Mark may have intended this sentence to introduce the ministry of John the Baptist since that is what follows immediately. It could also refer to the inception of Jesus" public ministry and therefore be a title of the Gospel"s introduction ( Mark 1:1-13). It seems more probable, however, that this verse is a title for the whole book. It summarizes Mark"s whole Gospel. Incidentally the New Testament never uses the word "Gospel" to describe a book of the Bible. That is a more recent use of the word. [source][source][source]
"The term "gospel" or "evangel" was not a word first coined among the Christians. On the contrary, the concept was significant both in pagan and Jewish culture. Among the Romans it meant "joyful tidings" and was associated with the cult of the emperor, whose birthday, attainment to majority and accession to power were celebrated as festival occasions for the whole world. The reports of such festivals were called "evangels" in the inscriptions and papyri of the Imperial Age." [1][source]
Possibly Mark began his Gospel as he did to recall the opening verse of Genesis. The good news about Jesus Christ provides a beginning of as great significance as the creation of the cosmos. When Jesus" came to earth and began His ministry, God created something new. This Gospel presents a new beginning in which God revealed good news about Jesus Christ. Thus this title might be a clue to the divine origin of the second Gospel. [source][source][source]
"In Galatians 4:4-6, Paul viewed the gospel story as in two parts, God"s sending "his Son" and the sending to "the Spirit of his Son." Mark covers the first of these two sendings. The full apostolic message also included the sending of the Holy Spirit. But the story of the sending of the Son of God had its historical beginning with the coming of John the forerunner." [2][source]
The word "gospel" is the modern equivalent of the old English "god-spel" meaning good news. The Greek word is euangelion. The gospel is the good news that God has provided eternal salvation through the ministry of Jesus Christ (cf. Isaiah 40:9; Isaiah 41:27; Isaiah 52:7; Isaiah 61:1-3; Romans 1:16). This term is important in the theological emphasis of Mark"s narrative (cf. Mark 1:14-15; Mark 8:35; Mark 10:29; Mark 13:9-10; Mark 14:9). [source][source][source]
""The Gospel is neither a discussion nor a debate," said Dr. Paul S. Rees. "It is an announcement!"" [3][source]
The word "gospel" also describes a certain type of literature, a literary genre. Gospel literature is not just history or biography. It is "preaching materials, designed to tell the story of God"s saving action in the life, ministry, death and resurrection of Jesus of Nazareth." [4] Mark"s Gospel contains the good news that the early Christians preached (cf. Acts 2:36). [5][source]
"Mark does not write as a disinterested historian. He writes as a preacher conveying God"s good news of salvation by emphasizing Jesus" saving ministry ... Mark also writes as a theologian, arranging and interpreting the tradition to meet the needs of his hearers." [6][source]
Jesus Christ is the subject of this gospel (objective genitive). He is also the source of it (subjective genitive). Probably the former meaning is what Mark had in mind here. He seems to have wanted to provide an account of Jesus" ministry so his readers could have a factual basis for their understanding of the gospel they had believed. [source][source][source]
"Jesus" is the Greek form of the Hebrew "Joshua" meaning "Yahweh is salvation" or "salvation of Yahweh." "Christ" transliterates the Greek word kristos that means "anointed." The Hebrew word for "anointed" is mesiah from which we get "Messiah." By the time Mark wrote his Gospel, "Jesus Christ" had become a proper name, not a name (Jesus) and a title (Christ), the original meanings of these words. However, Mark intended "Christ" to have its full titular meaning as well (cf. Mark 8:29; Mark 12:35; Mark 14:61; Mark 15:32). [source][source][source]
Mark further identified Jesus Christ as the "Son of God." This title does not appear is some important early manuscripts of Mark , but it is probably legitimate. [7] It expresses Jesus" unique relationship to God and identifies an important theme in the second Gospel (cf. Mark 1:11; Mark 3:11; Mark 5:7; Mark 9:7; Mark 12:6; Mark 13:32; Mark 14:36; Mark 14:61; Mark 15:39). The title is messianic, but it connotes a subordinate relationship to God. Mark presented Jesus as the Servant of God particularly in this book. Rather than recording a nativity narrative that showed that Jesus was the Son of God, Mark simply stated that fact with this title. [8][source]
". . . from the start the narrator of Mark"s story establishes with the reader a relationship of confidence by divulging the secret of Jesus" identity long before it becomes known to characters in the story, for the first line is an aside to the reader revealing that Jesus is the anointed one, the son of God. This technique puts the reader on the inside, among those who know, and enables the reader to understand more than many of the characters in the drama understand. This technique is an important foundation in this story which is concerned with what is hidden and what is secret." [9][source]
"The Gospel is not a mystery story in which the identity of the main character has to be guessed; from the outset it is made clear who this Isaiah -the Son of God." [10][source]
Taken together "Jesus," "Christ," and "Son of God" present Jesus as a man who was God"s special agent but who was also fully divine. [source][source][source]
"The superscription refers to Jesus as "the anointed one, the son of God." At the end of the first half of the story, Peter acknowledges Jesus as "the anointed one" [10]7 and at the end of Jesus" life the centurion identifies Jesus as "son of God" [12]. The first half of the gospel emphasizes the authority of Jesus to do acts of power. The second half emphasizes the suffering of Jesus in filial obedience to God. Although the characterization of Jesus is consistent throughout, there appears, nevertheless, a clear development in the portrayal of Jesus from one half of the gospel to the next. In the first step, he serves with power; in the second, he serves as the one who suffers. Throughout the style and the structure of episodes the two-step progressions prepare the reader to be drawn more readily into seeing this larger second step and accepting this clearer, more precise understanding of Jesus." [8][source]
"In the gospel story he narrates, Mark tells, of course, of Jesus. Intertwined with the story of Jesus, however, are two other story lines: that of the religious authorities and that of the disciples." [14][source]
Context Summary
Mark 1:1-20 - The Beginning Of Jesus' Ministry
The ministry of John the Baptist, Mark 1:1-8. Always the message of John precedes that of Jesus Christ; first the changed attitude of the will, then faith. The greatness of the Baptist revealed itself in his humility. He saw what we must see, that a negative religion, symbolized by water, is not enough: we need to be set on fire.
The opening pages of Christ's public life, Mark 1:9-20. Jesus was recognized by the Baptist, who beheld the opened heavens and the descending Spirit. If the Lord was thus anointed ere He commenced His life-work, how much more must we be! Hast thou become united with Him in His death, made one with Him in His resurrection, and anointed by that same Spirit? Then be sure that thou, too, must be tempted. Sons of men must go the way of the Son of man, now under the opened heavens, then tempted of the devil; on one side the wild beasts, on the other the angels; now driven to loneliness, and then to the crowded street of the cities, there to gather disciples by the energy and beauty of a victorious life. [source]
Chapter Summary: Mark 1
1The office of John the Baptist 9Jesus is baptized; 12tempted; 14he preaches; 16calls Peter, Andrew, James, and John; 23heals one that had a demon; 29Peter's mother in law; 32many diseased persons; 40and cleanses the leper
Greek Commentary for Mark 1:1
The beginning [αρχη] There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Philemon 4:15). [source]
The Son of God [υιου τεου] Aleph 28,255 omit these words, but B, D, L, have them and the great mass of the manuscripts have υιου του τεου huiou tou theou If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without “Son of God.” If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere. [source]
Beginning [ἀρχὴ] without the article, showing that the expression is a kind of title. It is 'the beginning, not of his book, but of the facts of the Gospel. He shows from the prophets that the Gospel was to begin by the sending forth of a forerunner. [source]
Reverse Greek Commentary Search for Mark 1:1
Matthew 4:18Casting a net into the sea [βαλλαντας αμπιβληστρον εις την ταλασσαν] The word here for net is a casting-net (compare αμπιβαλλω amphiballō in Mark 1:16, casting on both sides). The net was thrown over the shoulder and spread into a circle In Matthew 4:20 and Matthew 4:21 another word occurs for nets (δικτυα diktua), a word used for nets of any kind. The large drag-net (σαγηνη sagēnē) appears in Matthew 13:47. [source]
Mark 1:9In the Jordan [εις τον Ιορδανην] So in Mark 1:10, εκ του υδατος ek tou hudatos out of the water, after the baptism into the Jordan. Mark is as fond of “straightway” (ευτυς euthus) as Matthew is of “then” (τοτε tote). [source]
Mark 2:13By the seaside [παρα την ταλασσαν] A pretty picture of Jesus walking by the sea and a walk that Jesus loved (Mark 1:16; Matthew 4:18). Probably Jesus went out from the crowd in Peter‘s house as soon as he could. It was a joy to get a whiff of fresh air by the sea. But it was not long till all the crowd began to come to Jesus It was the old story over again, but Jesus did not run away. [source]
Mark 3:7Withdrew to the sea [ανεχωρησεν εις την ταλασσαν] Evidently Jesus knew of the plot to kill him, “perceiving it” (Matthew 12:15). “He and His would be safer by the open beach” (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mark 1:12; Mark 3:7; Mark 6:31,Mark 6:46; Mark 7:24,Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34). But, as often, a great multitude (πολυ πλητος polu plēthos) from Galilee followed him. [source]
Mark 6:12Preached that men should repent [εκηρυχαν ινα μετανοωσιν] Constative aorist (εκηρυχαν ekēruxan), summary description. This was the message of the Baptist (Matthew 3:2) and of Jesus (Mark 1:15). [source]
Luke 10:2Send forth [ἐκβάλῃ] Lit., drive or thrust forth, implying the urgency of the mission. See on Mark 1:12. [source]
Luke 5:4Let down [χαλάσατε] The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17,Acts 27:30). Matthew, Mark, and John use βάλλω , or ἀμφιβάλλω , for casting a net (Matthew 4:18; Matthew 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net ( ἀμφίβληστρον , see on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped. [source]
Luke 10:9Is come nigh unto you [ηγγικεν επ υμας] Perfect active indicative of εγγιζω eggizō as in Matthew 3:2 of the Baptist and Mark 1:15 of Jesus. Note επ υμας eph' humās here. [source]
Luke 21:8The time is at hand [ο καιρος ηγγικεν] Just as John the Baptist did of the kingdom (Matthew 3:2) and Jesus also (Mark 1:15).Go ye not after them (μη πορευτητε οπισω αυτων mē poreuthēte opisō autōn). First aorist passive subjunctive with μη mē A needed warning today with all the false cries in the religious world. [source]
Luke 3:21The heaven was opened [ανεωιχτηναι τον ουρανον] First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
Luke 4:1Full of the Holy Spirit [πληρης πνευματος αγιου] An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
Luke 4:1During the forty days [ημερας τεσσερακοντα] Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Luke 5:2Were washing [επλυνον] Imperfect active, though some MSS. have aorist επλυναν eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38,Luke 7:44), απολουω apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
Luke 9:35Out of the cloud [εκ της νεπελης] This voice was the voice of the Father like that at the baptism of Jesus (Luke 3:22; Mark 1:11; Matthew 3:17) and like that near the end (John 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen (ο υιος μου ο εκλελεγμενος Ho huios mou ho eklelegmenos). So the best documents (Aleph B L Syriac Sinaitic). The others make it “My Beloved” as in Mark 9:7; Matthew 17:5. These disciples are commanded to hear Jesus, God‘s Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all. [source]
Luke 3:21Jesus also having been baptized [και Ιησου βαπτιστεντος] Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
Luke 3:22The Holy Ghost [το πνευμα το αγιον] The Holy Spirit. Mark 1:10 has merely the Spirit Alone in Luke who has also “as a dove” (ως περιστεραν hōs peristeran) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God‘s Son.And a voice came out of heaven Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
Luke 3:22And a voice came out of heaven [και πωνην εχ ουρανου γενεσται] Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
Luke 4:1Was led by the Spirit [ηγετο εν τοι πνευματι] Imperfect passive, continuously led. Εν En may be the instrumental use as often, for Matthew 4:1 has here υπο hupo of direct agency. But Matthew has the aorist passive ανηχτη anēchthē which may be ingressive as he has εις την ερημον eis tēn erēmon (into the wilderness) while Luke has εν τωι ερημωι en tōi erēmōi (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.During the forty days (ημερας τεσσερακοντα hēmerās tesserakonta). Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Luke 4:2Being tempted [πειραζομενος] Present passive participle and naturally parallel with the imperfect passive ηγετο ēgeto (was led) in Luke 4:1. This is another instance of poor verse division which should have come at the end of the sentence. See note on Matthew 4:1; note on Mark 1:13 for the words “tempt” and “devil.” The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in Matthew 4:1-11; Luke 4:1-13. There is a mere mention of it in Mark 1:12. So then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God‘s Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark‘s Gospel). [source]
Luke 5:1Pressed upon him [επικεισται] Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
John 1:43Follow [ἀκολούθει] Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20,Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's “Count Robert of Paris.” [source]
John 1:40Andrew [Ανδρεας] Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα para with ablative after ακουω akouō) seen also in John 6:45; John 7:51; John 8:26,John 8:40; John 15:15. [source]
John 1:32Bare witness [εμαρτυρησεν] First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7,John 1:15,John 1:19,John 1:29,John 1:35,John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
John 1:34I have seen [εωρακα] Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
John 12:28Father, glorify thy name [πατερ δοχασον σου το ονομα] First aorist (note of urgency) active imperative of πνευμα doxazō and in the sense of his death already in John 12:16,John 12:23 and again in John 13:31; John 17:5. This is the prayer of the πσυχη pneuma (or σαρχ psuchē) as opposed to that of the ονομα sarx (flesh) in John 12:27. The “name” (πωνη εκ του ουρανου onoma) of God expresses the character of God (John 1:12; John 5:43; John 17:11). Cf. Matthew 6:9. A voice out of heaven (και εδοχασα και παλιν δοχασω phōnē ek tou ouranou). This was the Father‘s answer to the prayer of Jesus for help. See note on the Father‘s voice at the baptism of Jesus (Mark 1:11) and on the Father‘s voice at the transfiguration (Mark 9:7). The rabbis called the audible voice of God εδοχασα bath -δοχασω qol (the daughter of a voice). I have both glorified it and will glorify it again (kai edoxasa kai palin doxasō). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. John 11:40 for edoxasa and John 13:31; John 17:5 for doxasō f0). [source]
John 5:37He hath borne witness [εκεινος μεμαρτυρηκεν] Εκεινος Ekeinos (that one; cf. John 5:35,John 5:38), not αυτος autos Perfect active indicative of μαρτυρεω martureō the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark 1:11), the transfiguration (Mark 9:7), nor even at the time of the visit of the Greeks (John 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1 John 5:9,1 John 5:10. God‘s witness does not come by audible “voice” Cf. John 1:18; John 6:46; 1 John 4:12. Ακηκοατε Akēkoate is perfect active indicative of ακουω akouō to hear, and εωρακατε heōrakate is perfect active indicative of οραω horaō to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (John 14:9), but here he means the Father‘s “voice” and “form” as distinct from the Son. [source]
Acts 28:4The beast [το τηριον] Diminutive of τηρ thēr and so little beast. See note on Mark 1:13. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word “treacle ” for molasses (Latin theriaca) from thēriakē an antidote made from the flesh of vipers. Coverdale translates Jeremiah 8:22: “There is no more treacle in Gilead.” Jeremy Taylor: “We kill the viper and make treacle of him.” [source]
Acts 8:39Out of the water [εκ του υδατος] Not from the edge of the water, but up out of the water as in Mark 1:10. [source]
Romans 4:5Believeth on Him [πιστεύοντι ἐπὶ τὸν] The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
-DIVIDER-
3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27,John 11:42; John 13:19; John 14:10,John 14:11; John 16:27,John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22,John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
-DIVIDER-
[source]
1 Corinthians 1:10But that ye be perfected together [γνωμηι] Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10Through the name [δια του ονοματος] Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10All speak [Σχισμα] Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Galatians 4:6The Spirit of his Son [] The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9,Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7,John 16:9,John 16:10,John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17,John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
1 Thessalonians 1:5Our gospel [το ευαγγελιον ημων] The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2,1 Thessalonians 2:8,1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4,1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
2 Thessalonians 1:8Vengeance [εκδικησιν] Late word from εκδικεω ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον tois mē eidosin theon). Dative plural of perfect active participle ειδως eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
2 Thessalonians 1:8And to them that obey not the gospel of our Lord Jesus [και τοις μη υπακουουσιν τωι ευαγγελιωι του κυριου ημων Ιησου] Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Hebrews 2:17Wherefore [οτεν] Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17It behoved him [ωπειλεν] Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17In all things [κατα παντα] Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 6:1Wherefore [διο] Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17,James 2:26; John 7:25; Romans 6:1,Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1,Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
James 1:13I am tempted of God [απο τεου πειραζομαι] The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.” [source]
James 1:13When he is tempted [πειραζομενος] Present passive participle of πειραζω peirazō here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 give a vivid picture of temptation.I am tempted of God (απο τεου πειραζομαι apo theou peirazomai). The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.”Cannot be tempted with evil Verbal compound adjective (alpha privative and πειραζω peirazō), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος apeiratos (from πειραω peiraō), but this is the earliest example of απειραστος apeirastos (from πειραζω peirazō) made on the same model. Only here in the N.T. Hort notes απειρατος κακων apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.”And he himself tempteth no man (πειραζει δε αυτος ουδενα peirazei de autos oudena). Because “untemptable.” [source]
James 3:7Of beasts [τηριων] Old word diminutive from τηρ thēr and so “little beasts” originally, then wild animals in general (Mark 1:13), or quadrupeds as here. These four classes of animals come from Genesis 9:2.Birds (πετεινων peteinōn). Old word for flying animals (from πετομαι petomai to word from ερπω herpō to crawl (Latin serpo), hence serpents.Things in the sea Old adjective Present passive indicative of δεδαμασται damazō old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mark 5:4. The present tense gives the general picture of the continuous process through the ages of man‘s lordship over the animals as stated in Genesis 1:28.Hath been tamed Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind (πυσις tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
1 Peter 4:17And if it begin first at us [ει δε πρωτον απημων] Condition of first class again, with the verb αρχεται archetai understood. “From us” Final fate.Of them that obey not the gospel of God “Of those disobeying the gospel of God.” See the same idea in Romans 2:8. See Mark 1:14 for believing in the gospel. [source]
1 Peter 4:17Of them that obey not the gospel of God [των απειτουντων τωι του τεου ευαγγελιωι] “Of those disobeying the gospel of God.” See the same idea in Romans 2:8. See Mark 1:14 for believing in the gospel. [source]
1 Peter 5:10In Christ [εν Χριστωι] A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active (καταρτισει katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει stērixei for which see Luke 9:51; Luke 22:32, στενωσει sthenōsei from στενος sthenos and so far a απαχ λεγομενον hapax legomenon like ενισχυω enischuō according to Hesychius). For ολιγον oligon see 1 Peter 1:6. [source]
Revelation 12:7There was war in heaven [εγενετο πολεμος εν τωι ουρανωι] “There came to be war in heaven” “Another ταβλεαυ tableau not a σημειον sēmeion (Revelation 12:1,Revelation 12:3), but consequent upon the two σημεια sēmeia which precede it. The birth and rapture of the Woman‘s Son issue in a war which invades the επουρανια epourania ” (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark 1:13; Luke 22:3,Luke 22:31; John 12:31; John 14:30; John 16:11), just so Christ‘s return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. Luke 10:18; 1 Kings 22:1.; Job 1; Job 2:1-13; Zechariah 3:1. [source]
Revelation 4:1I saw [ειδον] Second aorist active indicative of οραω horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα thura (door) follows it.Opened (ηνεωιγμενη ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1In heaven [εν τωι ουρανωι] As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
What do the individual words in Mark 1:1 mean?
[The] beginningof thegospelof JesusChristSonof God
Greek Commentary for Mark 1:1
There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Philemon 4:15). [source]
Aleph 28,255 omit these words, but B, D, L, have them and the great mass of the manuscripts have υιου του τεου huiou tou theou If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without “Son of God.” If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere. [source]
without the article, showing that the expression is a kind of title. It is 'the beginning, not of his book, but of the facts of the Gospel. He shows from the prophets that the Gospel was to begin by the sending forth of a forerunner. [source]
Reverse Greek Commentary Search for Mark 1:1
The word here for net is a casting-net (compare αμπιβαλλω amphiballō in Mark 1:16, casting on both sides). The net was thrown over the shoulder and spread into a circle In Matthew 4:20 and Matthew 4:21 another word occurs for nets (δικτυα diktua), a word used for nets of any kind. The large drag-net (σαγηνη sagēnē) appears in Matthew 13:47. [source]
The beginnings of things seem to have a peculiar interest for Mark. See Mark 1:1, Mark 1:45; Mark 4:1; Mark 5:17, Mark 5:20; Mark 6:2, Mark 6:7, Mark 6:34, Mark 6:55. [source]
Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34. [source]
So in Mark 1:10, εκ του υδατος ek tou hudatos out of the water, after the baptism into the Jordan. Mark is as fond of “straightway” (ευτυς euthus) as Matthew is of “then” (τοτε tote). [source]
Luke 20:13 has τον υιον τον αγαπητον ton huion ton agapēton Jesus evidently has in mind the language of the Father to him at his baptism (Mark 1:11; Matthew 3:17; Luke 3:22). [source]
A pretty picture of Jesus walking by the sea and a walk that Jesus loved (Mark 1:16; Matthew 4:18). Probably Jesus went out from the crowd in Peter‘s house as soon as he could. It was a joy to get a whiff of fresh air by the sea. But it was not long till all the crowd began to come to Jesus It was the old story over again, but Jesus did not run away. [source]
Evidently Jesus knew of the plot to kill him, “perceiving it” (Matthew 12:15). “He and His would be safer by the open beach” (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34). But, as often, a great multitude (πολυ πλητος polu plēthos) from Galilee followed him. [source]
Constative aorist (εκηρυχαν ekēruxan), summary description. This was the message of the Baptist (Matthew 3:2) and of Jesus (Mark 1:15). [source]
Lit., drive or thrust forth, implying the urgency of the mission. See on Mark 1:12. [source]
The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17, Acts 27:30). Matthew, Mark, and John use βάλλω , or ἀμφιβάλλω , for casting a net (Matthew 4:18; Matthew 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net ( ἀμφίβληστρον , see on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped. [source]
Perfect active indicative of εγγιζω eggizō as in Matthew 3:2 of the Baptist and Mark 1:15 of Jesus. Note επ υμας eph' humās here. [source]
Just as John the Baptist did of the kingdom (Matthew 3:2) and Jesus also (Mark 1:15).Go ye not after them (μη πορευτητε οπισω αυτων mē poreuthēte opisō autōn). First aorist passive subjunctive with μη mē A needed warning today with all the false cries in the religious world. [source]
First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Imperfect active, though some MSS. have aorist επλυναν eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38, Luke 7:44), απολουω apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
This voice was the voice of the Father like that at the baptism of Jesus (Luke 3:22; Mark 1:11; Matthew 3:17) and like that near the end (John 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen (ο υιος μου ο εκλελεγμενος Ho huios mou ho eklelegmenos). So the best documents (Aleph B L Syriac Sinaitic). The others make it “My Beloved” as in Mark 9:7; Matthew 17:5. These disciples are commanded to hear Jesus, God‘s Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all. [source]
Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
The Holy Spirit. Mark 1:10 has merely the Spirit Alone in Luke who has also “as a dove” (ως περιστεραν hōs peristeran) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God‘s Son.And a voice came out of heaven Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
Imperfect passive, continuously led. Εν En may be the instrumental use as often, for Matthew 4:1 has here υπο hupo of direct agency. But Matthew has the aorist passive ανηχτη anēchthē which may be ingressive as he has εις την ερημον eis tēn erēmon (into the wilderness) while Luke has εν τωι ερημωι en tōi erēmōi (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.During the forty days (ημερας τεσσερακοντα hēmerās tesserakonta). Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Present passive participle and naturally parallel with the imperfect passive ηγετο ēgeto (was led) in Luke 4:1. This is another instance of poor verse division which should have come at the end of the sentence. See note on Matthew 4:1; note on Mark 1:13 for the words “tempt” and “devil.” The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in Matthew 4:1-11; Luke 4:1-13. There is a mere mention of it in Mark 1:12. So then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God‘s Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark‘s Gospel). [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
Literally, as Rev., cast out. See on Matthew 10:34; see on Matthew 12:35; see on Mark 1:12; see on James 2:25. [source]
The first words of Christ as recorded by John. Compare Matthew 3:15; Mark 1:15; Luke 2:49. [source]
Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20, Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's “Count Robert of Paris.” [source]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα para with ablative after ακουω akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
First aorist (note of urgency) active imperative of πνευμα doxazō and in the sense of his death already in John 12:16, John 12:23 and again in John 13:31; John 17:5. This is the prayer of the πσυχη pneuma (or σαρχ psuchē) as opposed to that of the ονομα sarx (flesh) in John 12:27. The “name” (πωνη εκ του ουρανου onoma) of God expresses the character of God (John 1:12; John 5:43; John 17:11). Cf. Matthew 6:9. A voice out of heaven (και εδοχασα και παλιν δοχασω phōnē ek tou ouranou). This was the Father‘s answer to the prayer of Jesus for help. See note on the Father‘s voice at the baptism of Jesus (Mark 1:11) and on the Father‘s voice at the transfiguration (Mark 9:7). The rabbis called the audible voice of God εδοχασα bath -δοχασω qol (the daughter of a voice). I have both glorified it and will glorify it again (kai edoxasa kai palin doxasō). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. John 11:40 for edoxasa and John 13:31; John 17:5 for doxasō f0). [source]
Εκεινος Ekeinos (that one; cf. John 5:35, John 5:38), not αυτος autos Perfect active indicative of μαρτυρεω martureō the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark 1:11), the transfiguration (Mark 9:7), nor even at the time of the visit of the Greeks (John 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1 John 5:9, 1 John 5:10. God‘s witness does not come by audible “voice” Cf. John 1:18; John 6:46; 1 John 4:12. Ακηκοατε Akēkoate is perfect active indicative of ακουω akouō to hear, and εωρακατε heōrakate is perfect active indicative of οραω horaō to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (John 14:9), but here he means the Father‘s “voice” and “form” as distinct from the Son. [source]
Diminutive of τηρ thēr and so little beast. See note on Mark 1:13. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word “treacle ” for molasses (Latin theriaca) from thēriakē an antidote made from the flesh of vipers. Coverdale translates Jeremiah 8:22: “There is no more treacle in Gilead.” Jeremy Taylor: “We kill the viper and make treacle of him.” [source]
Not from the edge of the water, but up out of the water as in Mark 1:10. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
See note on Colossians 1:25 for οικονομιαν oikonomian In Galatians 4:4 “the fulness of the time” Cf. Mark 1:15; Hebrews 1:1. On πληρωμα plērōma see also Romans 11:26; Ephesians 3:19; Ephesians 4:13. [source]
For the phrase see Mark 1:14; Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 1 Thessalonians 2:9; 1 Peter 4:17. It points to the monotheistic character of the gospel. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Late word from εκδικεω ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον tois mē eidosin theon). Dative plural of perfect active participle ειδως eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Better, thrust them forth, implying haste and fear. Compare Mark 1:12; Luke 4:29; Acts 16:37. [source]
The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.” [source]
Present passive participle of πειραζω peirazō here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 give a vivid picture of temptation.I am tempted of God (απο τεου πειραζομαι apo theou peirazomai). The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.”Cannot be tempted with evil Verbal compound adjective (alpha privative and πειραζω peirazō), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος apeiratos (from πειραω peiraō), but this is the earliest example of απειραστος apeirastos (from πειραζω peirazō) made on the same model. Only here in the N.T. Hort notes απειρατος κακων apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.”And he himself tempteth no man (πειραζει δε αυτος ουδενα peirazei de autos oudena). Because “untemptable.” [source]
Old word diminutive from τηρ thēr and so “little beasts” originally, then wild animals in general (Mark 1:13), or quadrupeds as here. These four classes of animals come from Genesis 9:2.Birds (πετεινων peteinōn). Old word for flying animals (from πετομαι petomai to word from ερπω herpō to crawl (Latin serpo), hence serpents.Things in the sea Old adjective Present passive indicative of δεδαμασται damazō old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mark 5:4. The present tense gives the general picture of the continuous process through the ages of man‘s lordship over the animals as stated in Genesis 1:28.Hath been tamed Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind (πυσις tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Matthew 3:2; Mark 1:15; Luke 10:9; Hebrews 10:25. [source]
Condition of first class again, with the verb αρχεται archetai understood. “From us” Final fate.Of them that obey not the gospel of God “Of those disobeying the gospel of God.” See the same idea in Romans 2:8. See Mark 1:14 for believing in the gospel. [source]
“Of those disobeying the gospel of God.” See the same idea in Romans 2:8. See Mark 1:14 for believing in the gospel. [source]
A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active (καταρτισει katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει stērixei for which see Luke 9:51; Luke 22:32, στενωσει sthenōsei from στενος sthenos and so far a απαχ λεγομενον hapax legomenon like ενισχυω enischuō according to Hesychius). For ολιγον oligon see 1 Peter 1:6. [source]
See on Matthew 12:1; see on Mark 1:15; see on Acts 1:7. [source]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
“There came to be war in heaven” “Another ταβλεαυ tableau not a σημειον sēmeion (Revelation 12:1, Revelation 12:3), but consequent upon the two σημεια sēmeia which precede it. The birth and rapture of the Woman‘s Son issue in a war which invades the επουρανια epourania ” (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark 1:13; Luke 22:3, Luke 22:31; John 12:31; John 14:30; John 16:11), just so Christ‘s return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. Luke 10:18; 1 Kings 22:1.; Job 1; Job 2:1-13; Zechariah 3:1. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Perfect passive participle (triple reduplication) of ανοιγω anoigō Accusative case after ειδον eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]
Second aorist active indicative of οραω horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα thura (door) follows it.Opened (ηνεωιγμενη ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]