KJV: And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
YLT: And as they are going, Jesus began to say to the multitudes concerning John, 'What went ye out to the wilderness to view? -- a reed shaken by the wind?
Darby: But as they went away, Jesus began to say to the crowds concerning John, What went ye out into the wilderness to see? a reed moved about by the wind?
ASV: And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind?
| Τούτων | As these |
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Parse: Demonstrative Pronoun, Genitive Masculine Plural Root: οὗτος Sense: this. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πορευομένων | were going away |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| ἤρξατο | began |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| λέγειν | to speak |
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Parse: Verb, Present Infinitive Active Root: λέγω Sense: to say, to speak. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ὄχλοις | crowds |
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Parse: Noun, Dative Masculine Plural Root: ὄχλος Sense: a crowd. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| Ἰωάννου | John |
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Parse: Noun, Genitive Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| ἐξήλθατε | went you out |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
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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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| ἔρημον | wilderness |
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Parse: Adjective, Accusative Feminine Singular Root: ἔρημος Sense: solitary, lonely, desolate, uninhabited. |
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| θεάσασθαι | to see |
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Parse: Verb, Aorist Infinitive Middle Root: θεάομαι Sense: to behold, look upon, view attentively, contemplate (often used of public shows). |
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| κάλαμον | A reed |
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Parse: Noun, Accusative Masculine Singular Root: κάλαμος Sense: a reed. |
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| ὑπὸ | by [the] |
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Parse: Preposition Root: ὑπό Sense: by, under. |
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| ἀνέμου | wind |
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Parse: Noun, Genitive Masculine Singular Root: ἄνεμος Sense: wind, a violent agitation and stream of air. |
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| σαλευόμενον | shaken |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: σαλεύω Sense: a motion produced by winds, storms, waves, etc. |
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Greek Commentary for Matthew 11:7
Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? “It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death” (Plummer). [source]
Latin calamus. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Matthew 27:29), as a measuring rod (Revelation 11:1), of a writer‘s pen (3 John 1:13). The reeds by the Jordan bent with the wind, but not so John. [source]
Rev., more literal and better, as these went their way; or while they, John's disciples, were departing' thus giving the simultaneousness of Jesus' words with the act of departure. [source]
Rev., to behold. θεᾶσθαι , like θεωρεῖν , expresses the calm, continuous contemplation of an object which remains before the spectator. Compare John 1:14. Another verb is used in Christ's repetition of the question, Matthew 11:8, Matthew 11:9; ἰδεῖν in the ordinary sense of seeing. The more earnest expression suits the first question. [source]
Reverse Greek Commentary Search for Matthew 11:7
Rev., somewhat stiffly, behold; but the idea is correct, as the verb denotes careful seeing, looking intently, inspection. See on Matthew 11:7. [source]
Rev. is correct but awkward, to behold. The verb implies steadfast, intent gazing. See on Matthew 11:7. [source]
Better, as Rev., beheld, since the verb denotes looking attentively. See on Matthew 11:7. [source]
Compare Matthew 11:7; Luke 6:38; Acts 4:31; Hebrews 12:26, Hebrews 12:27. The root of the verb is the same as that of billows, Luke 21:25. [source]
Genitive absolute of aorist active participle. Matthew 11:7 has the present middle participle πορευομενων poreuomenōn suggesting that Jesus began his eulogy of John as soon as the messengers (angels, Luke calls them) were on their way. The vivid questions about the people‘s interest in John are precisely alike in both Matthew and Luke. [source]
Compare Luke 9:32; 2 Peter 2:16; 1 John 1:1; 1 John 4:14. See on Matthew 11:7; see on Matthew 23:5. The word denotes calm, continuous contemplation of an object which remains before the spectator. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
From σάλος the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; Matthew 24:29; Acts 4:31; Hebrews 12:26. [source]
First aorist passive infinitive of σαλευω saleuō old verb to agitate, to cause to totter like a reed (Matthew 11:7), the earth (Hebrews 12:26). Usual negative μη mē and accusative of general reference υμας humas with the infinitive. From your mind (απο του νοος apo tou noos). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wycliffe), to “keep their heads.” Nor yet be troubled Old verb τροεω throeō to cry aloud (from τροος throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε mēde Paul divides into three sources by μητε μητε μητε mēte, μητε δια λογου mēteμητε δι επιστολης ως δι ημων mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
Old verb as in Matthew 11:7. He hath promised Perfect middle indicative of επαγγελλω epaggellō and it still holds. He quotes Haggai 2:6. Will I make to tremble Old and strong verb (here future active) σειω seiō to agitate, to cause to tremble as in Matthew 21:10. The author applies this “yet once more” (ετι απαχ eti hapax) and the reference to heaven (τον ουρανον ton ouranon) to the second and final “shaking” at the Second Coming of Jesus Christ for judgment (Hebrews 9:28). [source]
Lit., reed. See Matthew 11:7. The staff or scepter placed in mockery in Jesus' hand, Matthew 27:29. A measuring-reed, Revelation 11:1. [source]
“I do not wish to go on writing them.”With ink and pen (δια μελανος και καλαμου dia melanos kai kalamou), “by means of (δια dia) black (ink) and reed (used as pen).” See 2 John 1:12 for μελανος melanos and Matthew 11:7 for καλαμος kalamos used for papyrus and parchment, as γραπειον grapheion (a sharp stilus) for wax tablets. [source]
(δια μελανος και καλαμου dia melanos kai kalamou), “by means of (δια dia) black (ink) and reed (used as pen).” See 2 John 1:12 for μελανος melanos and Matthew 11:7 for καλαμος kalamos used for papyrus and parchment, as γραπειον grapheion (a sharp stilus) for wax tablets. [source]
Old word for a growing reed (Matthew 11:7) which grew in immense brakes in the Jordan valley, a writer‘s reed (3 John 1:7), a measuring-rod (here, Revelation 21:15.; Ezekiel 40:3-6; Ezekiel 42:16-19). [source]
Present passive participle of σειω seiō “being shaken by a great wind.” See Matthew 11:7 for the reed so shaken. [source]