KJV: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
YLT: all, then, as much as they may say to you to observe, observe and do, but according to their works do not, for they say, and do not;
Darby: all things therefore, whatever they may tell you, do and keep. But do not after their works, for they say and do not,
ASV: all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not.
| πάντα | All things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| ὅσα | how many |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| εἴπωσιν | they might tell |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| ποιήσατε | keep |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ποιέω Sense: to make. |
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| τηρεῖτε | observe |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: τηρέω Sense: to attend to carefully, take care of. |
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| κατὰ | After |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἔργα | works |
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Parse: Noun, Accusative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| λέγουσιν | They speak |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λέγω Sense: to say, to speak. |
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| ποιοῦσιν | act |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ποιέω Sense: to make. |
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Greek Commentary for Matthew 23:3
“As teachers they have their place, but beware of following their example” (Bruce). So Jesus said: “Do not ye after their works “ Do not practice their practices. They are only preachers. Jesus does not here disapprove any of their teachings as he does elsewhere. The point made here is that they are only teachers (or preachers) and do not practice what they teach as God sees it. [source]
Reverse Greek Commentary Search for Matthew 23:3
Lit., speak; i.e., with authority. Compare “command these stones,” Matthew 4:3; “bid you Matthew 23:3. Rev., command. [source]
Jesus (Matthew 12:34; Matthew 23:33) will use the same language to the Pharisees. Broods of snakes were often seen by John in the rocks and when a fire broke out they would scurry No doubt the Pharisees and Sadducees winced under the sting of this powerful indictment. [source]
Jesus puts practice before preaching. The teacher must apply the doctrine to himself before he is qualified to teach others. The scribes and Pharisees were men who “say and do not” (Matthew 23:3), who preach but do not perform. This is Christ‘s test of greatness. [source]
Periphrastic past perfect indicative passive. A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts. Σκυλλω Skullō occurs in the papyri in sense of plunder, concern, vexation. “Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (Matthew 23:13), laden with the burdens which the Pharisees laid upon them (Matthew 23:3). Εριμμενοι Erimmenoi denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds” (Allen): This perfect passive participle from ριπτω rhiptō to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion (εσπλαγχνιστη esplagchnisthē). [source]
Note the past tense, identifying them for the moment with their forefathers. Compare Matthew 23:35, Ye slew. Christ views the Jewish persecutors and bigots, ancient and modern, as a whole, actuated by one spirit, and ascribes to one section what was done by another. [source]
An utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A. V. has gone wrong in following Tyndale, who, in turn, followed the erroneous text of Erasmus, κρίσεως , judgment, wrongly rendered damnation. See Matthew 23:33, and compare Rev. there. [source]
Strictly, flying fowl. The common word for bird in the New Testament. Ὄρνις , occurs Matthew 23:37; Luke 13:34; but both times in the sense of hen. See on Matthew 23:37. Ὄρνεον is found in Revelation 18:2; Revelation 19:17, Revelation 19:21; and πτηνόν , another form for the word in this passage, occurs 1 Corinthians 15:30. [source]
See on Matthew 23:37. [source]
O ἴκου , temple, lit., house, is equivalent to ναοῦ , sanctuary (Rev.), in Matthew 23:35. The altar is the altar of burnt-offering. See on Matthew 4:5; and compare 2 Chronicles 24:18-21. [source]
As in Matthew. Imperfect of a present obligation, not lived up to just like our “ought” Παρειναι Pareinai as in Matthew, the second aorist active infinitive of απιημι aphiēmi to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew 23:34). It is plain that the terrible exposure of the scribes and Pharisees in Matthew 23 in the temple was simply the culmination of previous conflicts such as this one. [source]
Double compound (συν ευ δοκεω sun μαρτυρες eu dokeō), to think well along with others, to give full approval. A late verb, several times in the N.T., in Acts 8:1 of Saul‘s consenting to and agreeing to Stephen‘s death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. So they are “witnesses” (martures) against themselves (Matthew 23:31). [source]
General term as in Mark 4:32. Matthew has “cummin.”Pass by (παρερχεστε parerchesthe). Present middle indicative of παρερχομαι parerchomai common verb, to go by or beside. Matthew 23:23 has “ye have left undone” (απηκατε aphēkate). Luke here has “love” (αγαπην agapēn), not in Matthew.Ought As in Matthew. Imperfect of a present obligation, not lived up to just like our “ought” Παρειναι Pareinai as in Matthew, the second aorist active infinitive of απιημι aphiēmi to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew 23:34). It is plain that the terrible exposure of the scribes and Pharisees in Matthew 23 in the temple was simply the culmination of previous conflicts such as this one. [source]
In Matthew 23:34 Jesus uses “I send” See Luke 10:22; Luke 15:7, Luke 15:10. Here the future tense occurs, “I will send” (αποστελω apostelō). [source]
The blood of Abel is the first shed in the Old Testament (Genesis 4:10), that of Zacharias the last in the O.T. canon which ended with Chronicles (2 Chronicles 24:22). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah 26:23), but this climax is from Genesis to II Chronicles (the last book in the canon). See note on Matthew 23:35 for discussion of Zachariah as “the son of Barachiah” rather than “the son of Jehoiada.” [source]
Literally, between the altar and the house (Matthew 23:35 has temple, naou). [source]
In Matthew 23:37. Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it “rather a violent hypothesis” to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke‘s usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke 13:34.; Matthew 23:37-39). For details see on Matthew. In Luke we have επισυναγαγειν episunaxai (late first aorist active infinitive) and in Matthew επισυναγω episunagagein (second aorist active infinitive), both from ποσακις ητελησα episunagō a double compound of late Greek (Polybius). Both have “How often would I” How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John‘s Gospel. [source]
Accusative of general reference and in Matthew 23:37 also. Incorporation of antecedent into the relative clause.Brood (νοσσια nossian) is in Luke while Matthew has chickens (νεοσσια nossia), both late forms for the older ερημος neossia The adjective desolate (erēmos) is wanting in Luke 13:35 and is doubtful in Matthew 23:39. [source]
(νοσσια nossian) is in Luke while Matthew has chickens (νεοσσια nossia), both late forms for the older ερημος neossia The adjective desolate (erēmos) is wanting in Luke 13:35 and is doubtful in Matthew 23:39. [source]
Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Destroy, Literally, loosen. Wyc., undo. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38. Notice that the word for temple is ναὸν , sanctuary (see on John 2:14). This temple points to the literal temple, which is truly a temple only as it is the abode of God, hence sanctuary, but with a typical reference to Jesus' own person as the holy dwelling-place of God who “was in Christ.” Compare 1 Corinthians 3:16, 1 Corinthians 3:17. Christ's death was therefore the pulling down of the temple, and His resurrection its rebuilding. The imperative in destroy is of the nature of a challenge. Compare fill ye up, Matthew 23:32. [source]
See on Father's business, Luke 2:49, and compare Matthew 23:38, where Jesus speaks of the temple as your house. The people had made God's house their own. [source]
Rev., correctly, from henceforth. Compare John 1:51; John 14:7; Matthew 23:39. [source]
“And yet” See John 1:11; Matthew 23:37 Men loved darkness rather than light (John 3:19). That ye may have life Life in its simplest form as in John 3:36 (cf. John 3:16). This is the purpose of John in writing the Fourth Gospel (John 20:31). There is life only in Christ Jesus. [source]
“From now on,” as in John 14:7; Matthew 23:39; Revelation 14:13. Before it come to pass Προ Pro with ablative of the articular second aorist middle infinitive γινομαι ginomai (before the coming to pass). When it is come to pass Indefinite relative clause with οταν hotan and the second aorist middle subjunctive of γινομαι ginomai “whenever it does come to pass.” That ye may believe Purpose clause with ινα hina and present active subjunctive of πιστευω pisteuō “that ye may keep on believing.” Cf. Isaiah 48:5. That I am he As Jesus has repeatedly claimed to be the Messiah (John 8:24, John 8:58, etc.). Cf. also John 14:29 (πιστευσητε pisteusēte here); John 16:4. [source]
Condition of second class with imperfect indicative in the protasis. The old word τυπλος tuphlos is from τυπω tuphō to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility. Ye would not have sin Regular form for conclusion of second-class condition, αν an with imperfect. But now ye say In contrast to the previous condition. See like contrast in John 15:22, John 15:24. They arrogantly asserted superior knowledge. We see The ignorant mob do not (John 7:49). It is sin against light and is hopeless (Mark 3:29; Matthew 12:31.). “Ye are witnesses against yourselves” (μαρτυρειτε εαυτοις martureite heautois Matthew 23:31). [source]
As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. [source]
Imperfect passive of εκχυννω ekchunnō (see note on Matthew 23:35), was being shed. [source]
The old word used by the Baptist of the Pharisees (Matthew 3:7; Luke 3:7) and by Jesus also (Matthew 12:34; Matthew 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul‘s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the “viper,” though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. [source]
First aorist middle of εκτινασσω ektinassō old verb, in the N.T. only here as in Acts 13:51 (middle) and Mark 6:11; Matthew 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Nehemiah 5:13, “undoubtedly a very exasperating gesture” (Ramsay), but Paul was deeply stirred. Your blood be upon your own heads (Το αιμα υμων επι την κεπαλην υμων To haima humōn epi tēn kephalēn humōn). As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. I am clean Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
“Some multitude (or pile) of dry twigs” Laid (επιτεντος epithentos). So genitive absolute again with second aorist active participle of επιτιτημι epitithēmi to place upon. Few things show Paul to better advantage than this incident. By reason of the heat Old word, only here in N.T. Ablative case with απο apo (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. A viper (εχιδνα echidna). The old word used by the Baptist of the Pharisees (Matthew 3:7; Luke 3:7) and by Jesus also (Matthew 12:34; Matthew 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul‘s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the “viper,” though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. Fastened on his hand First aorist active indicative of καταπτω kathaptō to fasten down on with the genitive case. Old verb, here only in N.T. Cf. Mark 16:18. [source]
Old word, only here in N.T. Ablative case with απο apo (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. A viper (εχιδνα echidna). The old word used by the Baptist of the Pharisees (Matthew 3:7; Luke 3:7) and by Jesus also (Matthew 12:34; Matthew 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul‘s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the “viper,” though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. Fastened on his hand First aorist active indicative of καταπτω kathaptō to fasten down on with the genitive case. Old verb, here only in N.T. Cf. Mark 16:18. [source]
Only here and Matthew 23:35, on which see note. [source]
First aorist active imperative of αναπληροω anaplēroō to fill up, old word, and see note on Matthew 23:32; note 1 Thessalonians 2:16; and note 1 Corinthians 14:16. Some MSS. have future indicative (αναπληρωσετε anaplērōsete). [source]
The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, Exodus 7:22. [source]
Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17. [source]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]
First aorist active indicative of συνπατεω sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω huparchō used as a substantive (cf. υμων humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω echō) in indirect discourse after γινωσκοντες ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι autoi could have been used agreeing with γινωσκοντες ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]
The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER- and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER- -DIVIDER- [source]
First aorist passive indicative of ευρισκω heuriskō See Revelation 16:6; Revelation 17:6 for the blood already shed by Rome. Rome “butchered to make a Roman holiday” (Dill, Roman Society, p. 242) not merely gladiators, but prophets and saints from Nero‘s massacre a.d. 64 to Domitian and beyond.Of all that have been slain (παντων των εσπαγμενων pantōn tōn esphagmenōn). Perfect passive articular participle genitive plural of σπαζω sphazō the verb used of the Lamb slain (Revelation 5:9, Revelation 5:12; Revelation 13:8). Cf. Matthew 23:35 about Jerusalem. [source]
Perfect passive articular participle genitive plural of σπαζω sphazō the verb used of the Lamb slain (Revelation 5:9, Revelation 5:12; Revelation 13:8). Cf. Matthew 23:35 about Jerusalem. [source]
Sub-final use of ινα hina with first aorist active subjunctive of μετανοεω metanoeō she willeth not “And she is not willing.” Blunt and final like Matthew 23:37.To repent of (μετανοησαι εκ metanoēsai ek). First aorist (ingressive) active infinitive with εκ ek “to make a change out of,” the usual construction with μετανοεω metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο apo in Acts 8:22. Πορνεια Porneia (fornication) here, but μοιχευω moicheuō (to commit adultery) in Revelation 2:22. [source]
Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Present active indicative of συρω surō old verb, to drag, here alone in the Apocalypse, but see John 21:8.The third part of the stars (το τριτον των αστερων to triton tōn asterōn). Like a great comet is this monster. See Daniel 8:10. Perhaps only the third is meant to soften the picture as in Revelation 8:7.Did cast them Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Judges 1:6). But John may have in mind the martyrs before Christ (Hebrews 11:32.) and after Christ‘s ascension (Matthew 23:35).Stood (εστηκεν estēken). Imperfect active of a late verb, στηκω stēkō from the perfect εστηκα hestēka of ιστημι histēmi graphic picture of the dragon‘s challenge of the woman who is about to give birth.When she was delivered Indefinite temporal clause with οταν hotan and the second aorist active subjunctive of τικτω tiktō “whenever she gives birth.”That he might devour (ινα καταπαγηι hina kataphagēi). Purpose clause with ινα hina and the second aorist active subjunctive of κατεστιω katesthiō to eat up (down). This is what Pharaoh did to Israel (Exodus 1:15-22; Psalm 85:13; Isaiah 27:1; Isaiah 51:9; Ezekiel 29:3). Precisely so the devil tried to destroy the child Jesus on his birth. [source]
Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Judges 1:6). But John may have in mind the martyrs before Christ (Hebrews 11:32.) and after Christ‘s ascension (Matthew 23:35).Stood (εστηκεν estēken). Imperfect active of a late verb, στηκω stēkō from the perfect εστηκα hestēka of ιστημι histēmi graphic picture of the dragon‘s challenge of the woman who is about to give birth.When she was delivered Indefinite temporal clause with οταν hotan and the second aorist active subjunctive of τικτω tiktō “whenever she gives birth.”That he might devour (ινα καταπαγηι hina kataphagēi). Purpose clause with ινα hina and the second aorist active subjunctive of κατεστιω katesthiō to eat up (down). This is what Pharaoh did to Israel (Exodus 1:15-22; Psalm 85:13; Isaiah 27:1; Isaiah 51:9; Ezekiel 29:3). Precisely so the devil tried to destroy the child Jesus on his birth. [source]
Sub-final clause with ινα hina and the future indicative (as in Revelation 3:9; Revelation 6:4) middle rather than the aorist middle subjunctive αναπαυσωνται anapausōntai of Aleph C.Yet for a little time (ετι χρονον μικρον eti chronon mikron). Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28.Until should be fulfilled Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]