KJV: And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
YLT: and lo, a leper having come, was bowing to him, saying, 'Sir, if thou art willing, thou art able to cleanse me;'
Darby: And behold, a leper came up to him and did him homage, saying, Lord, if thou wilt, thou art able to cleanse me.
ASV: And behold, there came to him a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| λεπρὸς | a leper |
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Parse: Adjective, Nominative Masculine Singular Root: λεπρός Sense: scaly, rough. |
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| προσελθὼν | having come |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: προσέρχομαι Sense: to come to, approach. |
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| προσεκύνει | was worshipping |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Κύριε | Lord |
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Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| θέλῃς | You are willing |
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Parse: Verb, Present Subjunctive Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| δύνασαί | You are able |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| καθαρίσαι | to cleanse |
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Parse: Verb, Aorist Infinitive Active Root: καθαρίζω Sense: to make clean, cleanse. |
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Greek Commentary for Matthew 8:2
The leper knew that Jesus had the power to heal him. His doubt was about his willingness. “Men more easily believe in miraculous power than in miraculous love” (Bruce). This is a condition of the third class (undetermined, but with prospect of being determined), a hopeful doubt at any rate. Jesus accepted his challenge by “I will.” The command to “tell no one” was to suppress excitement and prevent hostility. [source]
Reverse Greek Commentary Search for Matthew 8:2
Like a man with demons (Matthew 8:29). One can see, as Jesus did (Mark 6:48), the boat bobbing up and down in the choppy sea. [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]
It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here. [source]
Associative instrumental case with ηκολουτησαν ēkolouthēsan It was the supreme opportunity of these two blind men. Note two demoniacs in Matthew 8:28 and two blind men in Matthew 20:30. See the same word παραγων paragōn used of Jesus in Matthew 9:9. [source]
The A. V. is rather a rendering of Matthew's ποταπός , what manner of(Matthew 8:27), than of Mark's τίς , who. The Rev. gives it rightly: Who then is this? The then ( ἄρα ) is argumentative. Since these things are so, who then is this [source]
So Luke. Distinctively a furious storm or hurricane. Compare Septuagint, Job 21:18. Matthew uses σεισμὸς a shaking. See on Matthew 8:24. Mr. Macgregor (“Rob Roy on the Jordan”) says that “on the sea of Galilee the wind has a singular force and suddenness; and this is no doubt because that sea is so deep in the world that the sun rarefies the air in it enormously, and the wind, speeding swiftly above a long and level plateau, gathers much force as it sweeps through flat deserts, until suddenly it meets this huge gap in the way, and it tumbles down here irresistible.” [source]
See on Matthew 8:20. Lit., pitch their tents. [source]
Hence the demon feared that Jesus was come to destroy him and the man in his power. In Matthew 8:29 the demon calls Jesus “Son of God.” Later the disciples will call Jesus “The Holy One of God” (John 6:69). The demon cried out aloud (ανεκραχεν anekraxen late first aorist form, ανεκραγεν anekragen common second aorist) so that all heard the strange testimony to Jesus. The man says “I know” (οιδα oida), correct text, some manuscripts “we know” (οιδαμεν oidamen), including the demon. [source]
Would not allow, imperfect tense of continued refusal. The reason given is “because they knew him” Whether “to be Christ” (Χριστον ειναι Christon einai) is genuine or not, that is the meaning and is a direct reference to Mark 1:24 when in the synagogue the demon recognized and addressed Jesus as the Holy One of God. Testimony from such a source was not calculated to help the cause of Christ with the people. He had told the other demon to be silent. See note on Matthew 8:29 for discussion of the word demon. [source]
A different picture from Matthew‘s in the branches thereof But both use κατασκηνοιν kataskēnoin to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In Matthew 8:20 the birds have nests The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Matthew 17:20; Luke 17:6). [source]
But both use κατασκηνοιν kataskēnoin to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In Matthew 8:20 the birds have nests The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Matthew 17:20; Luke 17:6). [source]
Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat “so that the boat was covered with the waves” (Matthew 8:24). Mark has it: “insomuch that the boat was now filling” Graphic description of the plight of the disciples. [source]
Mark‘s vivid historical present again. Matthew 8:24 has εγενετο egeneto (arose) and Luke 8:23 κατεβη katebē (came down). Luke has also λαιλαπς lailaps but Matthew σεισμος seismos (tempest), a violent upheaval like an earthquake. Λαιλαπς Lailaps is an old word for these cyclonic gusts or storms. Luke‘s “came down” shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the lxx of the whirlwind out of which God answered Job (Job 38:1) and in Jonah 1:4. [source]
Mark also mentions the cushion or bolster and the stern of the boat Matthew 8:24 notes that Jesus was sleeping He was worn out from the toil of this day. [source]
So Mark‘s graphic present. Matthew and Luke both have “awoke him.” Mark has also what the others do not: “Carest thou not?” It was a rebuke to Jesus for sleeping in such a storm. We are perishing Precisely this same form also in Matthew 8:25 and Luke 8:24. [source]
(επετιμησεν τωι ανεμωι epetimēsen tōi anemōi) as in Matthew 8:26 and Luke 8:24. He spoke to the sea also. All three Gospels speak of the sudden calm (γαληνη galēnē) and the rebuke to the disciples for this lack of faith. [source]
Cognate accusative with the first aorist passive indicative. They feared a great fear. Matthew 8:27 and Luke 8:22 mention that “they marvelled.” But there was fear in it also. [source]
Like Luke 8:26 while Matthew 8:28 has “the Gadarenes.” The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away. [source]
Straightway Mark has many touches about this miracle not retained in Matthew and Luke. See notes on Matthew 8:28. [source]
For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whereat the demon made his outcry to Jesus and protested. Matthew 8:29 had “before the time” (προ καιρου pro kairou) and Matthew 8:31 shows that the demons did not want to go back to the abyss (την αβυσσον tēn abusson) right now. That was their real home, but they did not wish to return to the place of torment just now. [source]
See also Matthew 8:29 for the word βασανιζω basanizō to torture, torment (Matthew 4:24) with a touch-stone, then to distress as here. Papyri have δια βασανων dia basanōn used on slaves like our third degree for criminals. Ελαυνειν Elaunein is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. [source]
See on Matthew 8:20. [source]
See on Matthew 8:20. [source]
See on Matthew 8:28. Compare Mark 5:4-6. [source]
See Mark 4:37. Matthew has σεισμὸς , a shaking. See on Matthew 8:24. [source]
More vivid than either Matthew or Mark, who have there arose. The word describes the action of the sudden storms which literally come down from the heights surrounding the lake. See on Matthew 8:24. [source]
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
Periphrastic imperfect active, describing his first tour of Galilee in accord with the purpose just stated. One must fill in details, though Mark 1:39 and Matthew 8:23-25 tell of the mass of work done on this campaign. [source]
See note on Luke 5:5 for discussion. Mark 4:38 has Teacher (Didaskale), Matthew 8:25 has Lord The repetition here shows the uneasiness of the disciples. [source]
τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē). [source]
This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
This is the correct text here as in Mark 5:1 while Gadarenes is correct in Matthew 8:28. See there for explanation of this famous discrepancy, now cleared up by Thomson‘s discovery of Khersa Only here in the N.T. The later Greek form is αντιπεραν antiperan (Polybius, etc.). Some MSS. here have περαν peran like Mark 5:1; Matthew 8:28. [source]
Only here in the N.T. The later Greek form is αντιπεραν antiperan (Polybius, etc.). Some MSS. here have περαν peran like Mark 5:1; Matthew 8:28. [source]
First aorist middle indicative, constative aorist, viewing the “long time” as a point. Not pluperfect as English has it and not for the pluperfect, simply “and for a long time he did not put on himself (indirect middle) any clothing.” The physician would naturally note this item. Common verb ενδυω enduō or ενδυνω endunō This item in Luke alone, though implied by Mark 5:15 “clothed” Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark 5:3; Matthew 8:28; Luke 8:27). [source]
Mark 1:40 and Matthew 8:2 have simply “a leper.” Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Leviticus 13:12.) curiously treated advanced cases as less unclean than the earlier stages.Fell on his face (πεσων επι προσωπον pesōn epi prosōpon). Second aorist active participle of πιπτω piptō common verb. Mark 1:40 has “kneeling” (γονυπετων gonupetōn) and Matthew 8:2 “worshipped” (προσεκυνει prosekunei). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the “will” (τεληις thelēis) of Jesus who at once asserts his will (τηλω thēlō) and cleanses him. All three likewise mention the touch (ηπσατο hēpsato Luke 5:13) of Christ‘s hand on the unclean leper and the instantaneous cure. [source]
Second aorist active indicative of καταβαινω katabainō common verb. It was literally true. These wind storms Mark‘s (Mark 4:37) vivid use of the dramatic present γινεται ginetai (ariseth) is not so precise as Luke‘s “came down.” See note on Matthew 8:24. These sudden squalls were dangerous on this small lake.They were filling (συνεπληρουντο suneplērounto). Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1).Were in jeopardy Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
So in Mark 4:38; Matthew 8:25. Linear present middle indicative, we are perishing.The raging of the water (απολλυμετα tōi kludoni tou hudatos). τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm (Κυμα galēnē). Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē).That This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark 5:3; Matthew 8:28; Luke 8:27). [source]
Uncertain whether του τεου tou theou genuine or not. But “the Most High” clearly means God as already seen (Luke 1:32, Luke 1:35, Luke 1:36; Luke 6:35). The phrase is common among heathen (Numbers 24:16; Micah 6:6; Isaiah 14:14). The demoniac may have been a Gentile, but it is the demon here speaking. See note on Mark 5:7; note on Matthew 8:29 for the Greek idiom “What have I to do with thee?” See there also for “Torment me not.” [source]
Matthew 8:21 omits Christ‘s “Follow me” (ακολουτει μοι akolouthei moi) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew‘s account the man is apologetic as in Luke. Plummer calls him “one of the casual disciples” of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples. [source]
This paradox occurs so in Matthew 8:22. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words, see John 5:21-29 (on spiritual resurrection from sin in John 5:21-27, on bodily resurrection from the grave, John 5:28-29) and John 11:25. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. [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]
Only here in the New Testament. Properly it signifies cowardly fear. Rev., fearful. The kindred adjective δειλός fearfulis used by Matthew of the disciples in the storm (Matthew 8:26), and in Revelation of those who deny the faith through fear of persecution (Revelation 21:8). The kindred noun, δειλία , occurs only in 2 Timothy 1:7, “God hath not given us the spirit of fear,” contrasted with the spirit of power, love, and a sound mind. [source]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER- -DIVIDER- [source]
The fourth of the days from John 1:19. He findeth Philip Vivid dramatic present as in John 1:41, though ητελησεν ēthelēsen (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. Follow me Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark 2:14; Matthew 8:22; Matthew 9:21; Matthew 19:21; Luke 9:59; John 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work. [source]
Present middle indicative retained in indirect discourse after the secondary tense ηκουσεν ēkousen (first aorist active). Went and met him First aorist (ingressive) active indicative of υπανταω hupantaō old compound verb, to go to meet (Matthew 8:28) with the associative instrumental case αυτωι autōi But Mary still sat in the house Imperfect middle of κατεζομαι kathezomai old verb to sit down, graphic picture of Mary, “while Mary was sitting in the house.” Both Martha and Mary act true to form here as in Luke 10:38-42. [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]
These Jewish leaders of John 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος houtos). That Almost result like οτι hoti in Matthew 8:27. Will he go? Negative answer expected in an ironical question, “Is he about to go?” Unto the Dispersion among the Greeks Objective genitive των ελληνων tōn Hellēnōn (of the Greeks) translated here “among,” because it is the Dispersion of Jews among the Greeks. Διασπορα Diaspora is from διασπειρω diaspeirō to scatter apart (Acts 8:1, Acts 8:4). It occurs in Plutarch and is common in the lxx, in the N.T. only here, James 1:1; 1 Peter 1:1. There were millions of these scattered Jews. And teach the Greeks Confessing his failure to teach the Jews in Palestine, “thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual” (Dods). [source]
Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it. Others, the ship. It is objected that the pronoun αὐτῆς it, is feminine, while the feminine noun for ship ( ναῦς ) is not commonly used by Luke, but rather the neuter, πλοῖον . I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses ναῦς (see Acts 27:41), though he uses it but once; and, as Hackett remarks, “it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar.” A third explanation refers the pronoun to the island of Crete, and renders, “there beat down from it. ” This is grammatical, and according to a well-known usage of the preposition. The verb βάλλω is also used intransitively in the sense of tofall; thus Homer Iliad,” xi., 722), of a riverfalling into the sea. Compare Mark 4:37: “the the waves beat ( ἐπέβαλλεν ) into the ship;” and Luke 15:12the portion of goods thatfalleth ( ἐπιβάλλον ) to me.” The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable' there beat down from it. It is also according to the analogy of the expression in Luke 8:23, there came down a storm. See note there, and see on Matthew 8:24. [source]
“Cornelius was not an idolator and would not have honoured Peter as a god” (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (Acts 10:26). Jesus accepted such worship (Matthew 8:2; Luke 5:8 by Peter). [source]
Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as “son of the Most High God” (Luke 8:28. Cf; also Mark 1:24; Mark 3:11; Matthew 8:29; Luke 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation. [source]
Shall tabernacle, pitch a tent, make one‘s abode (cf. Matthew 13:32). See note on Matthew 8:20 about kataskēnōseis (nests) In hope (ep' elpidi). On hope, the hope of the resurrection. [source]
From ἄστατος unstablestrolling about. Only here in the New Testament. Compare Matthew 8:20; Matthew 10:23; Hebrews 11:37. Wyc., we ben unstable. [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]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Matthew 12:1; see on Acts 1:17. [source]
“Day in day out.” Accusative of time and ablative with εχ ex Same idiom in Psalm 96:2 for the more common εχ ημερας εις ημεραν ex hēmeras eis hēmeran Imperfect active (kept on vexing) of βασανιζω basanizō old word, to test metals, to torment (Matthew 8:29).With their lawless deeds (ανομοις εργοις anomois ergois). Instrumental case of cause, “because of their lawless (contrary to law) deeds.” For ανομος anomos see 2 Thessalonians 2:8. [source]
Late qualitative interrogative pronoun for the older ποδαπος podapos as in Matthew 8:27, accusative case with δει υπαρχειν dei huparchein agreeing with υμας humās (you). See 2 Peter 1:8 for υπαρχω huparchō all holy living and godliness “In holy behaviours and pieties” (Alford). Plural of neither word elsewhere in N.T., but a practical plural in πασα αναστροπη pāsa anastrophē in 1 Peter 1:15. [source]
Present active participle of ενκατοικεω enkatoikeō old but rare double compound, here only in N.T.In seeing and hearing (βλεμματι και ακοηι blemmati kai akoēi). “By sight (instrumental case of βλεμμα blemma old word, from βλεπω blepō to see, here only in N.T.) and hearing” (instrumental case of ακοη akoē from ακουω akouō to hear, common as Matthew 13:14).From day to day “Day in day out.” Accusative of time and ablative with εχ ex Same idiom in Psalm 96:2 for the more common εχ ημερας εις ημεραν ex hēmeras eis hēmeran Imperfect active (kept on vexing) of βασανιζω basanizō old word, to test metals, to torment (Matthew 8:29).With their lawless deeds (ανομοις εργοις anomois ergois). Instrumental case of cause, “because of their lawless (contrary to law) deeds.” For ανομος anomos see 2 Thessalonians 2:8. [source]
Qualitative interrogative as in 2 Peter 3:11; Matthew 8:27. Only here in John‘s writings. Originally of what country or race. [source]
Waves (Matthew 8:24, from κυεω kueō to swell) wild (from αγρος agros field, wild honey Matthew 3:4) like untamed animals of the forest or the sea. [source]
Lit., shaking. Used also of a tempest. See on Matthew 8:24, and compare Matthew 24:7. The word here is not necessarily confined to shaking the earth. In Matthew 24:29, it is predicted that the powers of the heavens shall be shaken ( σαλευθήσονται , see on Luke 21:26). Here also the heaven is removed (Revelation 6:14). Compare Hebrews 12:26, where the verb σείω toshake (kindred with σεισμὸς ) is used. [source]
The dative case. Hence, as Rev., for the fearful. Only here, Matthew 8:26, and Mark 4:40. [source]
Old word (from δειδω deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Sub-final clause again with ινα hina but this time with the first future passive indicative (like Revelation 3:9; Revelation 6:4; Revelation 8:3; Revelation 13:12) of βασανιζω basanizō old verb, to test metals (from βασανος basanos Matthew 4:24) by touchstone, then to torture like Matthew 8:29, further in Revelation 11:10; Revelation 12:2; Revelation 14:10; Revelation 20:10.Five months (μηνας πεντε mēnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).Torment Late word for torture, from βασανιζω basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.When it striketh a man (οταν παισηι αντρωπον hotan paisēi anthrōpon). Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of παιω paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.” [source]