Daniel Chapter 3

[JLG]

Paul and his companions remained in Berea long enough to bring together a new Christian community. There was a synagogue and a Jewish colony in this small town and they were well received. The people listened eagerly to Paul's words. After a while, when the Israelites in Thessalonica learned that Paul had also converted many people in Berea, they went to that city and caused trouble among the inhabitants. However, the agitators sent to harm Paul appear to have failed in their endeavor. Despite everything, they aroused a certain unease. The Christians wanted to prevent the tumult, by inviting Paul to get to safety by avoiding the Jews who were attacking him. He then decided to go to Athens by sea, while Silas and Timothy would remain for a while longer in Berea to complete the pastoral work so well begun. “The Jews of Thessalonica... came there again to sow agitation and disorder among the crowd. So the brothers immediately sent Paul away towards the sea; As for Silas and Timothy, they remained there.” (Acts 17, 13-15)


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31. Berea

The Churches of Macedonia are among the most fruitful of those founded by Paul


Berea is a small town built on the slope of Mount Vermion. It dominates a plain crossed by two rivers. Cicero calls it an “oppium devium,” an off-road place. Not far from there stood the gigantic palace of the kings of Macedonia. In 1977, the tomb of Philip II, father of Alexander the Great, was found there. It contained the bones of a small man, six feet tall, the same one who had been stabbed in the summer of 336 BC., his bodyguard Pausanias. A golden casket contained his crown made of oak leaves and golden acorns, his purple cloak, his shield, his swords and his breastplate. Paul and his companions remained in Berea long enough to bring together a new Christian community. There was a synagogue and a Jewish colony in this small town and they were well received. The people listened eagerly to Paul's words.

“They received the Word with the greatest eagerness.


Every day they examined the Scriptures to see if everything was correct.” It was especially people with significant financial means who rallied to Christianity in Berea, proof that the early Church did not recruit only proletarians, as has often been claimed. Berea also gave the Apostle a precious collaborator, Sopater, who we will find later among Paul's traveling companions: “They received the Word with the greatest eagerness. Every day they examined the scriptures to see if everything was correct. Many of them embraced the faith, as did, among the Greeks, ladies of quality and a good number of men.” (Acts 17, 11-12) After a while, when the Israelites in Thessalonica learned that Paul had also converted many people in Berea, they went to that city and caused trouble among the inhabitants. However, the agitators sent to harm Paul appear to have failed in their endeavor. Despite everything, they aroused a certain unease. The Christians wanted to prevent the tumult, by inviting Paul to get to safety by avoiding the Jews who were attacking him. He then decided to go to Athens by sea, while Silas and Timothy would remain for a while longer in Berea to complete the pastoral work so well begun. “The Jews of Thessalonica... came there again to sow agitation and disorder among the crowd. Then the brothers immediately sent Paul away towards the sea; As for Silas and Timothy, they remained there.” (Acts 17, 13-15) Paul twice tried to return to Berea and Thessalonica but this was not possible because of the threats uttered by the Jewish fanatics: “We wanted to come to you several times, but Satan prevented us.” (1 Thessalonians 2:18) Either in Berea or on the way to Athens, it is believed that Paul was taken by an excessive fever, probably due to malaria. This would explain why those who were assigned to accompany him to the port did not return home, but stayed with him and “took him to Athens”. Returning to Athens, Paul took leave of the brothers of Berea and asked that Silas and Timothy be sent to him: “Tell Silas and Timothy to join me as soon as possible.” He probably felt very unwell and felt the need to be supported and comforted. The end of autumn 49 was approaching. It took approximately 18 months to establish Christian communities in Thessaloniki and Berea which will continue to exist. These Churches of Macedonia were undoubtedly among the most fruitful and most dynamic of those founded by Paul.

 

[JLG]

Paul of Tarsus was a cultured man who knew how to appreciate the beauties of Greece. He knew how to value everything that enhanced human dignity. The Acropolis dominated the city, with the Parthenon which housed the 12 meter high gold and ivory statue of Athena, chiseled by Phidias. The idea of God was, among the Greeks, infinitely superior to that of the Egyptians and other religions, who did not hesitate to represent their gods in the image of sacred animals, or even in hybrid forms, animal and human at a time. For the Greeks, it is the human being who, through his harmonious form, is the supreme revelation of God. Paul alluded in his speech at the Areopagus to this search for God through the forms of art, as well as to the experience of God lived by the poets. In this way, he did justice to the Greek spirit.


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32. Athens

Paul goes to Athens by boat, accompanied by friends from Berea


After a sea voyage, Paul found himself in Athens for the first time. Although four centuries had passed since its heyday in the time of Pericles, the city was still the intellectual capital of the Empire. It was a famous city, but Greece as such no longer existed. The capture of Corinth by the Romans in 146 BC and Roman domination throughout the country had sounded the death knell for ancient Greece. In March 86 BC., Sylla had seized Athens, delivering it to massacres and pillaging. The time of Pericles and Alexander the Great was long gone. This country which marked the history of the world had fallen to the rank of a simple Roman province. We must read the bitter pages of renowned travelers like Cicero, Strabo and Pausanias on Greece subject to Rome: “the appearance of freedom officially granted by Rome is only a mask. We are shown countryside that have become desert, ruined cities, abandoned temples, the bases of stolen statues, the Peloponnese struck to death, the cities of Thebes and Argos reduced to the rank of simple villages. What a decline! Only Corinth seems spared.” Athens owed its salvation to the glory of its ancestors, while Corinth was able to recover from its ruins, thanks to the goodwill of Julius Caesar. Athens and all of Greece had become an art museum for the tourists of the time. Luke adds: “All the Athenians and the foreigners who resided among them had no other pastime than telling or listening to the latest news.” (Acts 17, 21)

The Acropolis of Athens is a high rocky plateau in the center of Athens. Several remarkable monuments were built there, including four temples, a theater, etc.


In its very decadence, Athens exerted such an attraction on the conquerors that no Roman would have considered themselves cultured if they had not studied there. It was fashionable for the nobility of Rome to have lived for a certain time in Athens. Men like Cicero, Ovid, Horace and Virgil had sought their inspiration there. Statesmen and politicians like Caesar, Mark Antony, Pompey and Augustus had paid tribute to its beauty. Approaching the city by sea, Paul was able to admire the immense mountain range of the Acropolis. He could see the fields of Marathon in the distance. On one elevation, the temples of Athena, patroness of the country, and Poseidon, god of the sea, greeted foreigners. Arriving in the gulf at the port of Piraeus, crowded with a multitude of boats, the brothers of Berea did not want to let Paul travel alone the fifteen kilometers which separated the port from the city of Athens. They accompanied him to the city center. Satisfied to see him safe, they returned to Berea.

Symbol par excellence of Greek culture and dominating the Acropolis of Athens, the Parthenon was dedicated to the goddess Athena.

The statue of Athena, protector of the city and goddess of war and wisdom, was enthroned at the Parthenon. Paul of Tarsus was a cultured man who knew how to appreciate the beauties of Greece. He knew how to value everything that enhanced human dignity. The Acropolis dominated the city, with the Parthenon which housed the 12 meter high gold and ivory statue of Athena, chiseled by Phidias. The idea of God was, among the Greeks, infinitely superior to that of the Egyptians and other religions, who did not hesitate to represent their gods in the image of sacred animals, or even in hybrid forms, animal and human at a time. For the Greeks, it is the human being who, through his harmonious form, is the supreme revelation of God. Paul alluded in his speech at the Areopagus to this search for God through the forms of art, as well as to the experience of God lived by the poets. In this way, he did justice to the Greek spirit. The Greeks had great respect for human beings. In the city of Athens, there existed “a statue of Compassion” which dates from the time when the Greeks were still a nation of free men and women who promoted the greatness and beauty of the human species. We find this beauty and grandeur in all his works of art. In Paul's time, Athens had not yet introduced bloody gladiatorial combats. In the second century BC., some had wanted to follow the example of Corinth, by introducing gladiator fights in the amphitheater. The philosopher Demonax then stood up and cried: “But first overthrow the altar of compassion.” These cruel and bloody struggles, for the sole pleasure of the spectators, did not fit with the love and respect that the Greeks had for human beings. The city of Athens, where Paul had just arrived, even stripped of any political role, retained the prestige of its past and its culture.

 

[JLG]

Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked.


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33. L'échec d'Athènes

Paul's speech at the Aeropagus in Athens.


Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Through its knowledge of God, Greece had almost reached Israel. She had even surpassed him, in certain aspects, because she had been able to give the idea of God an artistic expression, while Israel had remained barbaric in the field of art. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. The resurrection of the dead was a terrible obstacle for these intellectuals who saw the human body as a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural.


In this speech, Luke attributes to Paul an evangelization strategy which denotes a major effort at inculturation. Inculturation is the desire to place the Gospel in the categories and language of a given culture. The effort was laudable but it was too much for the Athenian thinkers. The resurrection of the dead was a terrible obstacle for this intellectual mentality. Paul loses the majority of his audience here, except for a few whose names tradition has preserved for us: Dionysius the Areopagite, a woman named Damaris, and a few others. Paul thought he could convince his listeners by the force of his arguments and demonstrate that the system of Greek religions was outdated. He had composed a speech based on the laws of oratory and the principles of human wisdom. But he had to see the futility of his arguments. It was a complete failure! Few people converted. Most weren't even interested and didn't want to hear anything. Paul hit a wall and discovered his own limits. In this skeptical, superficial, self-loving Athens, Paul acquired a deep contempt for the wisdom of the world. He then resolved to oppose him, in the future, with the Cross of Jesus Christ. From this moment on, he will no longer preach Greek wisdom, but only Christ and the madness of the Cross. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked: “While the Jews ask for signs, and the Greeks seek wisdom, we proclaim a crucified Christ, a scandal to the Jews and foolishness to the Gentiles” (1 Corinthians 1:22-23). He will never want to see Athens again. His reaction is strange. Paul, who had never lacked the strength and courage to face annoyances, imprisonment and torture, left Athens discouraged and sought refuge in Corinth. Paul will remind the Corinthians, upon his arrival at home, of the lessons he learned from his failure in Athens: “As for me, when I came to you, brothers, I did not come to announce to you the mystery of God with the prestige of words or of wisdom. No, I did not want to know anything among you, except Jesus Christ, and Jesus Christ crucified. I myself presented myself to you weak, fearful and trembling. And my word and my message had nothing of the persuasive speeches of wisdom; it was a demonstration of the Spirit and of power, that your faith should rest, not in the wisdom of men, but in the power of God.” (1 Corinthians 2, 1-5).

 

[JLG]

During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed.


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34. Corinth, the city between two seas


After the failure of Athens, Paul moved to Corinth and remained for 18 months in this port city. We are in the year 50. Archaeological research has allowed us to better understand this multicultural city. Destroyed during the Roman invasion in 146 BC., the former capital of the Achaean League remained deserted for a hundred years. In the year 44 BC. - a century before the arrival of the apostle - Julius Caesar had Corinth rebuilt, which he populated mainly with freedmen (ex-slaves). The city then became rich thanks to its commercial activities and its two ports open to two seas.

The strategic position of Corinth on the isthmus at the entrance to the Peloponnese made it the most prosperous city in the country

Corinth had two seaports. The port of Cenchrea overlooked the Aegean Sea and the port of Lechaion (Léchaion) overlooked the Ionian Sea.

The Isthmus of Corinth seen from a plane


Occupying a strategic position on the six-kilometer-wide isthmus, which joins northern Greece to the Peloponnese peninsula and separating the Ionian Sea from the Aegean Sea, it was, in Paul's time, a major trading city, with a working population. It was also the crossroads of the East-West axis which allowed the arrival of luxury goods from the East. The port of Cenchrea overlooked the Aegean Sea and the port of Lechea overlooked the Ionian Sea. The Acrocorinth dominated the city and housed the temple of Aphrodite. During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed. Corinth was inhabited by a very cosmopolitan population, without narrow national pride. In this it was comparable to Antioch in Syria. All opinions had a place in Corinth and in this fertile ground, the seed of the Gospel could easily germinate. (Acts 18, 1-17) We can get a good idea of the contrast between Athens and Corinth in Paul's time. Athens was like a medieval university town, filled with the shouts and songs of students. Corinth looked like a teeming anthill, a buzzing hive of traders from all corners of the earth, eager to make their fortune. The transit of goods through its ports is at the origin of its economic power. A large number of boats came out of its shipyards. The ports of Cenchrea and Lechaion had invented the three-row galley. Carpets, fabrics, fabrics of all kinds came out of his workshops. Its bronze breastplates were the best in the West. On the fertile lands of the region, thousands of slaves grew wheat, vegetables and fruits in abundance and cultivated the vines from which the famous Corinthian wine was made. Paul will find there no aristocracy of old stock but a large number of nouveau riche and heirs of enriched pioneers: “Consider, brothers, who you are, you who have received the call of God: there is among you neither many who are wise in the eyes of men, nor many mighty, nor many of good family.” An unenviable situation that he immediately rectifies by explaining the advantages that can be gained from it: “What is weak in the world, God has chosen to confuse what is strong.” (1 Cor 1, 26-27)

6 km paved road where slaves pulled boats from one sea to another


As mentioned above, the two ports of Corinth are separated by an isthmus six kilometers wide: if one wants to go by sea from one port to another, one must bypass the entire Peloponnese, which results in a very costly waste of time. Ingenious leaders had the idea of building a paved route on the isthmus in order to tow commercial ships between the two gulfs. The lighter ones were transported on carts, the heavier ones were placed on cylinders. It took two days, sometimes three, for hundreds of slaves to push and pull them to the other side. Nero had intended to pierce the Isthmus and build a canal, but this gigantic feat would not be achieved until 19 centuries later (1881-1893).

Remains of the opulent city... the temple of Apollo and, in the distance, the fortress of Acrocorinth which housed the temple of Aphrodite where hundreds of courtesans practiced sacred prostitution


Corinth, where prostitution and debauchery reigned, attracted rich travelers, foreigners, soldiers, sailors, traders and captains. They were robbed of their money, ruining their health and spreading “Corinthian disease” throughout all regions of the Empire. A famous proverb said: "Not everyone can go to Corinth", which reminds us that the pleasures of Corinth were expensive, and that many abstained from them for lack of money. A “Corinthian girl” simply referred to a prostitute. Paul had Corinth before his eyes when he painted the dark picture of paganism where all the excesses are brought to light. And yet, he loved this city where he did not find the pride of Athens. Nowhere in his missionary career did Paul have to fight so violently against all kinds of dangerous tendencies as in Corinth. Due to its geographical position, Corinth was at the gates of Italy. From its port of Lechaion, we embarked directly for Brindisi from where we went up the Via Appia to Rome.

 

[JLG]

35. Paul in Corinth

Upon his arrival in Corinth, Paul sets to work and befriends two weavers: Prisca (Priscilla) and Aquilas. In Corinth, Paul seeks work with a Jewish couple from Rome: Prisca and Aquilas. They were weavers who ran a carpet bazaar in the city. They could not have suspected that from that moment on, their names would be inscribed in the history of the young Church. With truly oriental hospitality, they agree to accommodate the stranger. The couple considered it an honor to welcome a doctor of the Law into their home as a worker and as a guest. This is how one of the most beautiful and fruitful friendships of the emerging Church began. Prisca and Aquila were already Christians because Paul does not mention their names among those he baptized in Corinth.

Prosperous weavers, Aquila and Prisca provided considerable support to Paul. They will follow him to Ephesus and Rome, making their home a domestic church.


Prisca became one of the most influential female figures in the early Church. Aquilas was from the region of Pontus, near the Black Sea. He settled in Rome and worked there as a canvas weaver and tent maker. In Antiquity when every traveler needed a tent, this profession was practiced on an industrial scale. He probably knew his wife in Rome. Paul names her Prisca, while Luke uses the name Priscilla. Four times out of six, it is named first, which is an indicator of its importance. She became one of the most influential female figures in the early Church. None of the women who supported Paul in his preaching received praise similar to his: “Greet Prisca and Aquila, my co-workers in Christ Jesus. To save my life, they risked their heads, and I am not the only one who owes them gratitude: this is the case of all the Churches of the Gentile; greet also the Church which meets among them” (Romans 16, 3-5). In 49 AD., the couple was forced to leave Rome because of a decree - soon annulled - from Emperor Claudius. This decree was pronounced, according to Suetonius, because riots had broken out in the Jewish ghetto of Rome, “at the instigations of a certain Chrestos”. The adventures of this couple are characteristic of the wandering and restless life of Jews scattered throughout the Roman Empire. Later we meet them in Ephesus, then in Rome, and finally again in Ephesus. At a time when manual labor was considered a disgrace, Paul's example was something absolutely innovative. Upon his arrival in Corinth, Paul sets to work to earn his bread. At a time when manual labor was considered a dishonor and good only for the lower social classes and for slaves, Paul's example was something absolutely innovative. It took a long time for this Christian concept of work to prevail. The Greeks and Romans had nothing but contempt for manual labor which was reserved for the poorest and slaves. Among the Jews, on the other hand, the Old Testament had created an atmosphere of social respect around the worker. In Paul, this respect was based on his conception of man, temple of the Holy Spirit, and on the brotherhood of all human beings in Christ. “Whoever despises a brother does not despise man, but God.” Following his usual method of work, Paul begins by presenting his message to the Israelites. He achieved two important conversions: those of Crispus and Sosthenes, two leaders of the synagogue. Many others followed, but the majority of Jews were hostile to him. There is no shortage of ordinary accusations of impiety and sacrilege. “One night, in a vision, the Lord said to Paul: Do not be afraid, continue speaking, do not be silent. For I am with you, and no one will lay hands on you to harm you, because I have a large people of my own in this city. He stayed there for a year and six months, teaching the people the word of God.” (Acts 18, 9-11) While Paul was working and preaching in Corinth, Silas and Timothy arrived from Macedonia. They brought silver from Thessalonica and Philippi. It is easy to assume who the generous donors of this monetary contribution were: Lydia of Philippi and Jason of Thessalonica.

Another exceptional woman, Phoebe, deaconess of the Church of Cenchrea In Corinth, Paul meets another exceptional woman in the port of Cenchrea.


This is Phoebe, a businesswoman full of interpersonal skills and a great traveler. Converted to Christianity, she will patronize Paul's activity, represent him if necessary in court and above all testify to his Roman citizenship. Around Phoebe, a new Christian community will develop. Later, Paul would recommend Phoebe to the Romans as “our sister, deaconess of the Church of Cenchreae.” He will wish that we “offer her in the Lord a welcome worthy of the saints” and that, in case she needs it, we help her “because she has been a protector for many people and for myself” . (Romans 16, 1-2) It is she who will bring Paul's epistle to the Romans to Rome. The community of Corinth is known to us through the two letters that Paul addressed to it a little later. Made up of Greeks, Romans and Jews, rich and poor, slaves and free men, learned and ignorant, men and women, this Church is a fine example of the communities founded by Paul . Diversity will be a source of difficulties but will at the same time promote an admirable model of unity in diversity. It will also give Paul the opportunity to express himself on the nature of the Church compared to the human body where each member has a function in the service of unity, cohesion and mutual aid (1 Corinthians 12). In Corinth, we meet in private houses where we eat meals together. In accordance with the attitude he had advocated in Antioch, Paul did not prevent any of the new Christians from attending the many Jewish or pagan festivals celebrated in the city. To those - especially Jews - who show reluctance, he explains that they should not single themselves out. Attending celebrations allows you to build relationships that are useful for spreading the Christian message. Paul will have to take a position on meat sacrificed to idols in an environment where, because of their social affiliation, Christians are forced to consume these meats offered at public banquets. It will also address questions of sexual morality (1 Corinthians 6, 12-20) because of the importance of prostitution in the city. After a certain time, Paul will again be accused by the Jewish authorities of contravening Roman law which prohibits proselytism and illicit cults. This causes the break with the synagogue as was the case in Antioch of Pisidia and in Thessalonica. Paul shook the dust from his clothes, as if to free himself from all personal responsibility: “Let your blood be on your head. For me, I am innocent of it. From now on I will go to the Gentiles.” It was a kind of excommunication, the first used by Paul. Titius Justus then offered him his house for meetings of the Christian community. Paul accepted with joy and, in the inner courtyard, he continued to instruct those interested. The Jewish community split into two groups. Some returned to the synagogue, others accompanied Paul to the house of Titius. The separation was made and the first Gentile Church was founded in Corinth.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

THE APOSTLES AND PAUL


Matthew 28:1-20

Matthew 28:1


After

Ὀψὲ (Opse)

Preposition

Strong's 3796: Late, in the evening. From the same as opiso; late in the day; by extension, after the close of the day.


[the] Sabbath,

σαββάτων (sabbatōn)

Noun - Genitive Neuter Plural

Strong's 4521: The Sabbath, a week.


at dawn

ἐπιφωσκούσῃ (epiphōskousē)

Verb - Present Participle Active - Dative Feminine Singular

Strong's 2020: To dawn, be near commencing. A form of epiphauo; to begin to grow light.


on

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


[the] first [day]

μίαν (mian)

Adjective - Accusative Feminine Singular

Strong's 1520: One. (including the neuter Hen); a primary numeral; one.


of [the] week,

σαββάτων (sabbatōn)

Noun - Genitive Neuter Plural

Strong's 4521: The Sabbath, a week.


Mary

Μαριὰμ (Mariam)

Noun - Nominative Feminine Singular

Strong's 3137: Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.


Magdalene

Μαγδαληνὴ (Magdalēnē)

Noun - Nominative Feminine Singular

Strong's 3094: Magdalene, a woman of Magdala. Feminine of a derivative of Magdala; a female Magdalene, i.e. Inhabitant of Magdala.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


the

ἡ (hē)

Article - Nominative Feminine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


other

ἄλλη (allē)

Adjective - Nominative Feminine Singular

Strong's 243: Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.


Mary

Μαρία (Maria)

Noun - Nominative Feminine Singular

Strong's 3137: Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.


went

ἦλθεν (ēlthen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 2064: To come, go.


to see

θεωρῆσαι (theōrēsai)

Verb - Aorist Infinitive Active

Strong's 2334: From a derivative of theaomai; to be a spectator of, i.e. Discern, (experience) or intensively (acknowledge).


the

τὸν (ton)

Article - Accusative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


tomb.

τάφον (taphon)

Noun - Accusative Masculine Singular

Strong's 5028: A burial-place, sepulcher, tomb, grave. Masculine from thapto; a grave.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/


Matthew 28:2


Suddenly

ἰδοὺ (idou)

Verb - Aorist Imperative Active - 2nd Person Singular

Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!


there was

ἐγένετο (egeneto)

Verb - Aorist Indicative Middle - 3rd Person Singular

Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.


a great

μέγας (megas)

Adjective - Nominative Masculine Singular

Strong's 3173: Large, great, in the widest sense.


earthquake,

σεισμὸς (seismos)

Noun - Nominative Masculine Singular

Strong's 4578: A shaking (as an earthquake); a storm. From seio; a commotion, i.e. a gale, an earthquake.


for

γὰρ (gar)

Conjunction

Strong's 1063: For. A primary particle; properly, assigning a reason.


an angel

ἄγγελος (angelos)

Noun - Nominative Masculine Singular

Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.


of [the] Lord

Κυρίου (Kyriou)

Noun - Genitive Masculine Singular

Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.


descended

καταβὰς (katabas)

Verb - Aorist Participle Active - Nominative Masculine Singular

Strong's 2597: To go down, come down, either from the sky or from higher land, descend. From kata and the base of basis; to descend.


from

ἐξ (ex)

Preposition

Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.


heaven,

οὐρανοῦ (ouranou)

Noun - Genitive Masculine Singular

Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.


rolled away

ἀπεκύλισεν (apekylisen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 617: To roll away. From apo and kulioo; to roll away.


the

τὸν (ton)

Article - Accusative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


stone,

λίθον (lithon)

Noun - Accusative Masculine Singular

Strong's 3037: A stone; met: of Jesus as the chief stone in a building. Apparently a primary word; a stone.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


sat

ἐκάθητο (ekathēto)

Verb - Imperfect Indicative Middle or Passive - 3rd Person Singular

Strong's 2521: To sit, be seated, enthroned; I dwell, reside. From kata; and hemai; to sit down; figuratively, to remain, reside.


on

ἐπάνω (epanō)

Preposition

Strong's 1883: From epi and ano; up above, i.e. Over or on.


it.

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/


Matthew 28:3


His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


appearance

εἰδέα (eidea)

Noun - Nominative Feminine Singular

Strong's 2397: Form, outward appearance. From eido; a sight, i.e. Aspect.


was

ἦν (ēn)

Verb - Imperfect Indicative Active - 3rd Person Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.


like

ὡς (hōs)

Adverb

Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.


lightning,

ἀστραπὴ (astrapē)

Noun - Nominative Feminine Singular

Strong's 796: A flash of lightning, brightness, luster. From astrapto; lightning; by analogy, glare.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


his

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


clothing

ἔνδυμα (endyma)

Noun - Nominative Neuter Singular

Strong's 1742: A garment, raiment, clothing. From enduo; apparel.


white

λευκὸν (leukon)

Adjective - Nominative Neuter Singular

Strong's 3022: White, bright, brilliant. From luke; white.


as

ὡς (hōs)

Adverb

Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.


snow.

χιών (chiōn)

Noun - Nominative Feminine Singular

Strong's 5510: Snow. Perhaps akin to the base of chasma or cheimon; snow.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:4


The

οἱ (hoi)

Article - Nominative Masculine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


guards

τηροῦντες (tērountes)

Verb - Present Participle Active - Nominative Masculine Plural

Strong's 5083: From teros; to guard, i.e. To note; by implication, to detain; by extension, to withhold; by extension, to withhold.


trembled

ἐσείσθησαν (eseisthēsan)

Verb - Aorist Indicative Passive - 3rd Person Plural

Strong's 4579: To shake; fig: I agitate, stir up. Apparently a primary verb; to rock, i.e. to agitate; figuratively, to throw into a tremor.


in

ἀπὸ (apo)

Preposition

Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.


fear

φόβου (phobou)

Noun - Genitive Masculine Singular

Strong's 5401: (a) fear, terror, alarm, (b) the object or cause of fear, (c) reverence, respect. From a primary phebomai; alarm or fright.


of him

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


became

ἐγενήθησαν (egenēthēsan)

Verb - Aorist Indicative Passive - 3rd Person Plural

Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.


like

ὡς (hōs)

Adverb

Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.


dead [men].

νεκροί (nekroi)

Adjective - Nominative Masculine Plural

Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:5


But

δὲ (de)

Conjunction

Strong's 1161: A primary particle; but, and, etc.


the

ὁ (ho)

Article - Nominative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


angel

ἄγγελος (angelos)

Noun - Nominative Masculine Singular

Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.


said

εἶπεν (eipen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.


to the

ταῖς (tais)

Article - Dative Feminine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


women,

γυναιξίν (gynaixin)

Noun - Dative Feminine Plural

Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.


“{Do} not

Μὴ (Mē)

Adverb

Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.


be afraid,

φοβεῖσθε (phobeisthe)

Verb - Present Imperative Middle or Passive - 2nd Person Plural

Strong's 5399: From phobos; to frighten, i.e. to be alarmed; by analogy, to be in awe of, i.e. Revere.


for

γὰρ (gar)

Conjunction

Strong's 1063: For. A primary particle; properly, assigning a reason.


I know

οἶδα (oida)

Verb - Perfect Indicative Active - 1st Person Singular

Strong's 1492: To know, remember, appreciate.


that

ὅτι (hoti)

Conjunction

Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.


you

ὑμεῖς (hymeis)

Personal / Possessive Pronoun - Nominative 2nd Person Plural

Strong's 4771: You. The person pronoun of the second person singular; thou.


are looking for

ζητεῖτε (zēteite)

Verb - Present Indicative Active - 2nd Person Plural

Strong's 2212: To seek, search for, desire, require, demand. Of uncertain affinity; to seek; specially, to worship, or to plot.


Jesus,

Ἰησοῦν (Iēsoun)

Noun - Accusative Masculine Singular

Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


who

τὸν (ton)

Article - Accusative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


was crucified.

ἐσταυρωμένον (estaurōmenon)

Verb - Perfect Participle Middle or Passive - Accusative Masculine Singular

Strong's 4717: From stauros; to impale on the cross; figuratively, to extinguish passion or selfishness.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:6


He is

ἔστιν (estin)

Verb - Present Indicative Active - 3rd Person Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.


not

οὐκ (ouk)

Adverb

Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.


here;

ὧδε (hōde)

Adverb

Strong's 5602: From an adverb form of hode; in this same spot, i.e. Here or hither.


He has risen,

ἠγέρθη (ēgerthē)

Verb - Aorist Indicative Passive - 3rd Person Singular

Strong's 1453: (a) I wake, arouse, (b) I raise up. Probably akin to the base of agora; to waken, i.e. Rouse.


just as

καθὼς (kathōs)

Adverb

Strong's 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.


He said!

εἶπεν (eipen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.


Come,

δεῦτε (deute)

Verb - Imperative - 2nd Person Plural

Strong's 1205: Come hither, come, hither, an exclamatory word. From deuro and an imperative form of eimi; come hither!


see

ἴδετε (idete)

Verb - Aorist Imperative Active - 2nd Person Plural

Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.


the

τὸν (ton)

Article - Accusative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


place

τόπον (topon)

Noun - Accusative Masculine Singular

Strong's 5117: Apparently a primary word; a spot, i.e. Location; figuratively, condition, opportunity; specially, a scabbard.


where

ὅπου (hopou)

Adverb

Strong's 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.


He lay.

ἔκειτο (ekeito)

Verb - Imperfect Indicative Middle or Passive - 3rd Person Singular

Strong's 2749: To lie, recline, be placed, be laid, set, specially appointed, destined. Middle voice of a primary verb; to lie outstretched.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:7


Then

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


go

πορευθεῖσαι (poreutheisai)

Verb - Aorist Participle Passive - Nominative Feminine Plural

Strong's 4198: To travel, journey, go, die.


quickly

ταχὺ (tachy)

Adverb

Strong's 5035: Quickly, speedily. Neuter singular of tachus; shortly, i.e. Without delay, soon, or suddenly, or readily.


[and] tell

εἴπατε (eipate)

Verb - Aorist Imperative Active - 2nd Person Plural

Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.


His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


disciples,

μαθηταῖς (mathētais)

Noun - Dative Masculine Plural

Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.


‘He has risen

Ἠγέρθη (Ēgerthē)

Verb - Aorist Indicative Passive - 3rd Person Singular

Strong's 1453: (a) I wake, arouse, (b) I raise up. Probably akin to the base of agora; to waken, i.e. Rouse.


from

ἀπὸ (apo)

Preposition

Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.


the

τῶν (tōn)

Article - Genitive Masculine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


dead

νεκρῶν (nekrōn)

Adjective - Genitive Masculine Plural

Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


is going ahead of

προάγει (proagei)

Verb - Present Indicative Active - 3rd Person Singular

Strong's 4254: From pro and ago; to lead forward; intransitively, to precede (participle, previous).


you

ὑμᾶς (hymas)

Personal / Possessive Pronoun - Accusative 2nd Person Plural

Strong's 4771: You. The person pronoun of the second person singular; thou.


into

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


Galilee.

Γαλιλαίαν (Galilaian)

Noun - Accusative Feminine Singular

Strong's 1056: Of Hebrew origin; Galiloea, a region of Palestine.


There

ἐκεῖ (ekei)

Adverb

Strong's 1563: (a) there, yonder, in that place, (b) thither, there. Of uncertain affinity; there; by extension, thither.


you will see

ὄψεσθε (opsesthe)

Verb - Future Indicative Middle - 2nd Person Plural

Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.


Him.’

αὐτὸν (auton)

Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


See,

ἰδοὺ (idou)

Verb - Aorist Imperative Active - 2nd Person Singular

Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!


I have told

εἶπον (eipon)

Verb - Aorist Indicative Active - 1st Person Singular

Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.


you.�

ὑμῖν (hymin)

Personal / Possessive Pronoun - Dative 2nd Person Plural

Strong's 4771: You. The person pronoun of the second person singular; thou.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/


Matthew 28:8


So

Καὶ (Kai)

Conjunction

Strong's 2532: And, even, also, namely.


they hurried away

ἀπελθοῦσαι (apelthousai)

Verb - Aorist Participle Active - Nominative Feminine Plural

Strong's 565: From apo and erchomai; to go off, aside or behind, literally or figuratively.


from

ἀπὸ (apo)

Preposition

Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.


the

τοῦ (tou)

Article - Genitive Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


tomb

μνημείου (mnēmeiou)

Noun - Genitive Neuter Singular

Strong's 3419: A tomb, sepulcher, monument. From mneme; a remembrance, i.e. Cenotaph.


in

μετὰ (meta)

Preposition

Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.


fear

φόβου (phobou)

Noun - Genitive Masculine Singular

Strong's 5401: (a) fear, terror, alarm, (b) the object or cause of fear, (c) reverence, respect. From a primary phebomai; alarm or fright.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


great

μεγάλης (megalēs)

Adjective - Genitive Feminine Singular

Strong's 3173: Large, great, in the widest sense.


joy,

χαρᾶς (charas)

Noun - Genitive Feminine Singular

Strong's 5479: Joy, gladness, a source of joy. From chairo; cheerfulness, i.e. Calm delight.


[and] ran

ἔδραμον (edramon)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 5143: Apparently a primary verb; which uses dremo drem'-o as alternate in certain tenses; to run or walk hastily.


to tell

ἀπαγγεῖλαι (apangeilai)

Verb - Aorist Infinitive Active

Strong's 518: To report (from one place to another), bring a report, announce, declare. From apo and the base of aggelos; to announce.


His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


disciples.

μαθηταῖς (mathētais)

Noun - Dative Masculine Plural

Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:9


Suddenly

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


Jesus

Ἰησοῦς (Iēsous)

Noun - Nominative Masculine Singular

Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


met

ὑπήντησεν (hypēntēsen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 5221: To meet, go to meet. From hupo and a derivative of anti; to go opposite under, i.e. To encounter, fall in with.


them

αὐταῖς (autais)

Personal / Possessive Pronoun - Dative Feminine 3rd Person Plural

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


[and] said,

λέγων (legōn)

Verb - Present Participle Active - Nominative Masculine Singular

Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.


“Greetings!”

Χαίρετε (Chairete)

Verb - Present Imperative Active - 2nd Person Plural

Strong's 5463: A primary verb; to be 'cheer'ful, i.e. Calmly happy or well-off; impersonally, especially as salutation, be well.


They came to [Him],

προσελθοῦσαι (proselthousai)

Verb - Aorist Participle Active - Nominative Feminine Plural

Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.


grasped

ἐκράτησαν (ekratēsan)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 2902: From kratos; to use strength, i.e. Seize or retain.


His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


feet,

πόδας (podas)

Noun - Accusative Masculine Plural

Strong's 4228: The foot. A primary word; a 'foot'.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


worshiped

προσεκύνησαν (prosekynēsan)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 4352: From pros and a probable derivative of kuon; to fawn or crouch to, i.e. prostrate oneself in homage.


Him.

αὐτῷ (autō)

Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:10


“{Do} not

Μὴ (Mē)

Adverb

Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.


be afraid,”

φοβεῖσθε (phobeisthe)

Verb - Present Imperative Middle or Passive - 2nd Person Plural

Strong's 5399: From phobos; to frighten, i.e. to be alarmed; by analogy, to be in awe of, i.e. Revere.


said

λέγει (legei)

Verb - Present Indicative Active - 3rd Person Singular

Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.


Jesus.

Ἰησοῦς (Iēsous)

Noun - Nominative Masculine Singular

Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


“Go,

ὑπάγετε (hypagete)

Verb - Present Imperative Active - 2nd Person Plural

Strong's 5217: To go away, depart, begone, die. From hupo and ago; to lead under, i.e. Withdraw or retire, literally or figuratively.


tell

ἀπαγγείλατε (apangeilate)

Verb - Aorist Imperative Active - 2nd Person Plural

Strong's 518: To report (from one place to another), bring a report, announce, declare. From apo and the base of aggelos; to announce.


My

μου (mou)

Personal / Possessive Pronoun - Genitive 1st Person Singular

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


brothers

ἀδελφοῖς (adelphois)

Noun - Dative Masculine Plural

Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.


to

ἵνα (hina)

Conjunction

Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.


go

ἀπέλθωσιν (apelthōsin)

Verb - Aorist Subjunctive Active - 3rd Person Plural

Strong's 565: From apo and erchomai; to go off, aside or behind, literally or figuratively.


to

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


Galilee.

Γαλιλαίαν (Galilaian)

Noun - Accusative Feminine Singular

Strong's 1056: Of Hebrew origin; Galiloea, a region of Palestine.


There

κἀκεῖ (kakei)

Conjunction

Strong's 2546: And there, and yonder, there also. From kai and ekei; likewise in that place.


they will see

ὄψονται (opsontai)

Verb - Future Indicative Middle - 3rd Person Plural

Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.


Me.”

με (me)

Personal / Possessive Pronoun - Accusative 1st Person Singular

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:16


Meanwhile,

δὲ (de)

Conjunction

Strong's 1161: A primary particle; but, and, etc.


the

Οἱ (Hoi)

Article - Nominative Masculine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


eleven

ἕνδεκα (hendeka)

Adjective - Nominative Masculine Plural

Strong's 1733: Eleven. From heis and deka; one and ten, i.e. Eleven.


disciples

μαθηταὶ (mathētai)

Noun - Nominative Masculine Plural

Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.


went

ἐπορεύθησαν (eporeuthēsan)

Verb - Aorist Indicative Passive - 3rd Person Plural

Strong's 4198: To travel, journey, go, die.


to

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


Galilee,

Γαλιλαίαν (Galilaian)

Noun - Accusative Feminine Singular

Strong's 1056: Of Hebrew origin; Galiloea, a region of Palestine.


to

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


the

τὸ (to)

Article - Accusative Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


mountain

ὄρος (oros)

Noun - Accusative Neuter Singular

Strong's 3735: A mountain, hill. Probably from an obsolete oro; a mountain: -hill, mount(-ain).


Jesus

Ἰησοῦς (Iēsous)

Noun - Nominative Masculine Singular

Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


had designated.

ἐτάξατο (etaxato)

Verb - Aorist Indicative Middle - 3rd Person Singular

Strong's 5021: A prolonged form of a primary verb; to arrange in an orderly manner, i.e. Assign or dispose.

 

[JLG]

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Matthew 28:17


When

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


they saw

ἰδόντες (idontes)

Verb - Aorist Participle Active - Nominative Masculine Plural

Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.


Him,

αὐτὸν (auton)

Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


they worshiped Him,

προσεκύνησαν (prosekynēsan)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 4352: From pros and a probable derivative of kuon; to fawn or crouch to, i.e. prostrate oneself in homage.


but

δὲ (de)

Conjunction

Strong's 1161: A primary particle; but, and, etc.


some

οἱ (hoi)

Article - Nominative Masculine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


doubted.

ἐδίστασαν (edistasan)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 1365: To waver, doubt, hesitate. From dis; properly, to duplicate, i.e. to waver.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:18


Then

Καὶ (Kai)

Conjunction

Strong's 2532: And, even, also, namely.


Jesus

Ἰησοῦς (Iēsous)

Noun - Nominative Masculine Singular

Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


came to

προσελθὼν (proselthōn)

Verb - Aorist Participle Active - Nominative Masculine Singular

Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.


them

αὐτοῖς (autois)

Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


[and] said,

ἐλάλησεν (elalēsen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 2980: A prolonged form of an otherwise obsolete verb; to talk, i.e. Utter words.


“All

πᾶσα (pasa)

Adjective - Nominative Feminine Singular

Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.


authority

ἐξουσία (exousia)

Noun - Nominative Feminine Singular

Strong's 1849: From exesti; privilege, i.e. force, capacity, competency, freedom, or mastery, delegated influence.


in

ἐν (en)

Preposition

Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.


heaven

οὐρανῷ (ouranō)

Noun - Dative Masculine Singular

Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


on

ἐπὶ (epi)

Preposition

Strong's 1909: On, to, against, on the basis of, at.


earth

γῆς (gēs)

Noun - Genitive Feminine Singular

Strong's 1093: Contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe.


has been given

Ἐδόθη (Edothē)

Verb - Aorist Indicative Passive - 3rd Person Singular

Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.


to Me.

μοι (moi)

Personal / Possessive Pronoun - Dative 1st Person Singular

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

 

[JLG]

https://ilearnaboutthebible.blogspot.com/

Matthew 28:19


Therefore

οὖν (oun)

Conjunction

Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.


go [and]

πορευθέντες (poreuthentes)

Verb - Aorist Participle Passive - Nominative Masculine Plural

Strong's 4198: To travel, journey, go, die.


make disciples of

μαθητεύσατε (mathēteusate)

Verb - Aorist Imperative Active - 2nd Person Plural

Strong's 3100: From mathetes; intransitively, to become a pupil; transitively, to disciple, i.e. Enrol as scholar.


all

πάντα (panta)

Adjective - Accusative Neuter Plural

Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.


nations,

ἔθνη (ethnē)

Noun - Accusative Neuter Plural

Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.


baptizing

βαπτίζοντες (baptizontes)

Verb - Present Participle Active - Nominative Masculine Plural

Strong's 907: Lit: I dip, submerge, but specifically of ceremonial dipping; I baptize.


them

αὐτοὺς (autous)

Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


in

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


the

τὸ (to)

Article - Accusative Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


name

ὄνομα (onoma)

Noun - Accusative Neuter Singular

Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.


of the

τοῦ (tou)

Article - Genitive Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


Father,

Πατρὸς (Patros)

Noun - Genitive Masculine Singular

Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


of the

τοῦ (tou)

Article - Genitive Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


Son,

Υἱοῦ (Huiou)

Noun - Genitive Masculine Singular

Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.


and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


of the

τοῦ (tou)

Article - Genitive Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


Holy

Ἁγίου (Hagiou)

Adjective - Genitive Neuter Singular

Strong's 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.


Spirit,

Πνεύματος (Pneumatos)

Noun - Genitive Neuter Singular

Strong's 4151: Wind, breath, spirit.

 

[JLG]

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Matthew 28:20


[and] teaching

διδάσκοντες (didaskontes)

Verb - Present Participle Active - Nominative Masculine Plural

Strong's 1321: To teach, direct, admonish. A prolonged form of a primary verb dao; to teach.


them

αὐτοὺς (autous)

Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


to obey

τηρεῖν (tērein)

Verb - Present Infinitive Active

Strong's 5083: From teros; to guard, i.e. To note; by implication, to detain; by extension, to withhold; by extension, to withhold.


all

πάντα (panta)

Adjective - Accusative Neuter Plural

Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.


that

ὅσα (hosa)

Personal / Relative Pronoun - Accusative Neuter Plural

Strong's 3745: How much, how great, how many, as great as, as much. By reduplication from hos; as As.


I have commanded

ἐνετειλάμην (eneteilamēn)

Verb - Aorist Indicative Middle - 1st Person Singular

Strong's 1781: To give orders (injunctions, instructions, commands). From en and the base of telos; to enjoin.


you.

ὑμῖν (hymin)

Personal / Possessive Pronoun - Dative 2nd Person Plural

Strong's 4771: You. The person pronoun of the second person singular; thou.


And

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.


surely

ἰδοὺ (idou)

Verb - Aorist Imperative Active - 2nd Person Singular

Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!


I

ἐγὼ (egō)

Personal / Possessive Pronoun - Nominative 1st Person Singular

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


am

εἰμι (eimi)

Verb - Present Indicative Active - 1st Person Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.


with

μεθ’ (meth’)

Preposition

Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.


you

ὑμῶν (hymōn)

Personal / Possessive Pronoun - Genitive 2nd Person Plural

Strong's 4771: You. The person pronoun of the second person singular; thou.


always,

πάσας (pasas)

Adjective - Accusative Feminine Plural

Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.


to

ἕως (heōs)

Preposition

Strong's 2193: A conjunction, preposition and adverb of continuance, until.


the

τῆς (tēs)

Article - Genitive Feminine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


very end

συντελείας (synteleias)

Noun - Genitive Feminine Singular

Strong's 4930: A completion, consummation, end. From sunteleo; entire completion, i.e. Consummation.


of the

τοῦ (tou)

Article - Genitive Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


age.”

αἰῶνος (aiōnos)

Noun - Genitive Masculine Singular

Strong's 165: From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period.