KJV: And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
YLT: and a certain centurion's servant being ill, was about to die, who was much valued by him,
Darby: And a certain centurion's bondman who was dear to him was ill and about to die;
ASV: And a certain centurion's servant, who was dear unto him, was sick and at the point of death.
Ἑκατοντάρχου | Of a centurion |
Parse: Noun, Genitive Masculine Singular Root: ἑκατοντάρχης Sense: an officer in the Roman army. |
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τινος | a certain |
Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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δοῦλος | servant |
Parse: Noun, Nominative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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κακῶς | sick |
Parse: Adverb Root: κακῶς Sense: miserable, to be ill. |
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ἔχων | being |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἔχω Sense: to have, i.e. to hold. |
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ἤμελλεν | was about |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: μέλλω Sense: to be about. |
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τελευτᾶν | to die |
Parse: Verb, Present Infinitive Active Root: τελευτάω Sense: to finish, bring to and end, close. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἔντιμος | valued highly |
Parse: Adjective, Nominative Masculine Singular Root: ἔντιμος Sense: held in honour, prized, precious. |
Greek Commentary for Luke 7:2
Slave of a certain centurion (Latin word centurio, commander of a century or hundred). Mark 15:39, Mark 15:44 has the Latin word in Greek letters, χεντυριο kenturiōn The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luke 23:47. The Greek has two forms of the word, both from κεντυριων hekaton hundred, and εκατον archō to rule, and they appear to be used interchangeably. So we have αρχω hekatontarchos here, the form is -εκατονταρχος archos and αρχος hekatontarchēs the form is -εκατονταρχης archēs in Luke 7:6. The manuscripts differ about it in almost every instance. The -αρχης archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luke 7:2 and the accusative singular in Acts 22:25. See like variation between them in Matthew 8:5, Matthew 8:8 (-αρχος archos) and Matthew 8:13 So also -αρχηι archon (Acts 22:25) and -αρχον archēs (Acts 22:26). [source]
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic. [source]
Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
From ἕκατον , a hundred, and ἄρχω , to command. Commander of a hundred men. Mark uses κεντυρίων , a Graecized form of the Latin word centurio. Acenturia was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σπεῖραι , bands, as” the Italian band,” of which Cornelius was a centurion (Acts 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (John 18:12, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis, or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson (“Companions of St. Paul”) remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See Acts 10:1. [source]
A bond-servant. Matthew has παῖς , a servant, which occurs also at Luke 7:7. [source]
Lit. held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on 1 Peter 2:4. In this case Luke omits the mention of the disease, which is given by Matthew. [source]
Too strong. Better asking, as Rev. The word to beseech ( παρακαλέω ) occurs in the next verse. See on Matthew 15:23. [source]
Better as Rev., save. See on Luke 6:19. [source]
Reverse Greek Commentary Search for Luke 7:2
The word is also used of deafness (Matthew 11:5; Mark 7:32; Luke 7:22). It means dull or blunted. Thus Homer applies it to the earth; the dull, senseless earth (“Iliad,” xxiv., 25). Also to a blunted dart (“Iliad,” xi., 390). The classical writers use it of speech, hearing, sight, and mental perception. In the New Testament, only of hearing and speech, the meaning in each case being determined by the context. [source]
Participle present passive from root βασανος basanos (see note on Matthew 4:24). The boy (παις pais), slave (δουλος doulos Luke 7:2), was a bedridden (βεβληται beblētai perfect passive indicative of βαλλω ballō) paralytic. [source]
The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω hina anablepsō). To recover sight (ανα anȧ), see again. Apparently he had once been able to see. Here ινα hina is used though τελω thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
To recover sight The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus.As many as had plagues (οσοι ειχον μαστιγας hosoi eichon mastigas). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from πληγη plēgē (Latin plaga), from πληγνυμι plēgnumi to strike a blow. Common in ancient Greek in this sense. See note on Mark 5:29, Mark 5:34; Luke 7:21 for the same use of μαστιγες mastiges and also 2 Maccabees 9:11. [source]
Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from πληγη plēgē (Latin plaga), from πληγνυμι plēgnumi to strike a blow. Common in ancient Greek in this sense. See note on Mark 5:29, Mark 5:34; Luke 7:21 for the same use of μαστιγες mastiges and also 2 Maccabees 9:11. [source]
As in Matthew 8:8. Second aorist active imperative with instrumental case, speak with a word.My servant shall be healed (ιατητω ο παις μου iathētō ho pais mou). Imperative first aorist passive, let be healed. Παις Pais literally means “boy,” an affectionate term for the “slave,” δουλος doulos (Luke 7:2), who was “dear” to him. [source]
Imperative first aorist passive, let be healed. Παις Pais literally means “boy,” an affectionate term for the “slave,” δουλος doulos (Luke 7:2), who was “dear” to him. [source]
Certain two. Not in Matthew 11:2.Saying (λεγων legōn). John saying by the two messengers. The message is given precisely alike in Matthew 11:3, which see note. In both we have ετερον heteron for “another,” either a second or a different kind. In Luke 7:20 Westcott and Hort read αλλον allon in the text, ετερον heteron in the margin. Προσδοκωμεν Prosdokōmen may be present indicative or present subjunctive (deliberative), the same contract form (αο ω αω ω ao =ō aō ō). [source]
Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke 7:22). Our word Gospel is a translation of the Greek Ευαγγελιον Euaggelion and it is for the poor.He hath sent me (απεσταλκεν με apestalken me). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God‘s Apostle to men (John 17:3, Whom thou didst send).Proclaim As a herald like Noah (2 Peter 2:5).To the captives (αιχμαλωτοις aichmalōtois). Prisoners of war will be released (αιχμη aichmē a spear point, and αλωτος halōtos from αλισκομαι haliskomai to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty First aorist active infinitive of αποστελλω apostellō Same verb as απεσταλκεν apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους tethrausmenous). Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
Slave of a certain centurion (Latin word centurio, commander of a century or hundred). Mark 15:39, Mark 15:44 has the Latin word in Greek letters, χεντυριο kenturiōn The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luke 23:47. The Greek has two forms of the word, both from κεντυριων hekaton hundred, and εκατον archō to rule, and they appear to be used interchangeably. So we have αρχω hekatontarchos here, the form is -εκατονταρχος archos and αρχος hekatontarchēs the form is -εκατονταρχης archēs in Luke 7:6. The manuscripts differ about it in almost every instance. The -αρχης archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luke 7:2 and the accusative singular in Acts 22:25. See like variation between them in Matthew 8:5, Matthew 8:8 (-αρχος archos) and Matthew 8:13 So also -αρχηι archon (Acts 22:25) and -αρχον archēs (Acts 22:26). [source]
John saying by the two messengers. The message is given precisely alike in Matthew 11:3, which see note. In both we have ετερον heteron for “another,” either a second or a different kind. In Luke 7:20 Westcott and Hort read αλλον allon in the text, ετερον heteron in the margin. Προσδοκωμεν Prosdokōmen may be present indicative or present subjunctive (deliberative), the same contract form (αο ω αω ω ao =ō aō ō). [source]
In Matthew 11:4, present tense “which ye do hear and see.” Rest of Luke 7:22, Luke 7:23 as in Matthew 11:4-6, which see notes for details. Luke mentions no raisings from the dead in Luke 7:21, but the language is mainly general, while here it is specific. Σκανδαλιζομαι Skandalizomai used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin. [source]
From τρυπτω thruptō to break down, to enervate, an old word for luxurious living. See the verb τρυπαω truphaō in James 5:5.In kings‘ courts (εν τοις βασιλειοις en tois basileiois). Only here in the N.T. Matthew 11:8 has it “in kings‘ houses.” Luke 7:26, Luke 7:27 are precisely alike in Matthew 11:9, Matthew 11:10. See note on Matthew 11:9 for discussion. [source]
Only here in the N.T. Matthew 11:8 has it “in kings‘ houses.” Luke 7:26, Luke 7:27 are precisely alike in Matthew 11:9, Matthew 11:10. See note on Matthew 11:9 for discussion. [source]
They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John (βαπτιστεντες το βαπτισμα του Ιωανου baptisthentes to baptisma tou Iōanou First aorist passive participle with the cognate accusative retained in the passive. Some writers consider Luke 7:29, Luke 7:30 a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus. [source]
See on Luke 3:19; see on Luke 7:21. [source]
See on Luke 7:26. The order is a prophet art thou; the emphasis being on prophet. [source]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
Properly, the band. See on Mark 15:16; also see on centurion, Luke 7:2; and see on Acts 21:31. The band, or cohort, was from the Roman garrison in the tower of Antonia. [source]
See on Mark 6:21, and see on centurion, Luke 7:2. [source]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
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]
See on Luke 7:2. [source]
A commander of a thousand men. See on Mark 6:21; and on centurion, Luke 7:2. [source]
See on Luke 7:26. [source]
See on Luke 7:26. [source]
See on Luke 7:2. [source]
The great Cornelian family of Rome may have had a freedman or descendant who is centurion See Matthew 8:5. These Roman centurions always appear in a favourable light in the N.T. (Matthew 8:5; Luke 7:2; Luke 23:47; Acts 10:1; Acts 22:25; Acts 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. [source]
Christian prophets these were (cf. Acts 13:1) who came from Jerusalem (the headquarters, Acts 8:15). Judas and Silas are called prophets (Acts 14:4; Acts 15:32). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1 Corinthians 14:3). John was a prophet (Luke 7:26). We need prophets in the ministry today. [source]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
See Acts 21:24, Acts 21:26.Centurions (εκατονταρχας hekatontarchas). See note on Luke 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). Ran down Effective second aorist active indicative of katatrechō From the tower of Antonia, vivid scene. And they (κατεδραμεν hoi de). Demonstrative use of κατατρεχω hoi The Jewish mob who had begun the work of killing Paul (Acts 21:31). Left off beating Paul The participle with οι pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death. [source]
See note on Luke 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). [source]
See on prophet, Luke 7:26. In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See 1 Corinthians 14:3, 1 Corinthians 14:24, 1 Corinthians 14:25. The New-Testament prophets are distinguished from teachers, by speaking under direct divine inspiration. [source]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER- -DIVIDER- Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]
Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration: delivering inspired exhortations, instructions, or warnings. See on prophet, Luke 7:26. The fact of direct inspiration distinguished prophecy from “teaching.” [source]
Ιαμα Iama old word from ιαομαι iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν en here as just before. [source]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
Freely bestowed as a gracious gift. See on Luke 7:21. [source]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
Used of splendid clothing in Luke 7:25. Spot (σπιλος spilos). Late word, in N.T. only here and 2 Peter 2:13, but σπιλοω spiloō to defile in James 3:6; Judges 1:23. Wrinkle Old word from ρυω ruō to contract, only here in N.T. But that it should be holy and without blemish (αλλ ινα ηι αγια και αμωμος all' hina ēi hagia kai amōmos). Christ‘s goal for the church, his bride and his body, both negative purity and positive. [source]
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]
First aorist (constative, summary) active indicative of τρυπαω truphaō old verb from τρυπη truphē (luxurious living as in Luke 7:25, from τρυπτω thruptō to break down, to enervate), to lead a soft life, only here in N.T. [source]
Present middle participle masculine plural of προσερχομαι proserchomai Accusative case in apposition with ον hon (whom, the Lord Christ). There is apparent an intentional contradiction between “living” and “stone.” Cf. “living hope” in 1 Peter 1:3 and “living word” in 1 Peter 1:23.Rejected indeed of men (υπο αντρωπων μεν αποδεδοκιμασμενον hupo anthrōpōn men apodedokimasmenon). Perfect passive participle of αποδοκιμαζω apodokimazō old verb to repudiate after test (Luke 9:22), in the accusative case agreeing with λιτον lithon with God (παρα δε τεωι para de theōi). “By the side of God,” as he looks at it, in contrast with the rejection “by men” (υπο αντρωπων hupo anthrōpōn).Elect From Isaiah 28:6 as in εντιμον entimon (precious, for which see Luke 7:2) rather than δοκιμον dokimon (proved) expected after αποδεδοκιμασμενον apodedokimasmenon as meaning far more in God‘s sight, “a pre-eminence of position with” (Hort). [source]
From Isaiah 28:6 as in εντιμον entimon (precious, for which see Luke 7:2) rather than δοκιμον dokimon (proved) expected after αποδεδοκιμασμενον apodedokimasmenon as meaning far more in God‘s sight, “a pre-eminence of position with” (Hort). [source]
The Elephantine papyrus has the passive of αδικεω adikeō in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in 2 Peter. The picture proceeds now with participles like ηγουμενοι hēgoumenoi (counting).Pleasure (ηδονην hēdonēn). See James 4:1, James 4:3.To revel in the daytime “The in the daytime revel” (old word τρυπη truphē from τρυπτω thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος amōmos kai aspilos Present active participle of εντρυπαω entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις en tais agapais). So B Sah, but Aleph A C K L P read απαταις apatais (in their deceivings). If αγαπαις agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη agapē they feast with you (συνευωχουμενοι suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω suneuōcheō (συν sun together, and ευωχεω euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια euōchia to the αγαπη agapē f0). [source]
“The in the daytime revel” (old word τρυπη truphē from τρυπτω thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος amōmos kai aspilos Present active participle of εντρυπαω entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις en tais agapais). So B Sah, but Aleph A C K L P read απαταις apatais (in their deceivings). If αγαπαις agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη agapē they feast with you (συνευωχουμενοι suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω suneuōcheō (συν sun together, and ευωχεω euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια euōchia to the αγαπη agapē f0). [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
See on Mark 6:21, and see on centurion, Luke 7:2. [source]
See on Mark 6:21; see on Luke 7:2. [source]
See on prophet, Luke 7:26. Commonly explained of preaching repentance, though some take it in the later sense of foretelling future events. [source]
See on prophet, Luke 7:26. [source]