KJV: And these shall go away into everlasting punishment: but the righteous into life eternal.
YLT: And these shall go away to punishment age-during, but the righteous to life age-during.'
Darby: And these shall go away into eternal punishment, and the righteous into life eternal.
ASV: And these shall go away into eternal punishment: but the righteous into eternal life.
ἀπελεύσονται | will go away |
Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: ἀπέρχομαι Sense: to go away, depart. |
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οὗτοι | these |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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κόλασιν | punishment |
Parse: Noun, Accusative Feminine Singular Root: κόλασις Sense: correction, punishment, penalty. |
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αἰώνιον | eternal |
Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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δίκαιοι | the righteous |
Parse: Adjective, Nominative Masculine Plural Root: δίκαιος Sense: righteous, observing divine laws. |
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ζωὴν | life |
Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
Greek Commentary for Matthew 25:46
The word κολασιν kolasin comes from κολαζω kolazō to mutilate or prune. Hence those who cling to the larger hope use this phrase to mean age-long pruning that ultimately leads to salvation of the goats, as disciplinary rather than penal. There is such a distinction as Aristotle pointed out between μωρια mōria (vengeance) and κολασις kolasis But the same adjective αιωνιος aiōnios is used with κολασιν kolasin and ζωην zōēn If by etymology we limit the scope of κολασιν kolasin we may likewise have only age-long ζωην zōēn There is not the slightest indication in the words of Jesus here that the punishment is not coeval with the life. We can leave all this to the King himself who is the Judge. The difficulty to one‘s mind about conditional chastisement is to think how a life of sin in hell can be changed into a life of love and obedience. The word αιωνιος aiōnios (from αιων aiōn age, αεςυμ αει aevum αιωνες των αιωνων aei) means either without beginning or without end or both. It comes as near to the idea of eternal as the Greek can put it in one word. It is a difficult idea to put into language. Sometimes we have “ages of ages” (aiōnes tōn aiōnōn). [source]
Reverse Greek Commentary Search for Matthew 25:46
In Matthew 18:8 and Matthew 5:29-3042 we have one of the dualities or doublets in Matthew ( 1711644371_3 ). Jesus repeated his pungent sayings many times. Instead of εις γεενναν eis geennan ( Matthew 5:29 ) we have εις το πυρ το αιωνιον eis to pur to aiōnion and at the end of Matthew 18:9 του πυρος tou puros is added to την γεενναν tēn geennan This is the first use in Matthew of αιωνιος aiōnios We have it again in Matthew 19:16 , Matthew 19:29 with ζοη zoē in Matthew 25:41 with πυρ pur in Matthew 25:46 with κολασιν kolasin and ζοην zoēn The word means ageless, without beginning or end as of God ( Romans 16:26 ), without beginning as in Romans 16:25 , without end as here and often. The effort to make it mean “ αεονιαν aeonian ” fire will make it mean “ αεονιαν aeonian ” life also. If the punishment is limited, ipso facto the life is shortened. In Matthew 18:9 also μονοπταλμον monophthalmon occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koiné . Literally one-eyed. Here only and Mark 9:47 in the New Testament. [source]
Literally, “By doing what shall I inherit eternal life?” Note the emphasis on “doing” The form of his question shows a wrong idea as to how to get it.Eternal life (ζωην αιωνιον zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18, John 18:30) and in Matthew 25:46, which see note. [source]
(ζωην αιωνιον zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18, John 18:30) and in Matthew 25:46, which see note. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
See John 3:15; Matthew 25:46 for this great phrase. In John 6:68 Peter says to Jesus, “Thou hast the words of eternal life.” Jesus had just said (John 6:63) that his words were spirit and life. The secret lies in the source, “as the Father hath said to me” (ειρηκεν eirēken). [source]
Ταπος Taphos (grave) presents the notion of burial Jesus claims not only the power of life (spiritual) and of judgment, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out A general judgment and a general bodily resurrection we have here for both good and bad as in Matthew 25:46; Acts 24:15; 2 Corinthians 5:10 and as often implied in the words of Jesus (Matthew 5:29.; Matthew 10:28; Luke 11:32). In John 6:39 Jesus asserts that he will raise up the righteous. [source]
Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. [source]
“By prophetic scriptures.” Witnessed by the law and the prophets (Romans 3:21). This thread runs all through Romans. According to the command of the eternal God (κατ επιταγην του αιωνιου τεου kat' epitagēn tou aiōniou theou). Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. Unto obedience of faith See note on Romans 1:5. Made known unto all the nations (εις παντα τα ετνη γνωριστεντος eis panta ta ethnē gnōristhentos). First aorist passive participle of γνωριζω gnōrizō still the genitive case agreeing with μυστηριου mustēriou in Romans 16:25. [source]
See note on Matthew 25:46 for this interesting phrase so common in the Johannine writings. Plato used αιωνιος aiōnios for perpetual. See also 2 Thessalonians 1:9. It comes as nearly meaning “eternal” as the Greek can express that idea. [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
Future active of old verb τινω tinō to pay penalty Accusative case in apposition with δικην dikēn (penalty). This phrase does not appear elsewhere in the N.T., but is in 4 Maccabees 10:15 τον αιωνιον του τυραννου ολετρον ton aiōnion tou turannou olethron the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1 Thessalonians 5:3) does not mean here annihilation, but, as Paul proceeds to show, separation from the face of the Lord (απο προσωπου του κυριου apo prosōpou tou kuriou) and from the glory of his might (και απο της δοχης της ισχυος αυτου kai apo tēs doxēs tēs ischuos autou), an eternity of woe such as befell Antiochus Epiphanes. Αιωνιος Aiōnios in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar‘s life (Milligan), but Paul means by age-long the coming age in contrast with this age, as eternal as the New Testament knows how to make it. See note on Matthew 25:46 for use of aiōnios both with zōēn life, and αιωνιος kolasin punishment. [source]
Accusative case in apposition with δικην dikēn (penalty). This phrase does not appear elsewhere in the N.T., but is in 4 Maccabees 10:15 τον αιωνιον του τυραννου ολετρον ton aiōnion tou turannou olethron the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1 Thessalonians 5:3) does not mean here annihilation, but, as Paul proceeds to show, separation from the face of the Lord (απο προσωπου του κυριου apo prosōpou tou kuriou) and from the glory of his might (και απο της δοχης της ισχυος αυτου kai apo tēs doxēs tēs ischuos autou), an eternity of woe such as befell Antiochus Epiphanes. Αιωνιος Aiōnios in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar‘s life (Milligan), but Paul means by age-long the coming age in contrast with this age, as eternal as the New Testament knows how to make it. See note on Matthew 25:46 for use of aiōnios both with zōēn life, and αιωνιος kolasin punishment. [source]
This singular articular participle refers to ο πατηρ ho patēr “though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned” (Lightfoot). Eternal comfort (παρακλησιν αιωνιαν paraklēsin aiōnian). Distinct feminine form of αιωνιος aiōnios here instead of masculine as in Matthew 25:46. [source]
Distinct feminine form of αιωνιος aiōnios here instead of masculine as in Matthew 25:46. [source]
Old anarthrous adjective (from ευ eu and σεβομαι sebomai to worship), in N.T. only here and Acts 10:2, Acts 10:7 (by Peter). For temptation Present active infinitive of τηρεω tēreō after οιδεν oiden (αδικους adikous). As in 1 Peter 3:18.Under punishment Present passive participle of κολαζω kolazō old verb (from κολος kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον kolasin aiōnion in Matthew 25:46. [source]
Present active infinitive of τηρεω tēreō after οιδεν oiden (αδικους adikous). As in 1 Peter 3:18.Under punishment Present passive participle of κολαζω kolazō old verb (from κολος kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον kolasin aiōnion in Matthew 25:46. [source]
Present passive participle of κολαζω kolazō old verb (from κολος kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον kolasin aiōnion in Matthew 25:46. [source]
Torment is a faulty translation. The word means punishment, penalty. It occurs in the New Testament only here and Matthew 25:46. The kindred verb, κολάζομαι topunish, is found Acts 4:21; 2 Peter 2:9. Note the present tense, hath. The punishment is present. Fear by anticipating punishment has it even now. The phrase hath punishment (see on John 16:22) indicates that the punishment is inherent in the fear. Fear carries its own punishment. Augustine, commenting on the expulsion of fear by love, says: “As in sewing, we see the thread passed through by the needle. The needle is first pushed in, but the thread cannot be introduced until the needle is brought out. So fear first occupies the mind, but does not remain permanently, because it entered for the purpose of introducing love.” The words because fear hath punishment are parenthetical. [source]
There is such a thing, perfect because it has been perfected (1 John 4:12, 1 John 4:17). Cf. James 1:4.Casteth out fear (εχω βαλλει τον ποβον exō ballei ton phobon). “Drives fear out” so that it does not exist in real love. See εκβαλλω εχω ekballō exō in John 6:37; John 9:34.; John 12:31; John 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1 Corinthians 13:1-13).Hath punishment Old word, in N.T. only here and Matthew 25:46. Τιμωρια Timōria has only the idea of penalty, κολασις kolasis has also that of discipline, while παιδεια paideia has that of chastisement (Hebrews 12:7). The one who still dreads Bengel graphically describes different types of men: “sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore ” [source]
Old word, in N.T. only here and Matthew 25:46. Τιμωρια Timōria has only the idea of penalty, κολασις kolasis has also that of discipline, while παιδεια paideia has that of chastisement (Hebrews 12:7). The one who still dreads Bengel graphically describes different types of men: “sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore ” [source]
Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
First aorist active participle with negative μη mē with play on “kept not” and “he hath kept.”Principality (αρχην archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
These were also included, Admah and Zeboiim (Deuteronomy 29:23; Hosea 11:8). Zoar, the other city, was spared.In like manner (τον ομοιον τροπον ton homoion tropon). Adverbial accusative (cf. ως hōs). Like the fallen angels.Having given themselves over to fornication First aorist active participle feminine plural of εκπορνευω ekporneuō late and rare compound (perfective use of εκ ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
First aorist active participle feminine plural of εκπορνευω ekporneuō late and rare compound (perfective use of εκ ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]