KJV: And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
YLT: and having cast down the silverlings in the sanctuary, he departed, and having gone away, he did strangle himself.
Darby: And having cast down the pieces of silver in the temple, he left the place, and went away and hanged himself.
ASV: And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself.
| ῥίψας | having cast down |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ῥίπτω Sense: to cast, throw. |
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| ἀργύρια | pieces of silver |
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Parse: Noun, Accusative Neuter Plural Root: ἀργύριον Sense: silver. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ναὸν | temple |
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Parse: Noun, Accusative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
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| ἀνεχώρησεν | he withdrew |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναχωρέω Sense: to go back, return. |
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| ἀπελθὼν | having gone away |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀπέρχομαι Sense: to go away, depart. |
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| ἀπήγξατο | hanged himself |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀπάγχω Sense: to throttle, strangle, in order to put out of the way or kill. |
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Greek Commentary for Matthew 27:5
Direct middle. His act was sudden after he hurled the money into the sanctuary (εις τον ναον eis ton naon), the sacred enclosure where the priests were. The motives of Judas in the betrayal were mixed as is usually the case with criminals. The money cut a small figure with him save as an expression of contempt as the current price of a slave. [source]
But the best reading is εἰς τὸν ναόν , into the sanctuary. He cast the pieces over the barrier of the enclosure which surrounded the sanctuary, or temple proper, and within which only the priests were allowed, and therefore into the sanctuary. [source]
Reverse Greek Commentary Search for Matthew 27:5
Pinnacle, from the Latin pinnaculum, a diminutive of pinna or penna (awing )is a literal translation of πτερύγιον , which is also a diminutive (a little wing or winglet )Nothing in the word compels us to infer that Christ was placed on the top of a tower or spire, which is the popular meaning of pinnacle. The word may be used in the familiar English sense of the wing of a building. Herod's temple had two wings, the northern and southern, of which the southern was the higher and grander; that being the direction in which the chief enlargement of the temple area made by Herod was practicable. That enlargement, according to Josephus, was effected by building up walls of solid masonry from the valley below. At the extremity of the southern side of the area, was erected the “royal portico,” a magnificent colonnade, consisting of a nave and two aisles, running across the entire space from the eastern to the western wall. Josephus further says, that “while the valley of itself was very deep, and its bottom could scarcely be seen when one looked down from above, the additional vastly high elevation of the portico was placed on that height, insomuch that, if any one looked down from the summit of the roof, combining the two altitudes in one stretch of vision, he would be giddy, while his sight could not reach to such an immense depth.” This, in comparison with the northern wing, was so emphatically the wing of the temple as to explain the use of the article here, as a well-known locality. The scene of the temptation may have been (for the whole matter is mainly one of conjecture) the roof of this portico, at the southeastern angle, where it joined Solomon's Porch, and from which the view into the Kedron valley beneath was to the depth of four hundred and fifty feet. The word temple ( ἱερόν , lit., sacred place )-DIVIDER- signifies the whole compass of the sacred inclosure, with its porticos, courts, and other subordinate buildings; and should be carefully distinguished from the other word, ναός , also rendered temple, which means the temple itself - the “Holy-DIVIDER- Place” and the “Holy of Holies.” When we read, for instance, of Christ teaching in the temple ( ἱερόν )we must refer it to one of the temple-porches. So it is from the ἰερόν , the court of the Gentiles, that Christ expels the money-changers and cattle-merchants. In Matthew 27:51, it is the veil of the ναός which is rent; the veil separating the holy place from the holy of holies. In the account of Zacharias entering into the temple of the Lord to burn incense (Luke 1:9), the word is ναός , the holy place in which the altar of incense stood. The people were “without,” in the fore-courts. In John 2:21, the temple of his body, ἱερόν , would be obviously inappropriate. -DIVIDER- -DIVIDER- [source]
And Jesus accepted it. They were growing in appreciation of the person and power of Christ from the attitude in Matthew 8:27. They will soon be ready for the confession of Matthew 16:16. Already they can say: “Truly God‘s Son thou art.” The absence of the article here allows it to mean a Son of God as in Matthew 27:54 (the centurion). But they probably mean “the Son of God” as Jesus was claiming to them to be. [source]
The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (σωσων sōsōn) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in John 19:34, but what makes complete wreck of the context for in Matthew 27:50 Jesus cried with a loud voice and was not yet dead in Matthew 27:49. It was a crass mechanical copying by some scribe from John 19:34. See full discussion in my Introduction to the Textual Criticism of the N.T. [source]
(Matthew 27:50), gave up his spirit “He gave up his life because he willed it, when he willed it, and as he willed it” (Augustine). Stroud (Physical Cause of the Death of Christ) considers the loud cry one of the proofs that Jesus died of a ruptured heart as a result of bearing the sin of the world. [source]
Clearly not the earthquake of Matthew 27:51. The precise time of this earthquake is not given. It was before sunrise on the first day of the week when the women made the next visit. Matthew alone relates the coming of the angel of the Lord who rolled away the stone and was sitting upon it If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius Lapide dares to say: “The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection.” The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile). [source]
See on Matthew 27:57. [source]
See on Matthew 27:51. [source]
Not the Son of God, which Rev. has retained, but a son of God. To the centurion Christ was a hero or demigod. See on Matthew 27:54. [source]
See on Matthew 27:56. [source]
The probable derivation is from Ἰνδός , an Indian: India being the source from which came this fine fabric used for wrapping dead bodies, and in which Christ's body was enveloped. See Matthew 27:59; Mark 15:46; Luke 23:53. [source]
An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew 27:59; Mark 15:46; Luke 23:53). In this instance it could have been a fine sheet or even a shirt. [source]
Literally, breathed out. See “yielded up his spirit” in Matthew 27:50 for discussion for details. Mark uses this word εχεπνευσεν exepneusen again in Mark 15:39. [source]
This description alone in Mark, picturing the centurion “watching Jesus” (Matthew 27:54).So (ουτως houtōs). With the darkness and the earthquake. See note on Matthew 27:54 for discussion of “the Son of God,” more probably “a Son of God.” [source]
With the darkness and the earthquake. See note on Matthew 27:54 for discussion of “the Son of God,” more probably “a Son of God.” [source]
Apparently the “mother of the sons of Zebedee” (Matthew 27:56). Only in Mark. [source]
Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke 8:1-3) who came up with him (αι συναναβασαι αυτωι hai sunanabāsai autōi) to Jerusalem. This summary description in Mark is paralleled in Matthew 27:55. and Luke 23:49. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes. [source]
Mark explains the term as meaning “the day before the sabbath” (προσαββατον prosabbaton), that is our Friday, which began at sunset. See discussion on Matthew 27:57. The Jews had already taken steps to get the bodies removed (John 19:31). [source]
A senator or member of the Sanhedrin of high standing, rich (Matthew 27:57). [source]
Periphrastic imperfect. Also Luke 23:51. The very verb used by Luke of Simeon and Anna (Luke 2:25, Luke 2:38). Matthew 27:57 calls him “Jesus‘ disciple” while John 19:38 adds “secretly for fear of the Jews.” He had evidently taken no public stand for Jesus before now.Boldly (τολμησας tolmēsas). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem. [source]
This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter‘s field. This is the only instance when πτωμα ptōma (cadaver, corpse) is applied to the body (σωμα sōma) of Jesus, the term used in Matthew 27:59; Luke 23:53; John 19:40). [source]
This word is only here in the N.T. As εντυλισσω entulissō is only in Matthew 27:59; Luke 23:53; John 20:7. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John 19:39) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John 19:40). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph‘s new tomb, hewn out of a rock. The perfect passive participle For further details see Matthew 27:57-60. Luke 23:53 and John 19:41 also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon‘s Calvary north of the city. [source]
Lit., breathed out (his life )Wyc., sent out the spirit. See on sa40" translation="">Matthew 27:50.sa40 [source]
Lit., followed with ( σύν ). So Rev. See on Matthew 27:55. [source]
See on Matthew 27:51. [source]
In the middle. Mark 15:38; Matthew 27:51 have “in two” (εις δυο eis duo). [source]
First aorist active indicative of εκπνεω ekpneō to breathe out, to expire, old word, but in the N.T. only here and Mark 15:37, Mark 15:39. There is no special reason for retaining “ghost” in the English as both Matthew 27:50 (yielded up his spirit, απηκεν το πνευμα aphēken to pneuma) and John 19:30 (gave up his spirit, παρεδωκεν το πνευμα paredōken to pneuma) use πνευμα pneuma which is the root of εκπνεω ekpneō the verb in Mark and Luke. [source]
Mark 15:39 (Matthew 27:54) which see, represents the centurion as saying τεου υιος theou huios (God‘s Son) which may mean to him little more than “righteous man.”That came together (συνπαραγενομενοι sunparagenomenoi). Double compound (συν sun together, παρα para along), that came along together.To this sight This spectacle Imperfect active of υποστρεπω hupostrephō See them slowly wending their way back to the city from this Tragedy of the Ages which they had witnessed in awe. [source]
First aorist middle (indirect) indicative as in Mark 15:43; Matthew 27:58. The middle voice shows that Joseph of Arimathea asked the body of Jesus as a personal favour. [source]
This in Luke alone. Common verb. Used of splitting rocks (Matthew 27:51). Our word schism comes from it.Putteth it (επιβαλλει epiballei). So Matthew 9:16 when Mark 2:21 has επιραπτει epiraptei (sews on). The word for “piece” or “patch” (επιβλημα epiblēma) in all the three Gospels is from the verb επιβαλλω epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος kainos (fresh), νεος neos (new), and παλαιος palaios (old).He will rend the new Future active indicative. So the best MSS.Will not agree (ου συμπωνησει ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world. [source]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
Effective first aorist active imperative of γεμιζω gemizō to fill full. With water Genitive case of material. Up to the brim “Up to the top.” See εως κατω heōs katō (Matthew 27:51) for “down to the bottom.” No room left in the waterpots now full of water. [source]
Already in John 11:44 which see. This napkin for the head was in a separate place. Rolled up Perfect passive participle, predicate accusative like κειμενον keimenon from εντυλισσω entulissō late verb, to wrap in, to roll up, already in Matthew 27:59; Luke 23:53. It was arranged in an orderly fashion. There was no haste. By itself Old adverb, “apart,” “separately.” [source]
Perfect passive articular participle of λουω louō to bathe the whole body (Acts 9:37). Save to wash his feet Aleph and some old Latin MSS. have only νιπσασται nipsasthai but the other words are genuine and are really involved by the use of νιπσασται nipsasthai (first aorist middle infinitive of νιπτω niptō to wash parts of the body) instead of λουσασται lousasthai to bathe the whole body (just used before). The guest was supposed to bathe Because of the bath. For καταρος katharos meaning external cleanliness see Matthew 23:26; Matthew 27:59; but in John 15:3 it is used for spiritual purity as here in “ye are clean” Every whit All of the body because of the bath. For this same predicate use of ολος holos see John 9:34. But not all Strongly put exception Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: “One of you is a devil” (John 6:64, John 6:70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do. [source]
Perfect of ιστημι histēmi to place, used as imperfect (intransitive) with παρα para (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matthew (Matthew 27:55.) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark 15:40) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge. [source]
Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]
Attic form usually πρανης pranēs The word means, not “headlong,” but “flat on the face” as opposed to υπτιος huptios on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew 27:5) and, the rope breaking, fell flat on his face and burst asunder in the midst First aorist active indicative of λασκω laskō old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. Μεσος Mesos is predicate nominative referring to Judas. [source]
He was simply carrying out the orders of the chiliarch (cf. Matthew 27:54). Why had not Paul made protest before this? [source]
Periphrastic imperfect active of προσκαρτερεω proskartereō old verb from προς pros (perfective use) and καρτερεω kartereō from καρτερος karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
First aorist middle indicative of κταομαι ktaomai to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to Matthew 26:14-16; Matthew 27:3-8 which see. Falling headlong (πρηνης γενομενος prēnēs genomenos). Attic form usually πρανης pranēs The word means, not “headlong,” but “flat on the face” as opposed to υπτιος huptios on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew 27:5) and, the rope breaking, fell flat on his face and burst asunder in the midst (ελακησεν μεσος elakēsen mesos). First aorist active indicative of λασκω laskō old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. Μεσος Mesos is predicate nominative referring to Judas. Gushed out First aorist passive indicative of εκχεω ekcheō to pour out. [source]
First aorist active participle of ματητευω mathēteuō from ματητης mathētēs a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew 27:57 like John 19:38) and then to disciple (old English, Spenser), to make a disciple as in Matthew 28:19 and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. They returned to Lystra and to Iconium, and to Antioch (υπεστρεπσαν εις την Λυστραν και εις Ικονιον και εις Αντιοχειαν hupestrepsan eis tēn Lustran kai eis Ikonion kai eis Antiocheian). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Matthew. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts 15:41-16:1), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work. [source]
If the instrumental case of ιμας himas old word for strap or thong (for sandals as Mark 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But τοις ιμασιν tois himasin may be dative case and then it would mean “for the lashes.” In either case it is a dreadful scene of terrorizing by the chiliarch. Unto the centurion that stood by (προς τον εστωτα εκατονταρχον pros ton hestōta hekatontarchon). He was simply carrying out the orders of the chiliarch (cf. Matthew 27:54). Why had not Paul made protest before this? Is it lawful? This use of ει ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
Old word from απαρχομαι aparchomai to offer firstlings or first-fruits. In lxx for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23, etc. Christ is “first-born from the dead” (Colossians 1:18). Others raised from the dead died again, but not so Jesus. That sleep (των κεκοιμημενων tōn kekoimēmenōn). Perfect middle participle as in Matthew 27:52 which see. Beautiful picture of death from which word (κοιμαομαι koimaomai) comes our χεμετερψ cemetery f0). [source]
Perfect middle participle as in Matthew 27:52 which see. Beautiful picture of death from which word (κοιμαομαι koimaomai) comes our χεμετερψ cemetery f0). [source]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]
Old word, from above (ανω anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules). [source]
First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God‘s elective grace reaching them (Galatians 4:6). How (πως pōs). “A question full of wonder” (Bengel). See note on Galatians 1:6. Turn ye back again? Present active indicative, “Are ye turning again?” See μετατιτεστε metatithesthe in Galatians 1:6. The weak and beggarly rudiments (τα αστενη και πτωχα στοιχεια ta asthenē kai ptōcha stoicheia). The same στοιχεια stoicheia in Galatians 4:3 from which they had been delivered, “weak and beggarly,” still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus‘s The Religious Quests of the Graeco-Roman World. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o‘the wisps of false philosophy. Over again Old word, from above (ανω anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules). [source]
Present active indicative, “Are ye turning again?” See μετατιτεστε metatithesthe in Galatians 1:6. The weak and beggarly rudiments (τα αστενη και πτωχα στοιχεια ta asthenē kai ptōcha stoicheia). The same στοιχεια stoicheia in Galatians 4:3 from which they had been delivered, “weak and beggarly,” still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus‘s The Religious Quests of the Graeco-Roman World. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o‘the wisps of false philosophy. Over again Old word, from above (ανω anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules). [source]
Ἅγιος is rare in Class. In lxx, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O.T., set apart to God, as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses οἱ ἅγιοι as a common designation of Christians belonging to a certain region or community, as Philemon 1:1; 2 Corinthians 1:1; Colossians 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Matthew 27:52) or in the Epistles of Peter and John. Rare in Acts. [source]
Most frequent in Synoptic Gospels. It may mean to give over or away, as Matthew 27:58; Acts 5:8; Hebrews 12:16: or to give back, recompose, as here, Matthew 6:4, Matthew 6:6, Matthew 6:18; Romans 2:6. [source]
Const. the participle εἰσερχομένην enteringwith anchor. Ἐσώτερον only here and Acts 16:24. Comparative, of something farther within. So ἐσωτέραν φυλακήν “the inner prison,” Acts 16:24. Καταπέτασμα veiloClass. Commonly in N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine. [source]
The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies The word καταπετασμα katapetasma is from καταπεταννυμι katapetannumi to spread down, and we have already had it in Hebrews 6:19. Cf. also Matthew 27:51. [source]
See Hebrews 9:11 for this word. Like in pattern to the true Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses αντιτυπος antitupos for infantry “opposite” to the cavalry. In modern Greek it means a copy of a book. Here it is the “counterpart of reality” (Moffatt). Moses was shown a τυπος tupos (model) of the heavenly realities and he made an αντιτυπον antitupon on that model, “answering to the type” (Dods) or model. In 1 Peter 3:21 αντιτυπος antitupos has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods). Now to appear Purpose clause by the first aorist passive infinitive of εμπανιζω emphanizō (Matthew 27:53; John 14:21.). For the phrase see Psalm 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1. [source]
That is, in spirit (relative referring to πνευματι pneumati). But, a number of modern scholars have followed Griesbach‘s conjecture that the original text was either Νωε και Nōe kai (Noah also), or Ενωχ και Enōch kai (Enoch also), or εν ωι και Ενωχ en hōi kai Enōch (in which Enoch also) which an early scribe misunderstood or omitted Ενωχ και Enōch kai in copying It is allowed in Stier and Theile‘s Polyglott. It is advocated by J. Cramer in 1891, by J. Rendel Harris in The Expositor (1901), and Sidelights on N.T. Research (p. 208), by Nestle in 1902, by Moffatt‘s New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ‘s death and his resurrection and holds that Peter is alluding to Christ‘s Descensus ad Inferos in Acts 2:27 (with which he compares Matthew 27:52.; Luke 23:34; Ephesians 4:9). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? So the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter‘s Epistle. Accepting the text as we have, what can we make of it? [source]
“The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem” (Swete), and not the old Jerusalem which was destroyed a.d. 70. It was called the Holy City in a conventional way (Matthew 4:5; Matthew 27:53), but now in reality because it is new and fresh (καινην kainēn), this heavenly Jerusalem of hope (Hebrews 12:22), this Jerusalem above (Galatians 4:26.) where our real citizenship is (Philemon 3:20). [source]