KJV: Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
YLT: and Joseph her husband being righteous, and not willing to make her an example, did wish privately to send her away.
Darby: But Joseph, her husband, being a righteous man, and unwilling to expose her publicly, purposed to have put her away secretly;
ASV: And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily.
| Ἰωσὴφ | Joseph |
|
Parse: Noun, Nominative Masculine Singular Root: Ἰωσήφ Sense: the patriarch, the eleventh son of Jacob. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ἀνὴρ | husband |
|
Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
|
| αὐτῆς | of her |
|
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| δίκαιος | righteous |
|
Parse: Adjective, Nominative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
|
| ὢν | being |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| θέλων | willing |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: θέλω Sense: to will, have in mind, intend. |
|
| αὐτὴν | her |
|
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| δειγματίσαι | to expose publicly |
|
Parse: Verb, Aorist Infinitive Active Root: δειγματίζω Sense: to make an example of, to show as an example. |
|
| ἐβουλήθη | purposed |
|
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
|
| λάθρᾳ | secretly |
|
Parse: Adverb Root: λάθρᾳ Sense: secretly. |
|
| ἀπολῦσαι | to send away |
|
Parse: Verb, Aorist Infinitive Active Root: ἀπολύω Sense: to set free. |
|
| αὐτήν | her |
|
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
Greek Commentary for Matthew 1:19
Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke 1:6) and Simeon (Luke 2:25). “An upright man,” the Braid Scots has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy 22:23). Though Joseph was upright, he would not do that. “As a good Jew he would have shown his zeal if he had branded her with public disgrace” (McNeile). [source]
So we must understand και kai here, “and yet.” Matthew makes a distinction here between “willing” The Latin Vulgate has it traducere, the Old Latin divulgare, Wycliff pupplische (publish), Tyndale defame, Moffatt disgrace, Braid Scots “Be i the mooth o‘ the public.” The substantive The compound form appears The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph “was minded to put her away privily.” He could give her a bill of divorcement So he proposed to do this privately (λατραι lathrai) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had “a short but tragic struggle between his legal conscience and his love” (McNeile). [source]
The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Reverse Greek Commentary Search for Matthew 1:19
Rev., would. See on Matthew 1:19. It is more than is wishful. [source]
See on Matthew 1:19. [source]
Not the future tense of the verb come, but the present of the verb to will: wills to come. See on Matthew 1:19; and Mark 8:34. Rev., properly, would come. [source]
See on Matthew 1:19. [source]
Rev., desiring. See on Matthew 1:19. I think this is stronger than desiring; rather, determined. [source]
Not merely, do you wish, but are you in earnest? See on Matthew 1:19. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare Acts 3:4; John 7:17. [source]
Indicating stubborn determination. See on Matthew 1:19. [source]
On the verb θέλω , to will or determine, see on Matthew 1:19. Listeth is old English for pleasure or willeth, from the Anglo-Saxon lust, meaning pleasure. Chaucer has the forms leste, lust, and list.“Strong was the wyn, and wel to drynke us leste (pleased ).”“Canterbury Tales,” 752.“Love if thee lust.”“Canterbury Tales,” 1185.“She walketh up and down wher as hire list (wherever she pleases ).”“Canterbury Tales,” 1054.“A wretch by fear, not force, like Hannibal, Drives back our troops, and conquers as she lists.”-DIVIDER- Shakespeare, “Henry VI.,” Pt. I., i., v., 22. Hence listless is devoid of desire. The statement of Jesus is not meant to be scientifically precise, but is rather thrown into a poetic mold, akin to the familiar expression “free as the wind.” Compare 1 Corinthians 12:11; and for the more prosaic description of the course of the wind, see Ecclesiastes 1:6. [source]
See on Matthew 1:19. [source]
Rev., better, was minded to go. On the construction see on Matthew 20:14. On the verb to be minded, see on Matthew 1:19. [source]
Better, as Rev., tookcounsel. See on Matthew 1:19. [source]
In a decretory sense. See on Matthew 1:19. [source]
See on Matthew 1:19. Rather desire than will in the sense of full determination, as is shown by I consent (Romans 7:16), and I delight in (Romans 7:22). [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
It was more than a mere desire. They were bent on putting themselves again into bondage. See on Matthew 1:19. [source]
Only here and Matthew 1:19, see note. The compound παραδειγματίζω toexpose to public infamy, is found Hebrews 6:6; and δεῖγμα examplein Judges 1:7. The word is unknown to classical Greek. The meaning here is to make a display of, exhibit. He showed them as subordinate and subject to Christ. Compare especially Hebrews 1:1-14throughout, where many points of contact with the first two chapters of this epistle will be found. [source]
First aorist active indicative of δειγματιζω deigmatizō late and rare verb from δειγμα deigma (Judges 1:7), an example, and so to make an example of. Frequent in the papyri though later than παραδειγματιζω paradeigmatizō and in N.T. only here and Matthew 1:19 of Joseph‘s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by “openly” Triumphing over them on it (τριαμβευσας αυτους εν αυτωι thriambeusas autous en autōi). On the Cross the triumph was won. This late, though common verb in Koiné{[28928]}š writers (εκτριαμβευω ekthriambeuō in the papyri) occurs only twice in the N.T., once “to lead in triumph” (2 Corinthians 2:14), here to celebrate a triumph (the usual sense). It is derived from τριαμβος thriambos a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (αυτους autous masculine regarded as personal agencies). Lightfoot adds, applying τριαμβευσας thriambeusas to Christ: “The convict‘s gibbet is the victor‘s car.” It is possible, of course, to take αυτωι autōi as referring to χειρογραπον cheirographon (bond) or even to Christ. [source]
Implying more than a mere inclination or desire. It was our will to come. See on Matthew 1:19. [source]
Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that θέλειν expresses more than a desire, as Rev. See on Matthew 1:19. Γαμεῖν tomarry, in the active voice, of the wife, as everywhere in N.T. except 1 Corinthians 7:39. [source]
Better, I desire. See on Matthew 1:19, and comp. Philemon 1:12. Paul's word is θέλω Iwill. See Romans 16:19; 1 Corinthians 7:32; 1 Corinthians 10:20; 1 Corinthians 14:5, 1 Corinthians 14:19, etc. [source]
N.T.oRarely in lxx. Comp. Numbers 25:4, hang them up. From παρὰ beside δεικνύναι toshow or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Δεῖγμα exampleonly Judges 1:7. Δειγματίζειν tomake a public show or example, Matthew 1:19; Colossians 2:15. See additional note at the end of this chapter. Additional Note on Hebrews 6:4-6.The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed: (1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief. -DIVIDER- -DIVIDER- (2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed. -DIVIDER- -DIVIDER- (3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself. -DIVIDER- -DIVIDER- (4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction. -DIVIDER- -DIVIDER- (5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power. Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, “renew unto repentance.” God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's Moral and Religious Aphorisms, Amer. ed., Vol. I., p. 191.sa180 [source]
Rend. being minded. See on Matthew 1:19. [source]
The αδυνατον adunaton (impossible) comes first in Hebrews 6:4 without εστιν estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω anakainizō (late verb, ανα καινος ana class="normal greek">ανακαινοω kainos here only in the N.T., but αδυνατον anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω tous ανα parapesontas) of και παραδειγματιζοντας anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα kai paradeigmatizontas). Present active participle of δειγματισαι paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
Desire, inclination. See on Matthew 1:19. [source]
See on Matthew 1:19. [source]