KJV: But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
YLT: but I will show to you, whom ye may fear; Fear him who, after the killing, is having authority to cast to the gehenna; yes, I say to you, Fear ye Him.
Darby: But I will shew you whom ye shall fear: Fear him who after he has killed has authority to cast into hell; yea, I say to you, Fear him.
ASV: But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
ὑποδείξω | I will show |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: ὑποδείκνυμι Sense: to show by placing under (i. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τίνα | whom |
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τίς Sense: who, which, what. |
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φοβηθῆτε | you should fear |
Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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φοβήθητε | Fear |
Parse: Verb, Aorist Imperative Passive, 2nd Person Plural Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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τὸν | the [One who] |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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μετὰ | after |
Parse: Preposition Root: μετά Sense: with, after, behind. |
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ἀποκτεῖναι | killing |
Parse: Verb, Aorist Infinitive Active Root: ἀποκτείνω Sense: to kill in any way whatever. |
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ἐξουσίαν | authority |
Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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ἐμβαλεῖν | to cast |
Parse: Verb, Aorist Infinitive Active Root: ἐμβάλλω Sense: to throw in, cast into. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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γέενναν | hell |
Parse: Noun, Accusative Feminine Singular Root: γέεννα Sense: Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. |
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ναί | Yes |
Parse: Particle Root: ναί Sense: yea, verily, truly, assuredly, even so. |
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λέγω | I say |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
Greek Commentary for Luke 12:5
First aorist passive subjunctive deliberative retained in the indirect question. Τινα Tina is the accusative, the direct object of this transitive passive verb (note απο apo in Luke 12:4). [source]
First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also.After he hath killed (μετα το αποκτειναι meta to apokteinai). Preposition μετα meta with the articular infinitive. Literally, “After the killing” (first aorist active infinitive of the common verb αποκτεινω apokteinō to kill.Into hell See note on Matthew 5:22. Gehenna is a transliteration of τουτον ποβητητε Gė -Hinnom Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2 Kings 23:10) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world.This one fear (touton phobēthēte). As above. [source]
Preposition μετα meta with the articular infinitive. Literally, “After the killing” (first aorist active infinitive of the common verb αποκτεινω apokteinō to kill. [source]
See note on Matthew 5:22. Gehenna is a transliteration of τουτον ποβητητε Gė -Hinnom Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2 Kings 23:10) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world.This one fear (touton phobēthēte). As above. [source]
As above. [source]
Rev., warn. See on warned, Luke 3:7. [source]
See on Matthew 5:22. [source]
Reverse Greek Commentary Search for Luke 12:5
Repeated in Matthew 10:28 and Matthew 10:31 Note also the accusative case with the aorist passive subjunctive, transitive though passive. See same construction in Luke 12:5. In Matthew 10:28 the construction is with απο apo and the ablative, a translation Hebraism as in Luke 12:4 (Robertson, Grammar of the Greek N.T. in the Light of Historical Research, p. 577). [source]
An old poetic word from ευ eu and ευς Zeus as the ruler of the air and giver of fair weather. So men today say “when the sky is red at sunset.” It occurs on the Rosetta Stone and in a fourth century a.d. Oxyr. papyrus for “calm weather” that made it impossible to sail the boat. Aleph and B and some other MSS. omit Matthew 16:2 and Matthew 16:3. W omits part of Matthew 16:2. These verses are similar to Luke 12:54-56. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew. [source]
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” (ποικιλαις poikilais) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had “torments” (βασανοις basanois). The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, (δαιμονιζομενους και σεληνιαζομενους και παραλυτικους daimonizomenous kai selēniazomenous kai paralutikous), people possessed by demons, lunatics or “moon-struck” because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Matthew 17:15, paralytics (our very word). Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
Note this aorist participle with the future verb. The idea here is true to the etymology of the word, remaining under (υπομενω hupomenō) until the end. The divisions in families Jesus had predicted before (Luke 12:52.; Luke 14:25.). [source]
From ὕπο , under, and δείκνυμι ,to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder. Compare Luke 12:5; Acts 9:16; Acts 20:35. [source]
If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying “Whatever I have taken.” See on Luke 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58. [source]
First aorist passive subjunctive with μη mē ingressive aorist, do not become afraid of, with απο apo and the ablative like the Hebrew μη εχοντων περισσοτερον τι ποιησαι min and the English “be afraid of,” a translation Hebraism as in Matthew 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do (εχω mē echontōn perissoteron ti poiēsai). Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else. These ringing words (Luke 12:51-53) occur in Matthew 10:34-36 in the address to the Twelve for the Galilean tour. See discussion of details there. These family feuds are inevitable where only part cleave to Christ. In Matthew we have κατα kata with the genitive whereas in Luke it is επι epi with the dative (and accusative once). [source]
After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in Luke 12:15. There are similar sayings to these Luke 12:54-59 in Matthew 16:1; Matthew 5:25. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give Matthew 16:2, Matthew 16:3. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, “a shower” (ομβρος ombros Luke 12:54) due to clouds in the west, “a hot wave” (καυσων kausōn Luke 12:55) due to a south wind (νοτον noton) blowing, “fair weather” (ευδια eudia Matthew 16:2) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions. [source]
Changes to future indicative with μη ποτε mē pote as in Luke 12:58. [source]
This is the purpose of their coming. Matthew 3:7 has simply “to his baptism.” John‘s metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).Who warned you? (τις επεδειχεν υμιν tis hepedeixen humiṉ). The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι hupodeiknumi show under, point out, give a tip or private hint). [source]
The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι hupodeiknumi show under, point out, give a tip or private hint). [source]
The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T. [source]
Imperfect passive of συνεχω sunechō with the instrumental case of ποβος phobos See a similar use of this vigorous verb in Luke 12:50 of Jesus and in Philemon 1:23 of Paul. [source]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος penthera tou Simōnos). The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Some hold by the translation spirit, as Wyc., the spirit breatheth where it will. In Hebrew the words spirit and wind are identical. Πνεῦμα is from πνέω tobreathe or blow, the verb used in this verse (bloweth ), and everywhere in the New Testament of the blowing of the wind (Matthew 7:25, Matthew 7:27; Luke 12:55; John 6:18). It frequently occurs in the classics in the sense of wind. Thus Aristophanes, τὸ πνεῦμ ' ἔλαττον γίγνεται , the wind is dying away (“Knights,” 441), also in the New Testament, Hebrews 1:7, where the proper translation is, “who maketh His angels winds,” quoted from 1Kings href="/desk/?q=1ki+18:45&sr=1">1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. In the New Testament, in the sense of breath, 2 Thessalonians 2:8; Revelation 11:11. The usual rendering, wind, is confirmed here by the use of the kindred verb πνεῖ , bloweth, and by φωνὴν , sound, voice. Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night-wind sweeping through the narrow street. [source]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Apparently a temporary Nazarite vow like that in Numbers 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Numbers 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts 18:18). “It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here” (Page). The reading απ εαυτων aph' heautōn would mean that they had taken the vow voluntarily or of themselves (Luke 12:57; 2 Corinthians 3:5), while επ εαυτων eph' heautōn means that the vow lies on them still. [source]
“There are to us” (dative of possession as in Acts 18:10). Apparently members of the Jerusalem church. Which have a vow on them (ευχην εχοντες απ euchēn echontes aph' -- or επ εαυτων eph' heautōn). Apparently a temporary Nazarite vow like that in Numbers 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Numbers 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts 18:18). “It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here” (Page). The reading απ εαυτων aph' heautōn would mean that they had taken the vow voluntarily or of themselves (Luke 12:57; 2 Corinthians 3:5), while επ εαυτων eph' heautōn means that the vow lies on them still. [source]
Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites Luke 12:50, and Mark 10:38. In the absence of anything more satisfactory I adopt the explanation given above. [source]
See on taken, Luke 4:38; see on Acts 18:5. It is the word rendered I am in a strait, Philemon 1:23. Compare Luke 12:50. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road. [source]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ huper in this sense is more usual in Greek than αντι προ antiαρα οι παντες απετανον pro or any other preposition. Therefore all died (αρα ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
Rev., correctly, ye do - work; the latter being the stronger term as opposed to idleness. See on James 2:9. An idle man may do. Compare ἐργασία diligence Luke 12:58. [source]
Rend. hath sprung. In N.T. always of the rising of a heavenly body, sun or star, except Luke 12:54, of a cloud, and here. See lxx, Genesis 32:31; Exodus 22:3; Numbers 24:17; Judges 9:33; Isaiah 14:12; Isaiah 40:1; Malachi 4:2. Also of the springing up of plants, Genesis 2:5; Genesis 3:18; Deuteronomy 29:23; of the growing of the beard, 2 Samuel 10:5. [source]
Further purpose with the first aorist active subjunctive of αππαλλασσω appallassō old verb to change from, to set free from, in N.T. only here, Luke 12:58; Acts 19:12. Through fear of death Instrumental case of ποβος phobos The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgment after death (Hebrews 9:27.). Hence our need of Christ to break the power of sin and Satan in death. All their lifetime Present active infinitive with πας pas and the article in the genitive case with δια dia “through all the living.” Subject to bondage Old adjective from ενεχω enechō “held in,” “bound to,” with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: “I am the life.” Thank God for that. [source]
The parenthesis of the Revised Version here is unnecessary. The use of επι epi here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” Carnal ordinances But the correct text is undoubtedly simply δικαιωματα σαρκος dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα dikaiōmata Imposed Present middle or passive participle of επικειμαι epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. Until a time of reformation Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Διορτωσις Diorthōsis is a late word, here alone in N.T. (from διορτοω diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω anorthoō in Hebrews 12:12. Here for reformation like διορτωμα diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9). [source]
Both adjectives only here in New Testament. Ὑετὸν , rain, is rejected by all the best texts. The early rain fell in October, November, and December, and extended into January and February. These rains do not come suddenly, but by degrees, so that the farmer can sow his wheat or barley. The rains are mostly from the west or southwest (Luke 12:54), continuing two or three days at a time, and falling mostly in the night. Then the wind shifts to the north or east, and fine weather ensues (Proverbs 25:23). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (1 Samuel 12:16-18). See Introduction, on James' local allusions. [source]
Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, “a lictoribus trahi, to be dragged by the lictors to judgment;” Acts 8:3, of Saul haling or hauling men and women to prison; and Luke 12:58. [source]
Not very common compound Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.Drag you (ελκουσιν υμας helkousin humas). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.Before the judgment-seats “To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3. [source]
Associative instrumental case with συν sun In the lxx this late word (from καυσος kausos) is usually the sirocco, the dry east wind from the desert (Job 1:19). In Matthew 20:12; Luke 12:55 it is the burning heat of the sun. Either makes sense here.Withereth (εχηρανεν exēranen). Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of χηραινω xērainō old verb (from χηρος xēros dry or withered, Matthew 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life.Falleth Another gnomic aorist (second aorist active indicative) of εκπιπτω ekpiptō to fall out (off).The grace (η ευπρεπεια hē euprepeia). Old word (from ευπρεπης euprepēs well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty.Of the fashion of it “Of the face of it.” The flower is pictured as having a “face,” like a rose or lily.Perisheth (απωλετο apōleto). Another gnomic aorist (second aorist middle indicative of απολλυμι apollumi to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered.Shall fade away Future passive indicative of μαραινω marainō old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8.Goings (πορειαις poreiais). Old word from πορευω poreuō to journey, in N.T. only here and Luke 13:22 (of Christ‘s journey toward Jerusalem). The rich man‘s travels will come to “journey‘s end.” [source]
Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
Locative case πιστει pistei Στερεος Stereos is old adjective for solid like a foundation (2 Timothy 2:19).The same sufferings (τα αυτα των πατηματων ta auta tōn pathēmatōn). An unusual construction with the genitive rather than the usual τα αυτα πατηματα ta auta pathēmata perhaps as Hofmann suggests, “the same tax of sufferings” (“the same things in sufferings”). Probably this is correct and is like Xenophon‘s phrase in the Memorabilia (IV. 8. 8), τα του γηρως επιτελεισται ta tou gērōs epiteleisthai (to pay the tax of old age).Are accomplished Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
Better, as Rev., prove. See on 1 Peter 1:7; see on Luke 12:55. Compare the phrase discerning of spirits, 1 Corinthians 12:10. [source]
Lit., I have given. For a similar phrase see Luke 12:51. [source]
Perfect active indicative of διδωμι didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι didōmi door opened Perfect (triple reduplication) passive predicate participle of ανοιγω anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. [source]
First aorist passive (deponent) imperative of ποβεομαι phobeomai here transitive with the accusative as in Luke 12:5. It is a call to judgment with no hope offered except by implication (Acts 14:15.).Give him glory (δοτε αυτωι δοχαν dote autōi doxan). Second aorist active indicative of διδωμι didōmi For the phrase see Revelation 11:13.The hour is come Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]