The Meaning of Matthew 12:1 Explained

Matthew 12:1

KJV: At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

YLT: At that time did Jesus go on the sabbaths through the corn, and his disciples were hungry, and they began to pluck ears, and to eat,

Darby: At that time Jesus went on the sabbath through the cornfields; and his disciples were hungry, and began to pluck the ears and to eat.

ASV: At that season Jesus went on the sabbath day through the grainfields; and his disciples were hungry and began to pluck ears and to eat.

KJV Reverse Interlinear

At  that  time  Jesus  went  on the sabbath day  through  the corn;  and  his  disciples  were an hungred,  and  began  to pluck  the ears of corn,  and  to eat. 

What does Matthew 12:1 Mean?

Study Notes

sabbath
(1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Genesis 2:2 ; Genesis 2:3 . For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed; Exodus 16:23 ; Nehemiah 9:13 ; Nehemiah 9:14 made a part of the law Exodus 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Exodus 31:13-17 . It was observed by complete rest Exodus 35:2 ; Exodus 35:3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Numbers 15:32-36 . Apart from maintaining the continued burnt-offering Numbers 28:9 , and its connection with the annual feasts; Exodus 12:16 ; Leviticus 23:3 ; Leviticus 23:8 ; Numbers 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mark 2:27 .
(2) Our Lord found the observance of the day encrusted with rabbinical evasions Matthew 12:2 and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isaiah 66:23 .
(3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Colossians 2:16 ; Hebrews 4:4 . In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

Verse Meaning

"At that time" does not mean immediately after that but at approximately that time (cf. Matthew 9:3; Matthew 9:11; Matthew 9:14; Matthew 9:34; Matthew 10:25; Matthew 11:19). The Mosaic Law permitted the Israelites to do what the disciples did, namely, pluck a few ears of grain as they passed through a field ( Deuteronomy 23:25).

Context Summary

Matthew 12:1-14 - The Right Use Of The Sabbath
The Pharisees had introduced a large number of minute and absurd restrictions on Sabbath observance; so our Lord set Himself to recover the day of rest for the use of the people. He never hesitated, therefore, to work miracles of healing on that day, and so set at defiance the Pharisees and their evil amendments. He contended also that all ritual observance must take the secondary place, and that the primary concern must always be the deep and pressing claims of humanity. Thus it was perfectly legitimate for David to eat the showbread.
Even if a sheep should fall into a pit on the Sabbath, it would be lifted out by the most punctilious of ritualists. How absurd and illogical it was to prohibit deliverance to this man with his withered hand! Notice that this man's condition is symbolic of many who pose as good Christians, but do nothing. They have the power, but do not use it and it becomes atrophied. That power can be given back by Jesus. Dare to act and you will find yourself able to act. [source]

Chapter Summary: Matthew 12

1  Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3  by scripture,
9  by reason,
13  and by a miracle
22  He heals a man possessed that was blind and mute;
24  and confronting the absurd charge of casting out demons by Beelzebub,
32  he shows that blasphemy against the Holy Spirit shall never be forgiven
36  Account shall be made of idle words
38  He rebukes the unfaithful, who seek after a sign,
46  and shows who is his brother, sister, and mother

Greek Commentary for Matthew 12:1

On the sabbath day through the cornfields [τοις σαββασιν δια των σποριμων]
This paragraph begins exactly like Matthew 11:25 “at that season” (εν εκεινωι τωι καιρωι — en ekeinōi tōi kairōi), a general statement with no clear idea of time. So also Matthew 14:1. The word καιρος — kairos means a definite and particular time, but we cannot fix it. The word “cornfields” does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley). [source]
Time [καιπῷ]
Rev., season. The word implies particular time; as related to some event, a convenient, appropriate time; absolutely, a particular point of time, or a particular season, like spring or winter. [source]
Corn [σπορίμων]
From σπείρω , to sow. Properly, as Rev., corn-fields. [source]

Reverse Greek Commentary Search for Matthew 12:1

Matthew 1:22 “All this has happened” [τουτο δε ολον γεγονεν]
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
Matthew 12:14 Took counsel against him [συμβουλιον ελαβον κατ αυτου]
An imitation of the Latin concilium capere and found in papyri of the second century a.d. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). By “destroy” (απολεσωσιν — apolesōsin) they meant “kill.” [source]
Matthew 12:17 That it might be fulfilled [ινα πληρωτηι]
The final use of ινα — hina and the sub-final just before (Matthew 12:16). The passage quoted is Isaiah 42:1-4 “a very free reproduction of the Hebrew with occasional side glances at the Septuagint” (Bruce), possibly from an Aramaic collection of Testimonia (McNeile). Matthew applies the prophecy about Cyrus to Christ. [source]
Matthew 15:1 From Jerusalem [απο Ιεροσολυμων]
Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). Soon Jesus will warn the disciples against the Sadducees also (Matthew 16:6). Unusual order here, “Pharisees and scribes.” “The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists” (Bruce), if the Pharisees were not all from Jerusalem. [source]
Matthew 22:15 Took counsel [συμβουλιον ελαβον]
Like the Latin consilium capere as in Matthew 12:14.Ensnare in his talk (παγιδευσωσιν εν λογωι — pagideusōsin en logōi). From παγις — pagis a snare or trap. Here only in the N.T. In the lxx (1 Samuel 28:9; Ecclesiastes 9:12; Test. of Twelve Patriarchs, Joseph 7:1). Vivid picture of the effort to trip Jesus in his speech like a bird or wild beast. [source]
Mark 12:30 Soul [ψυχῆς]
The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; Matthew 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes “life in the distinctness of individual existence” (Cremer). See further on ψυχικός , spiritual, 1 Corinthians 15:44. [source]
Mark 2:23 Through the cornfields [δια των σποριμων]
See note on Matthew 12:1. So Matthew and Luke 6:1. But Mark uses paraporeuesthai to go along beside, unless diaporeuesthai (BCD) is accepted. Perhaps now on the edge, now within the grain. Mark uses also παραπορευεσται — hodon poiein to make a way like the Latin iter facere, as if through the standing grain, plucking the ears Work of preparing food the rabbis called it. The margin of the Revised Version has it correctly: They began to make their way plucking the ears of corn (grain, wheat or barley, we should say). See notes on Matthew 12:1-8 for discussion of this passage, parallel also in Luke 6:15. [source]
Mark 3:2 That they might accuse him [ινα κατηγορησωσιν αυτου]
So Matthew 12:10. Luke has it “that they might find how to accuse him” They were determined to accuse him. The sabbath controversy offered the best opening. So here they are ready for business. [source]
Mark 3:7 Withdrew 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]
Luke 9:25 Lose [ἀπολέσας]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Luke 6:1 Cornfields []
See on Matthew 12:1. [source]
Luke 5:16 Withdrew [ἦν ὑποχωρῶν]
The participle with the imperfect of the finite verb denoting something in progress, and thus corresponding to the imperfect in Luke 5:15. The multitudes were coming together, but he was engaged in retirement and prayer, so that he was inaccessible. The word occurs only in Luke, the usual New Testament word for withdraw being ἀναχωρέω . See Matthew 2:12; Matthew 12:15; sa40" translation="">Mark 3:7.sa40 [source]
Luke 2:32 Gentiles [ἐθνῶν]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Luke 6:1 Plucked [ετιλλον]
Imperfect active. They were plucking as they went on through Whether wheat or barley, we do not know, not our “corn” (maize).Did eat (ηστιον — ēsthion). Imperfect again. See Matthew 12:1. and notes on Mark 2:23. for the separate acts in supposed violence of the sabbath laws.Rubbing them in their hands Only in Luke and only here in the N.T. This was one of the chief offences. “According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once” (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb psōchō is a late one for πσωχοντες ταις χερσιν — psaō to rub. [source]
Luke 6:1 Did eat [ηστιον]
Imperfect again. See Matthew 12:1. and notes on Mark 2:23. for the separate acts in supposed violence of the sabbath laws. [source]
Luke 6:7 The scribes and the Pharisees [οι γραμματεις και οι Παρισαιοι]
Only Luke here though Pharisees named in Matthew 12:14 and Pharisees and Herodians in Mark 3:6. [source]
Luke 6:11 Communed [διελαλουν]
Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν — an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus. [source]
Luke 6:4 Did take [λαβων]
Second aorist active participle of λαμβανω — lambanō Not in Mark and Matthew. See notes on Matthew 12:1-8 and notes on Mark 2:23-28 for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of Hosea 6:6, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers Luke 6:5 to after Luke 6:10 and puts here the following: “On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law.” [source]
Luke 6:11 What they might do to Jesus [τι αν ποιησαιεν Ιησου]
Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν — an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus. [source]
John 7:6 Time [καιρὸς]
See on Matthew 12:1; see on Luke 1:20; see on Acts 12:1. The appropriate season or juncture. [source]
John 5:3 In these [εν ταυταις]
In these five porches. Lay Imperfect middle of κατακειμαι — katakeimai to lie down, singular number because πλητος — plēthos (multitude) is a collective substantive. Withered Old adjective χηρος — xēros for dry, wasted as the hand (Matthew 12:10). The oldest and best manuscripts omit what the Textus Receptus adds here “waiting for the moving of the water” (εκδεχομενον την του υδατος κινησιν — ekdechomenon tēn tou hudatos kinēsin), a Western and Syrian addition to throw light on the word ταραχτηι — tarachthēi (is troubled) in John 5:7. [source]
John 11:43 He cried with a loud voice [πωνηι μεγαληι εκραυγασεν]
First aorist active indicative of κραυγαζω — kraugazō old and rare word from κραυγη — kraugē (Matthew 25:6). See Matthew 12:19. Occurs again in John 18:40; John 19:6, John 19:12. Only once in the lxx (Ezra 3:13) and with πωνηι μεγαληι — phōnēi megalēi (either locative or instrumental case makes sense) as here. For this “elevated (great) voice” see also Matthew 24:31; Mark 15:34, Mark 15:37; Revelation 1:10; Revelation 21:3. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. Lazarus, come forth “Hither out.” No verb, only the two adverbs, deuro here alone in John. Lazarus heard and obeyed the summons. [source]
John 12:13 Took [ελαβον]
Second aorist active indicative of λαμβανω — lambanō The branches of the palm trees Ποινιχ — Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον — Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 10:7) is in the account of Simon‘s triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω — kraugazō old and rare verb (from κραυγη — kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη — Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω — eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, “even the king of Israel” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 19:38) has “the king that cometh.” “It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)” (Bernard). [source]
John 5:9 Took up his bed and walked [ηρε τον κραβαττον αυτου και περιεπατει]
The same distinction in tenses in the same verbs preserved, punctiliar action in ηρε — ēre (first aorist active of αιρω — airō took it up at once) and linear act (imperfect active of περιπατεω — peripateō went on walking). The sabbath on that day The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. John 9:14, John 9:16). This controversy will spread to Galilee on Christ‘s return there (Mark 2:23-3:6; Matthew 12:1-14; Luke 6:1-11). [source]
John 18:40 Cried out [εκραυγασαν]
First aorist active of κραυγαζω — kraugazō old and rare verb from κραυγη — kraugē outcry (Matthew 25:6), as in Matthew 12:19. Not this man Contemptuous use of ουτος — houtos The priests put the crowd up to this choice (Mark 15:11) and Pilate offered the alternative (Matthew 27:17, one MS. actually gives Jesus as the name of Barabbas also). The name αραββας — Barabbas in Aramaic simply means son of a father. A robber Old word from ληιζομαι — lēizomai to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luke 23:19, Luke 23:25). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas. [source]
John 8:6 Tempting him [πειραζοντες αυτον]
Evil sense of this present active participle of πειραζω — peirazō as so often (Mark 8:11; Mark 10:2, etc.). That they might have whereof to accuse him Purpose clause with ινα — hina and present active subjunctive of εχω — echō This laying of traps for Jesus was a common practice of his enemies (Luke 11:16, etc.). Note present active infinitive of κατηγορεω — katēgoreō (see Matthew 12:10 for the verb) to go on accusing (with genitive αυτου — autou). It was now a habit with these rabbis. Stooped down First aorist active participle of κυπτω — kuptō old verb to bow the head, to bend forward, in N.T. only here and John 8:8; Mark 1:7. The use of κατω — katō (down) gives a vivid touch to the picture. With his finger Instrumental case of δακτυλος — daktulos for which see Matthew 23:4. Wrote on the ground Imperfect active of καταγραπω — katagraphō old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of καταγραπω — katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman‘s sin. [source]
Acts 3:13 His son [παῖδα]
Rightly, servant, as Rev. See on Luke 1:54. The A. V. renders, in Matthew 12:18, servant, quoting from Isaiah 42:1; but elsewhere, where applied to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint as the servant of God. See 2 Samuel 7:5, 2 Samuel 7:8, 2 Samuel 7:19, 2 Samuel 7:20, 2 Samuel 7:21, 2 Samuel 7:25, 2 Samuel 7:26. Compare Luke 1:69. The term servant of Jehovah, or servant of the Lord, is applied in the Old Testament (1) to a worshipper of God, Nehemiah 1:10; Daniel 6:21; so to Abraham, Psalm 105:6, Psalm 105:42; to Joshua, Joshua 24:29; to Job, Job 1:8. (2) To a minister or ambassador of God called to any service, Isaiah 49:6; of Nebuchadnezzar, Jeremiah 27:6; of the prophets, Amos 3:7; of Moses, Deuteronomy 34:5. (3) Peculiarly of the Messiah, Isaiah 42:1; Isaiah 52:13; as God's chosen servant for accomplishing the work of redemption. “Unless we render servant in the passages where the phrase παῖς Θεοῦ occurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant of Jehovah, who learned obedience by the things which he suffered” (Trench, “On the Authorized Version of the New Testament”). [source]
Acts 1:6 Asked [ηρωτων]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε — kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει — ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω — apokathistanō is late (also αποκατισταω — apokathistaō) omega form for the old and common αποκατιστημι — apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 1:6 Dost thou restore [ει αποκατιστανεις]
The use of ει — ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω — apokathistanō is late (also αποκατισταω — apokathistaō) omega form for the old and common αποκατιστημι — apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 22:23 As they cried out [κραυγαζοντων αυτων]
Genitive absolute with present active participle of κραυγαζω — kraugazō a rare word in the old Greek from κραυγη — kraugē (a cry). See Matthew 12:19. Two other genitive absolutes here, ριπτουντων — rhiptountōn (throwing off, present active participle, frequent active variation of ριπτω — rhiptō) and βαλλοντων — ballontōn (present active participle of βαλλω — ballō flinging). These present participles give a lively picture of the uncontrolled excitement of the mob in their spasm of wild rage. [source]
Acts 25:12 When he had conferred with the council [συνλαλησας μετα του συμβουλιου]
The word συμβουλιον — sumboulion in the N.T. usually means “counsel” as in Matthew 12:14, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton‘s Vocabulary) furnish a number of instances of this sense of the word as “council.” Here it apparently means the chief officers and personal retinue of the procurator, his assessors These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. [source]
Romans 3:26 At this time [ἐν τῷ νῦν καιρῷ]
Lit., in the now season. Rev., at this present season. See on Matthew 12:1. The contrast is with the past, not with the future. [source]
Romans 13:11 And that knowing the time - now []
Referring to the injunction of Romans 13:8. Knowing, seeing that ye know. The time ( τὸν καιρόν ), the particular season or juncture. Rev., season. See on Matthew 12:1. Now ( ἤδη ), better, already. [source]
Romans 16:9 Stachys [Σταχυν]
A Greek name, rare, but among members of the imperial household. It means a head or ear of grain (Matthew 12:1). [source]
Galatians 4:10 Times [καιροὺς]
Better, seasons. See on Matthew 12:1; see on Ephesians 1:10, and comp. Leviticus 23:4. The holy, festal seasons, as Passover Pentecost, Feast of Tabernacles. See 2 Chronicles 8:13. [source]
1 Timothy 4:1 In the latter times [ἐν ὑστέροις καιροῖς]
The phrase only here. For καιρός particularseason or juncture, see on Matthew 12:1; see on Acts 1:7. Not the same as ἐν ἐσχάταις in the last days, 2 Timothy 3:1, which denotes the period closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as “the latter days.” [source]
1 Timothy 3:6 He fall into [ινα μη]
Second aorist active subjunctive with εμπιπτω — hina mē negative purpose, of εν — empiptō old verb, to fall into. Note both εις — en and κριμα του διαβολου — eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα — krima tou diabolou). See note on Romans 3:8 for του διαβολου — krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
1 Timothy 3:6 Lest [τυπωτεις]
“That not.” Being puffed up (τυποω — tuphōtheis). First aorist passive participle of τυπος — tuphoō old word (from εμπεσηι εις — tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. He fall into Second aorist active subjunctive with εμπιπτω — hina mē negative purpose, of εν — empiptō old verb, to fall into. Note both εις — en and κριμα του διαβολου — eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα — krima tou diabolou). See note on Romans 3:8 for του διαβολου — krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
2 Timothy 4:2 Rebuke [ἐπιτίμησον]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
2 Timothy 3:1 Perilous times [καιροὶ χαλεποί]
Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Matthew 12:1; see on Acts 1:17. [source]
Hebrews 13:19 That I may be restored to you the sooner [ινα ταχειον αποκαταστατω υμιν]
Purpose clause with ινα — hina and the first aorist passive subjunctive of αποκατιστημι — apokathistēmi an old double compound as in Matthew 12:13. What is meant by ταχειον — tacheion (John 13:27; John 20:4) we do not know, possibly sickness. See Hebrews 13:23 also for ταχειον — tacheion f0). [source]
James 1:11 Withereth [εχηρανεν]
Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of χηραινω — xērainō old verb (from χηρος — xēros dry or withered, Matthew 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life. [source]
James 1:11 With the scorching wind [συν τωι καυσωνι]
Associative instrumental case with συν — sun In the lxx this late word (from καυσος — kausos) is usually the sirocco, the dry east wind from the desert (Job 1:19). In Matthew 20:12; Luke 12:55 it is the burning heat of the sun. Either makes sense here.Withereth (εχηρανεν — exēranen). Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of χηραινω — xērainō old verb (from χηρος — xēros dry or withered, Matthew 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life.Falleth Another gnomic aorist (second aorist active indicative) of εκπιπτω — ekpiptō to fall out (off).The grace (η ευπρεπεια — hē euprepeia). Old word (from ευπρεπης — euprepēs well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty.Of the fashion of it “Of the face of it.” The flower is pictured as having a “face,” like a rose or lily.Perisheth (απωλετο — apōleto). Another gnomic aorist (second aorist middle indicative of απολλυμι — apollumi to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered.Shall fade away Future passive indicative of μαραινω — marainō old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8.Goings (πορειαις — poreiais). Old word from πορευω — poreuō to journey, in N.T. only here and Luke 13:22 (of Christ‘s journey toward Jerusalem). The rich man‘s travels will come to “journey‘s end.” [source]
Revelation 22:10 Time [καιρὸς]
See on Matthew 12:1. [source]
Revelation 12:5 Was caught up [ἡρπάσθη]
See on Matthew 12:12. Compare Acts 23:10; Judges 1:23. [source]
Revelation 12:12 Time [καιρὸν]
See on Matthew 12:1; see on Mark 1:15; see on Acts 1:7. [source]
Revelation 11:18 The time [ὁ καιρὸς]
See on Matthew 12:1. [source]
Revelation 1:3 The time [ὁ καιρὸς]
See on Matthew 12:1. [source]
Revelation 1:3 He that readeth [ο αναγινωσκων]
Present active singular articular participle of αναγινωσκω — anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω — akouō (the audience).And keep Present active participle of τηρεω — tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα — gegrammena). Perfect passive participle of γραπω — graphō the time is at hand (ο γαρ καιρος εγγυς — ho gar kairos eggus). Reason for listening and keeping. On καιρος — kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς — eggus (at hand) is we do not know any more than we do about εν ταχει — en tachei (shortly) in Revelation 1:1. [source]
Revelation 1:3 And keep [και τηρουντες]
Present active participle of τηρεω — tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα — gegrammena). Perfect passive participle of γραπω — graphō the time is at hand (ο γαρ καιρος εγγυς — ho gar kairos eggus). Reason for listening and keeping. On καιρος — kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς — eggus (at hand) is we do not know any more than we do about εν ταχει — en tachei (shortly) in Revelation 1:1. [source]
Revelation 1:3 Written [γεγραμμενα]
Perfect passive participle of γραπω — graphō the time is at hand Reason for listening and keeping. On καιρος — kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς — eggus (at hand) is we do not know any more than we do about εν ταχει — en tachei (shortly) in Revelation 1:1. [source]

What do the individual words in Matthew 12:1 mean?

At that - time went - Jesus on the Sabbaths through the grainfields - and the disciples of Him were hungry and they began to pluck [the] heads of grain to eat
Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν καὶ ἤρξαντο τίλλειν στάχυας ἐσθίειν

Ἐν  At 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
ἐκείνῳ  that 
Parse: Demonstrative Pronoun, Dative Masculine Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
καιρῷ  time 
Parse: Noun, Dative Masculine Singular
Root: καιρός  
Sense: due measure.
ἐπορεύθη  went 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
τοῖς  on  the 
Parse: Article, Dative Neuter Plural
Root:  
Sense: this, that, these, etc.
σάββασιν  Sabbaths 
Parse: Noun, Dative Neuter Plural
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
σπορίμων  grainfields 
Parse: Adjective, Genitive Neuter Plural
Root: σπόριμος  
Sense: fit for sowing, sown.
οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
μαθηταὶ  the  disciples 
Parse: Noun, Nominative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐπείνασαν  were  hungry 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: πεινάω  
Sense: to hunger, be hungry.
ἤρξαντο  they  began 
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural
Root: ἄρχω  
Sense: to be the first to do (anything), to begin.
τίλλειν  to  pluck  [the] 
Parse: Verb, Present Infinitive Active
Root: τίλλω  
Sense: to pluck, pluck off.
στάχυας  heads  of  grain 
Parse: Noun, Accusative Masculine Plural
Root: στάχυσ1  
Sense: an ear of corn or of growing grain.
ἐσθίειν  to  eat 
Parse: Verb, Present Infinitive Active
Root: ἐσθίω 
Sense: to eat.

What are the major concepts related to Matthew 12:1?

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