity or reserve, John 11:14. The idea of publicity may attach to it as subsidiary, John 7:4. [source]
“From which day.” See Luke 7:45.Fell asleep (εκοιμητησαν ekoimēthēsan). First aorist passive indicative of κοιμαω koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).Continue Present active indicative of διαμενω diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
First aorist passive indicative of κοιμαω koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place). [source]
See on offend, Matthew 5:29. For the image in John, see John 6:61; John 11:9; John 16:1; Revelation 2:14. The meaning is not that he gives no occasion of stumbling to others, but that there is none in his own way. See John 11:9, John 11:10. [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Meaning destruction. Compare Job 26:6; Job 28:22; Proverbs 15:11. Here the Destroyer, as is evident from the Greek equivalent Ἁπολλύων Apollyon destroyer. Perdition is personified. It is after John's manner to give the Hebrew with the Greek equivalent. Compare John 1:38, John 1:42; John 4:25; John 9:7; John 11:16, etc. [source]
A usual form of expression with John. See John 1:39; John 6:19; John 11:18. [source]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]
Old word (from χαλαω chalaō to slacken), in N.T. only here and James 3:3. Bold picture.As far as a thousand and six hundred furlongs (απο σταδιων χιλιων εχακοσιων apo stadiōn chiliōn hexakosiōn). A peculiar use of απο apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth. [source]
A peculiar use of απο apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth. [source]
Ablative case with εχωτεν exōthen (like εχω exō). This was the usual place (Hebrews 13:12). See εχωτεν exōthen in Revelation 11:2. Joel (Joel 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God‘s enemies. Cf. Zechariah 14:4.Blood from the winepress (αιμα εκ της ληνου haima ek tēs lēnou). Bold imagery suggested by the colour of the grapes.Unto the bridles Old word (from χαλαω chalaō to slacken), in N.T. only here and James 3:3. Bold picture.As far as a thousand and six hundred furlongs (απο σταδιων χιλιων εχακοσιων apo stadiōn chiliōn hexakosiōn). A peculiar use of απο apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth. [source]