KJV: When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:
YLT: And morning having come, all the chief priests and the elders of the people took counsel against Jesus, so as to put him to death;
Darby: And when it was morning all the chief priests and the elders of the people took counsel against Jesus so that they might put him to death.
ASV: Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
| Πρωΐας | Morning |
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Parse: Noun, Genitive Feminine Singular Root: πρωί̈α Sense: early, pertaining to the morning, at day break. |
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| γενομένης | having arrived |
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Parse: Verb, Aorist Participle Middle, Genitive Feminine Singular Root: γίνομαι Sense: to become, i. |
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| συμβούλιον | counsel |
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Parse: Noun, Accusative Neuter Singular Root: συμβούλιον Sense: counsel, which is given, taken, entered upon. |
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| ἔλαβον | took |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λαμβάνω Sense: to take. |
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| ἀρχιερεῖς | chief priests |
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Parse: Noun, Nominative Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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| πρεσβύτεροι | elders |
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Parse: Adjective, Nominative Masculine Plural Root: πρεσβύτερος Sense: elder, of age,. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λαοῦ | people |
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Parse: Noun, Genitive Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| κατὰ | against |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ὥστε | so that |
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Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
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| θανατῶσαι | they might put to death |
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Parse: Verb, Aorist Infinitive Active Root: θανατόω Sense: to put to death. |
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Greek Commentary for Matthew 27:1
Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark 15:1; Luke 22:66-71). Luke gives the details of this second ratification consultation. The phrase used, took counsel (συμβουλιον ελαβον sumboulion elabon) is a Latin idiom (consilium ceperunt) for συνεβουλευσαντο sunebouleusanto f0). [source]
Reverse Greek Commentary Search for Matthew 27:1
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
This quotation comes mainly from Zechariah 11:13 though not in exact language. In Jeremiah 18:18 the prophet tells of a visit to a potter‘s house and in Jeremiah 32:6. of the purchase of a field. It is in Zechariah that the thirty pieces of silver are mentioned. Many theories are offered for the combination of Zechariah and Jeremiah and attributing it all to Jeremiah as in Mark 1:2. the quotation from Isaiah and Malachi is referred wholly to Isaiah as the more prominent of the two. Broadus and McNeile give a full discussion of the various theories from a mere mechanical slip to the one just given above. Matthew has here (Matthew 27:10) “the field of the potter” (εις τον αγρον του κεραμεως eis ton agron tou kerameōs) for “the potter the house of the Lord” in Zechariah 11:13. That makes it more parallel with the language of Matthew 27:7. [source]
Jesus refused to answer the charges of the Jews (Matthew 27:12). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. “He did not reply to him up to not even one word.” This silent dignity amazed Pilate and yet he was strangely impressed.sa120 [source]
Imperfect tense of customary action where Matthew 27:15 has the verb ειωτει eiōthei (was accustomed to). [source]
That phrase from this charge sharpened the contrast between Jesus and Barabbas which is bluntly put in Matthew 27:17 “Barabbas or Jesus which is called Christ.” See discussion there. [source]
Past perfect indicative without augment where Matthew 27:18 has the first aorist (kappa aorist) indicative παρεδωκαν paredōkan not preserving the distinction made by Mark. The aorist is never used “as” a past perfect. [source]
Here the perfect passive participle ειτισμενον eithismenon neuter singular from ετιζω ethizō (common Greek verb, to accustom) is used as a virtual substantive like το ετος to ethos in Luke 1:8. Luke alone in the N.T. uses either word save ετος ethos in John 19:40, though ειωτα eiōtha from ετω ethō occurs also in Matthew 27:15; Mark 10:1. [source]
Mark 15:1 (Matthew 27:1) has “morning.” [source]
Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mark 15:1; Matthew 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark 14:64; Matthew 26:66).Ye will not believe (ου μη πιστευσητε ou mē pisteusēte). Double negative with the aorist subjunctive, strongest possible negative. So as to Luke 22:68. [source]
A real affirmative as in Luke 22:70. The Gospels all give Pilate‘s question about Jesus asking of the Jews in precisely the same words (Mark 15:2; Matthew 27:11; Luke 23:3; John 18:33). [source]
First aorist active participle of παιδευω paideuō to train a child Perhaps Pilate may have split a hair over the word as Wycliff puts it: “I shall deliver him amended.” But, if Jesus was innocent, Pilate had no doubt to “chastise” him to satisfy a mob. Luke 23:17 is omitted by Westcott and Hort as from Mark 15:6; Matthew 27:15. [source]
Literally, what is there to me and to thee. See on Mark 5:7, and compare Matthew 8:29; Matthew 27:19; Mark 1:24; Luke 8:28. It occurs often in the Old Testament, 2 Samuel 16:10; 1 Kings 17:18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John 6:6. Wyc., What to me and to thee, thou woman? [source]
See on Matthew 26:55; see on Mark 11:17; see on Luke 10:30. Matthew calls him a “notable prisoner” (Matthew 27:16). Mark states that he had made insurrection, and had committed murder (Mark 15:7), speaking of the insurrection as a well-known event. Luke says, “for some insurrection ( στάσιν τινὰ ) that had arisen in the city, and for murder” (Luke 23:19). Writing for Gentiles, Luke would not refer to the event as something familiar. Bandits of this kind were numerous in the neighborhood of Jerusalem under the Roman dominion. Their leaders were well known. Josephus describes them by the same word which Matthew uses, ἐπίσημοι , notable. Their depredations were often committed under patriotic pretenses, so that Barabbas might have had influential friends among the people. [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
First aorist passive indicative of ποβεομαι phobeomai He was already afraid because of his wife‘s message (Matthew 27:19). The claim of Jesus to deity excited Pilate‘s superstitious fears. [source]
Genitive absolute and note present middle participle (dawn coming on and still dark). In Matthew 27:1 the aorist participle Present indicative retained in indirect assertion. [source]
Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
Compound of ουκ ouk and ουν oun and is clearly ironical expecting an affirmative answer, only here in the N.T., and in lxx only in A text in 2Kings 5:23. Thou sayest that In Matthew 27:11; Mark 15:2; Luke 23:3, συ λεγεις su legeis clearly means “yes,” as συ ειπας su eipas (thou saidst) does in Matthew 26:64 (= “I am,” εγω ειμι egō eimi in Mark 14:62). Hence here οτι hoti had best be taken to mean “because”: “Yes, because I am a king.” Have I been born Perfect passive indicative of γενναω gennaō The Incarnation was for this purpose. Note repetition of εις τουτο eis touto (for this purpose), explained by ινα μαρτυρησω τηι αλητειαι hina marturēsō tēi alētheiāi (that I may bear witness to the truth), ινα hina with first aorist active subjunctive of μαρτυρεω martureō Paul (1 Timothy 6:13) alludes to this good confession when Christ bore witness (μαρτυρησαντος marturēsantos) before Pilate. Jesus bore such witness always (John 3:11, John 3:32; John 7:7; John 8:14; Revelation 1:5). [source]
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]
First aorist active indicative of λαμβανω lambanō and μαστιγοω mastigoō (from μαστιχ mastix whip). For this redundant use of λαμβανω lambanō see also John 19:6. It is the causative use of μαστιγοω mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω periballō). In a purple garment Old adjective πορπυρεος porphureos from πορπυρα porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
Vocative case of γυνη gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι gunai instead of μητερ mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [source]
A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of βημα bēma for judgment seat, see Matthew 27:19, John 19:13, Acts 12:21, Acts 18:12, Acts 25:10. Same phrase repeated in Acts 25:17. To be brought (αχτηναι achthēnai). First aorist passive infinitive of αγω agō after εκελευσεν ekeleusen (commanded). Same words repeated in Acts 25:17 by Festus. [source]
From Deuteronomy 2:5. Old word from βαινω bainō to go, to step. “Stepping of a foot,” only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew 27:19). The field purchased by Abraham (Genesis 23:9-17) was not a gift from God. [source]
Probably only fellow-countrymen as in Romans 9:13. Fellow-prisoners (συναιχμαλωτυς sunaichmalōtus). Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. Of note Stamped, marked Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. Who have been in Christ before me Andronicus and Junias were converted before Paul was. Note γεγοναν gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν gegonasin which some MSS. have. The perfect tense notes that they are still in Christ. [source]
Stamped, marked Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. Who have been in Christ before me Andronicus and Junias were converted before Paul was. Note γεγοναν gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν gegonasin which some MSS. have. The perfect tense notes that they are still in Christ. [source]
This question, expecting an affirmative answer, is Paul‘s reply to the previous one, “Why didst thou make me thus?” Πηλος Pēlos old word for clay, is mud or wet clay in John 9:6, John 9:11, John 9:14. The old word for potter (κεραμευς kerameus) in N.T. only here and Matthew 27:7, Matthew 27:10. [source]
Old word βημα bēma a step (from βαινω bainō), a platform, the seat of the judge (Matthew 27:19). Christ is Saviour, Lord, and Judge of us all (τους παντας tous pantas the all). [source]
Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Matthew 27:15; John 19:10; Acts 3:13; Acts 4:21, Acts 4:23; Acts 5:40. [source]
This old word, from κακος kakos (evil), in the ancients meant vice of any kind and note πασαν pāsan (all) here.Guile (δολον dolon). Old word (from δελω delō to catch with bait), deceit.Hypocrisies Singular Genuine here, not πονους phonous (murders), as B has it. For the word see Matthew 27:18.Evil speakings Late word (from καταλαλος katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
Singular Genuine here, not πονους phonous (murders), as B has it. For the word see Matthew 27:18.Evil speakings Late word (from καταλαλος katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
Genuine here, not πονους phonous (murders), as B has it. For the word see Matthew 27:18. [source]