KJV: And again he entered into Capernaum, after some days; and it was noised that he was in the house.
YLT: And again he entered into Capernaum, after some days, and it was heard that he is in the house,
Darby: And he entered again into Capernaum after several days, and it was reported that he was at the house;
ASV: And when he entered again into Capernaum after some days, it was noised that he was in the house.
| εἰσελθὼν | He having entered |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| πάλιν | again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Καφαρναοὺμ | Capernaum |
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Parse: Noun, Accusative Feminine Singular Root: Καπερναούμ Sense: a flourishing city of Galilee situated on the western shore of the Sea of Galilee or Lake of Gennesaret, near the place where the Jordan flows into the lake. |
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| δι’ | after [some] |
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Parse: Preposition Root: διά Sense: through. |
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| ἡμερῶν | days |
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Parse: Noun, Genitive Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἠκούσθη | it was heard |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οἴκῳ | [the] house |
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Parse: Noun, Dative Masculine Singular Root: οἶκος Sense: a house. |
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| ἐστίν | He is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for Mark 2:1
After the first tour of Galilee when Jesus is back in the city which is now the headquarters for the work in Galilee. The phrase δι ημερων di' hēmerōn means days coming in between (δια δυο dia εν οικωι duo two) the departure and return. [source]
More exactly, at home, in the home of Peter, now the home of Jesus. Another picture directly from Peter‘s discourse. Some of the manuscripts have here εν eis oikon illustrating the practical identity in meaning of εις en and ηκουστη eis (Robertson, Grammar, pp. 591-6). It was noised (ακουω ēkousthē). It was heard (first aorist, passive indicative from akouō to hear). People spread the rumour, “He is at home, he is indoors.” [source]
, in the home of Peter, now the home of Jesus. Another picture directly from Peter‘s discourse. Some of the manuscripts have here εν eis oikon illustrating the practical identity in meaning of εις en and ηκουστη eis (Robertson, Grammar, pp. 591-6). It was noised (ακουω ēkousthē). It was heard (first aorist, passive indicative from akouō to hear). People spread the rumour, “He is at home, he is indoors.” [source]
It was heard (first aorist, passive indicative from akouō to hear). People spread the rumour, “He is at home, he is indoors.” [source]
Lit., it was heard. [source]
The ὅτι , that, is recitative, introducing the report in the direct form. It was reported - he is in the house! The preposition in is literally into, carrying the idea of the motion preceding the stay in the house. “He has gone into the house, and is there.” But the best texts read ἐν οἴκῳ in the house. The account of this rumor is peculiar to Mark. [source]
Lit., spake, as Rev. Imperfect tense. He was speaking when the occurrence which follows took place. [source]
Reverse Greek Commentary Search for Mark 2:1
Students, pupils, of the Pharisees as in Mark 2:18. There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai). [source]
Capernaum (Mark 2:1; Matthew 4:13). [source]
Imperfect, “were bringing,” graphic picture made very vivid by the details in Mark 2:1-4 and Luke 5:17. [source]
These words of course, were not spoken by Jesus. Curiously enough Matthew interjects them right in the midst of the sayings of Jesus in reply to the scorn of the scribes. Still more remarkable is the fact that Mark (Mark 2:10) has precisely the same words in the same place save that Matthew has added τοτε tote of which he is fond, to what Mark already had. Mark, as we know, largely reports Peter‘s words and sees with Peter‘s eyes. Luke has the same idea in the same place without the vivid historical present λεγει ̔ειπεν τωι παραλελυμενωἰ legei ‛eipen tōi paralelumenōi' with the participle in place of the adjective. This is one of the many proofs that both Matthew and Luke made use of Mark‘s Gospel each in his own way.Take up thy bed (αρον σου την κλινην āron sou tēn klinēn). Pack up at once (aorist active imperative) the rolled-up pallet. [source]
” (Ματταιον λεγομενον Maththaion legomenon) and in Matthew 10:3 Matthew the publican is named as one of the Twelve Apostles. Mark (Mark 2:14) and Luke (Luke 5:27) call this man Levi. He had two names as was common, Matthew Levi. The publicans (τελωναι telōnai) get their name in English from the Latin publicanus (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (Matthew 5:46) in a way that shows the public disfavour in which they were held. [source]
It is a late Hebrew idiom for the wedding guests, “the friends of the bridegroom and all the sons of the bride-chamber” (Tos. Berak. ii. 10). Cf. John 3:29; see note on Mark 2:19. [source]
In the boat, of course, which was in the sea. He first sat by the beach (Matthew 13:1) and then a very great multitude (οχλος πλειστος ochlos pleistos) made him enter a boat in which he sat and taught. It was a common experience now to teach the crowds on the beach (Mark 2:13; Mark 3:7-9). [source]
The age mentioned by Mark alone and here as explanation that she was old enough to walk.Amazed (εχεστησαν exestēsan). We have had this word before in Matthew 12:23 and Mark 2:12, which see. Here the word is repeated in the substantive in the associative instrumental case (εκστασει μεγαληι ekstasei megalēi), with a great ecstasy, especially on the part of the parents (Luke 8:56), and no wonder. [source]
We have had this word before in Matthew 12:23 and Mark 2:12, which see. Here the word is repeated in the substantive in the associative instrumental case (εκστασει μεγαληι ekstasei megalēi), with a great ecstasy, especially on the part of the parents (Luke 8:56), and no wonder. [source]
Indoors the nine disciples seek an explanation for their colossal failure. They had cast out demons and wrought cures before. The Revisers are here puzzled over Mark‘s use of hoti as an interrogative particle meaning why where Matthew 17:19 has dia ti Some of the manuscripts have dia ti here in Mark 9:28 as all do in Matthew 17:19. See also Mark 2:16 and Mark 9:11. It is probable that in these examples hoti really means why. See Robertson, Grammar, p. 730. The use of hos as interrogative “is by no means rare in the late Greek” (Deissmann, Light from the Ancient East, p. 126). [source]
Better, as Rev., sons ( υἱοὺς ). See on Mark 2:19. [source]
The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter‘s apparently, Mark 2:1). [source]
This same parenthesis right in the midst of the words of Jesus is in Mark 2:11; Matthew 9:6, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also ινα ειδητε hina eidēte (second perfect active subjunctive). [source]
Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. Acts 10:9 where Peter went for meditation.Through the tiles (δια των κεραμων dia tōn keramōn). Common and old word for the tile roof. Mark 2:4 speaks of digging a hole in this tile roof.Let him down First aorist (k aorist) effective active of κατιημι kathiēmi common verb. Mark 2:4 has historical present χαλωσι chalōsi the verb used by Jesus to Peter and in Peter‘s reply (Luke 5:4.).With his couch (συν τωι κλινιδιωι sun tōi klinidiōi). Also in Luke 5:24. Diminutive of κλινη klinē (Luke 5:18) occurring in Plutarch and Koiné writers. Mark 2:4 has κραβαττον krabatton (pallet). It doubtless was a pallet on which the paralytic lay.Into the midst before Jesus The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter‘s apparently, Mark 2:1). [source]
First aorist (k aorist) effective active of κατιημι kathiēmi common verb. Mark 2:4 has historical present χαλωσι chalōsi the verb used by Jesus to Peter and in Peter‘s reply (Luke 5:4.).With his couch (συν τωι κλινιδιωι sun tōi klinidiōi). Also in Luke 5:24. Diminutive of κλινη klinē (Luke 5:18) occurring in Plutarch and Koiné writers. Mark 2:4 has κραβαττον krabatton (pallet). It doubtless was a pallet on which the paralytic lay.Into the midst before Jesus The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter‘s apparently, Mark 2:1). [source]
Mark 2:13 has also “The son of Alphaeus” while Matthew 9:9 calls him “Matthew.” He had, of course, both names. All three use the same words (επι το τελωνιον epi to telōnion) for the place of toll. See note on publican (τελωνης telōnēs) on Matthew 9:9. [source]
Imperfect active, perhaps inchoative. He began at once to follow him and he kept it up. Both Mark 2:14; Matthew 9:9 have the aorist (ηκολουτησεν ēkolouthēsen), perhaps ingressive. [source]
Luke declines here to use “sinners” like Mark 2:15 and Matthew 9:10 though he does so in Luke 5:30 and in Luke 15:1. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair.Were sitting at meat with them (ησαν μετ αυτων κατακειμενοι ēsan met' autōn katakeimenoi). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus. [source]
Note article with each substantive and the order, not “scribes and Pharisees,” but “the Pharisees and the scribes of them” (the Pharisees). Some manuscripts omit “their,” but Mark 2:16 (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. [source]
Old Greek word for good health from υγιης hugiēs sound in body. So also in Luke 7:10; Luke 15:27; 3 John 1:2. This is the usual word for good health used by Greek medical writers. Mark 2:17; Matthew 9:12 have οι ισχυοντες hoi ischuontes (those who have strength). [source]
Alone in Luke not genuine in Mark 2:17; Matthew 9:12. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between “righteous” and “sinners” to score them and to answer their criticism. At the other times he will show that they only pretend to be “righteous” and are “hypocrites” in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ. [source]
Only in Luke.But thine (οι δε σοι hoi de soi). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark 2:18; Matthew 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism. [source]
Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark 2:18; Matthew 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism. [source]
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic. [source]
Second aorist active subjunctive. The use of ινα hina after ερωταω erōtaō (see also Luke 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luke 11:37; Luke 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke 5:29; Mark 2:15; Matthew 9:10) and even invited himself to be the guest of Zaccheus (Luke 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer). [source]
Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Matthew 9:15, where the phrase children of the bridechamber is used. (See on Mark 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride's good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Exodus 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. The Baptist represents himself as standing in the same relation to Jesus. [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
The fourth of the days from John 1:19. He findeth Philip Vivid dramatic present as in John 1:41, though ητελησεν ēthelēsen (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. Follow me Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark 2:14; Matthew 8:22; Matthew 9:21; Matthew 19:21; Luke 9:59; John 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work. [source]
Predicate nominative without article. Both νυμπη numphē (bride) and νυμπιος numphios are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark 2:19) and Paul develops it (2 Corinthians 11:2; Ephesians 5:23-32) and so in Revelation (Revelation 19:7; Revelation 21:2). John is only like the παρανυμπιος paranymph Perfect passive indicative of plēroō stands filled like a cup to the brim with joy. [source]
Supply οδους hodous (ways), into the broad ways. On beds and couches (επι κλιναριων και κραβαττων epi klinariōn kai krabattōn). Little beds (κλιναρια klinaria diminutive of κλινη klinē) and camp beds or pallets (See note on Mark 2:4, Mark 2:9, Mark 2:11). As Peter came by Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει kan hē skia episkiasei). Future active indicative with ινα hina (common with οπως hopōs in ancient Greek) and καν kan (crasis for και εαν kai ean =even if), even if only the shadow. The word for shadow (σκια skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]
Little beds (κλιναρια klinaria diminutive of κλινη klinē) and camp beds or pallets (See note on Mark 2:4, Mark 2:9, Mark 2:11). [source]
Lit., authorities which have themselves over. See on Mark 2:10; see on John 1:12. [source]
Or right. See on Mark 2:10; see on John 1:12. [source]
Abstract for concrete. See note on Mark 2:10 for εχουσια exousia υπερεχω Huperechō is an old verb to have or hold over, to be above or supreme, as in 1 Peter 2:13. Except by God (ει μη υπο τεου ei mē hupo theou). So the best MSS. rather than απο τεου apo theou (from God). God is the author of order, not anarchy. The powers that be “The existing authorities” (supply εχουσιαι exousiai). Art ordained Periphrastic perfect passive indicative of τασσω tassō “stand ordained by God.” Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder. [source]
From ἐξουσία powerof choice, permissive authority. See on Mark 2:10. This in turn is derived from ἔξεστι itis permitted. See above on are lawful. This kinship of the two words explains the play upon them. [source]
Rev. after the space of fourteen years. Comp. δἰ ἐτῶν πλειόνων afterseveral years, Acts 24:17; δἰ ἡμερῶν after(some) days, Mark 2:1. Διὰ means after, that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.). [source]
See on Mark 2:10. [source]
Better, right. See on Mark 2:10; see on John 1:12. [source]
Omit and. Principalities which are authorities. Ἁρχή beginning= that which begins: the leader, principality. See on Colossians 1:16; see on Judges 1:6; see on Acts 10:11. Only here in Pastorals. Ἑξουσία rightauthority. See on Mark 2:10; see on John 1:12; see on Colossians 1:16. Only here in Pastorals. For the combination principalities and powers, see on Luke 20:20. [source]
See on Mark 2:10; see on 2 Peter 2:11. Rev., better, authority. [source]
See on Mark 2:10. Rev., authority. [source]
See Revelation 2:27; Mark 6:8 for ραβδος rabdos one said “Saying” (present active masculine participle of λεγω legō) is all that the Greek has. The participle implies εδωκεν edōken (he gave), not εδοτη edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον egeire kai metrēson). Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6). [source]
Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Second aorist active subjunctive of διδωμι didōmi but A reads δωσομεν dōsomen (future active) and P δωσωμεν dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην hētoimasen heautēn). First aorist active indicative of ετοιμαζω hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]