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New Testament Word Pictures
By W. E. VINE, F. F. Bruce, Martin H. Manser Thomas Nelson
Copyright © 2015 W. E. Vine
All rights reserved.
ISBN: 978-0-7180-3690-4
CHAPTER 1
Matthew
Chapter 1
1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Bookbiblos(976), (Eng. "Bible") was the inner part, or rather the cellular substance, of the stem of the papyrus (Eng. "paper"). It came to denote the paper made from this bark in Egypt, and then a written "book," roll, or volume. It is used in referring to "books" of Scripture, the "book," or scroll, of Matthew's Gospel, Matt. 1:1; the Pentateuch, as the "book" of Moses, Mark 12:26; Isaiah, as "the book of the words of Isaiah," Luke 3:4; the Psalms, Luke 20:42 and Acts 1:20; "the prophets," Acts 7:42; to "the Book of Life," Phil. 4:3; Rev. 3:5; 20:15. Once only it is used of secular writings, Acts 19:19.
Generationgenesis(1078), denotes "an origin, a lineage, or birth," translated "generation" in Matt. 1:1.
Jesusiesous(2424), is a transliteration of the Heb. "Joshua," meaning "Jehovah is salvation," i.e., "is the Savior," "a common name among the Jews, e.g., Ex. 17:9; Luke 3:29 (RV); Col. 4:11. It was given to the Son of God in Incarnation as His personal name, in obedience to the command of an angel to Joseph, the husband of His Mother, Mary, shortly before He was born, Matt. 1:21. By it He is spoken of throughout the Gospel narratives generally, but not without exception, as in Mark 16:19, 20; Luke 7:13, and a dozen other places in that Gospel, and a few in John.
"'Jesus Christ' occurs only in Matt. 1:1, 18; 16:21, marg.; Mark 1:1; John 1:17; 17:3. In Acts the name 'Jesus' is found frequently. 'Lord Jesus' is the normal usage, as in Acts 8:16; 19:5, 17; see also the reports of the words of Stephen, 7:59, of Ananias, 9:17, and of Paul, 16:31; though both Peter, 10:36, and Paul, 16:18, also used 'Jesus Christ.' In the Epistles of James, Peter, John and Jude, the personal name is not once found alone, but in Rev. eight times (RV), 1:9; 12:17; 14:12; 17:6; 19:10 (twice); 20:4; 22:16. In the Epistles of Paul 'Jesus' appears alone just thirteen times, and in the Hebrews eight times; in the latter the title 'Lord' is added once only, at 13:20. In the Epistles of James, Peter, John, and Jude, men who had companied with the Lord in the days of His flesh, 'Jesus Christ' is the invariable order (in the RV) of the Name and Title, for this was the order of their experience; as 'Jesus' they knew Him first, that He was Messiah they learnt finally in His resurrection. But Paul came to know Him first in the glory of heaven, Acts 9:1-6, and his experience being thus the reverse of theirs, the reverse order, 'Christ Jesus,' is of frequent occurrence in his letters, but, with the exception of Acts 24:24, does not occur elsewhere in the RV. In Paul's letters the order is always in harmony with the context. Thus 'Christ Jesus' describes the Exalted One who emptied Himself, Phil. 2:5, and testifies to His pre-existence; 'Jesus Christ' describes the despised and rejected One Who was aft erwards glorified, Phil. 2:11, and testifies to His resurrection. 'Christ Jesus' suggests His grace, 'Jesus Christ' suggests His glory."
1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
Begatgennao (1080), "to beget," in the passive voice, "to be born," is chiefly used of men "begetting" children, Matt. 1:2-16; more rarely of women "begetting" children, Luke 1:13, 57, "brought forth"; 23:29; John 16:21, "is delivered of," and of the child, "is born." In Gal. 4:24, it is used allegorically, to contrast Jews under bondage to the Law, and spiritual Israel, KJV, "gendereth," RV, "bearing children," to contrast the natural birth of Ishmael and the supernatural birth of Isaac. In Matt. 1:20 it is used of conception, "that which is conceived in her."
Brethren Male children of the same parents, Matt. 1:2; 14:3.
1:3-6 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
Kingbasileus (935), "a king" (cf. Eng., "Basil"), e.g., Matt. 1:6, is used of the Roman emperor in 1 Pet. 2:13, 17 (a command of general application); this reference to the emperor is illustrated frequently in the Koine; of Herod the Tetrarch (used by courtesy), Matt. 14:9; of Christ, as the "King" of the Jews, e.g., Matt. 2:2; 27:11, 29, 37; as the "King" of Israel, Mark 15:32; John 1:49; 12:13; as "King of kings," Rev. 17:14; 19:16; as "the King" in judging nations and men at the establishment of the millennial kingdom, Matt. 25:34, 40; of God, "the great King," Matt. 5:35; "the King eternal, incorruptible, invisible," 1 Tim. 1:17; "King of kings," 1 Tim. 6:15; "King of the ages," Rev. 15:3, RV (KJV, "saints"). Christ's "kingship" was predicted in the OT, e.g., Ps. 2:6, and in the NT, e.g., Luke 1:32, 33; He came as such, e.g., Matt. 2:2; John 18:37; was rejected and died as such, Luke 19:14; Matt. 27:37; is now a "King" Priest, aft er the order of Melchizedek, Heb. 5:6; 7:1, 17; and will reign for ever and ever, Rev. 11:15.
Wife In John 19:25 the article stands idiomatically for "the wife(of)"; in Matt. 1:6, the article is rendered "her that had been the wife (of)."
1:7-11 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
Carried awaymetoikesia (3350), "a change of abode, or a carrying away by force" (meta, implying "change," oikia, "a dwelling"), is used only of the carrying away to Babylon, Matt. 1:11-12, 17.
1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
BroughtseeCarried away at Matthew 1:11.
1:13-16 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Husbandaner (435), denotes, in general, "a man, an adult male" (in contrast to anthropos, which generically denotes "a human being, male or female"); it is used of man in various relations, the context deciding the meaning; it signifies "a husband," e.g., Matt. 1:16, 19; Mark 10:12; Luke 2:36; 16:18; John 4:16, 17, 18; Rom. 7:23.
Calledlego (3004), "to speak," is used of all kinds of oral communication, e.g., "to call, to call by name," to surname, Matt. 1:16; 26:36; John 4:5; 11:54; 15:15; Rev. 2:2, RV, "call themselves," etc.
1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Carrying awayseeCarried away at Matthew 1:11.
Christchristos (5547), "anointed," translates, in the Sept., the word "Messiah," a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g., Lev. 4:3, 5, 16. The prophets are called hoi christoi Theou, "the anointed of God," Ps. 105:15. A king of Israel was described upon occasion as christos tou Kuriou, "the anointed of the Lord," 1 Sam. 2:10, 35; 2 Sam. 1:14; Ps. 2:2; 18:50; Hab. 3:13; the term is used even of Cyrus, Isa. 45:1. The title ho Christos, "the Christ," is not used of Christ in the Sept. version of the inspired books of the OT. In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, e.g., Matt. 2:4; Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41. Three times the title was expressly accepted by the Lord Himself, Matt. 16:17; Mark 14:61-62; John 4:26. It is added as an appellative to the proper name "Jesus," e.g., John 17:3, the only time when the Lord so spoke of Himself; Acts 9:34; 1 Cor. 3:11; 1 John 5:6. It is distinctly a proper name in many passages, whether with the article, e.g., Matt. 1:17; 11:2; Rom. 7:4, 9:5; 15:19; 1 Cor. 1:6, or without the article, Mark 9:41; Rom. 6:4; 8:9, 17; 1 Cor. 1:12; Gal. 2:16. The single title Christos is sometimes used without the article to signify the One who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, Rom. 8:10; Gal. 2:20; 4:19; Eph. 3:17. As to the use or absence of the article, the title with the article specifies the Lord Jesus as "the Christ"; the title without the article stresses His character and His relationship with believers. Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent.
Fourteentessares (5064), "four," is not found in the NT outside the Gospels, the Acts and Revelation; in the last it is very frequent. Tetartos, "fourth," is found in Matt. 14:25; Mark 6:48 and seven times in Revelation; also in Acts 10:30, "four days ago," lit., "from a fourth day." Dekatessares, "fourteen" (lit., "ten-four"), is found in Matt. 1:17; 2 Cor. 12:2; Gal. 2:1; tessareskaidekatos, "fourteenth" (lit., "four-and-tenth"), Acts 27:27, 33; tetrakosia, "four hundred," Acts 5:36; 7:6; 13:20; Gal. 3:17. In Acts 7:6 the 400 years refers to Abraham's descendants and to the sojourning and the bondage. This agrees with Gen. 15:13. In Exod. 12:40 the 430 years dates from the call of Abraham himself. Likewise the giving of the Law was 430 years from the promise in Gen. 12:3, which agrees with Gal. 3:17. In John 11:39 tetartaios, lit., "a fourth day (one)," is rendered "four days."
Generationsgenea (1074), connected with ginomai, "to become," primarily signifies "a begetting, or birth"; hence, that which has been begotten, a family; or successive members of a genealogy, Matt. 1:17, or of a race of people, possessed of similar characteristics, pursuits, etc., (of a bad character) Matt. 17:17; Mark 9:19; Luke 9:41; 16:8; Acts 2:40; or of the whole multitude of men living at the same time, Matt. 24:34; Mark 13:30; Luke 1:48; 21:32; Phil. 2:15, and especially of those of the Jewish race living at the same period, Matt. 11:16, etc. Transferred from people to the time in which they lived, the word came to mean "an age," i.e., a period ordinarily occupied by each successive generation, say, of thirty or forty years, Acts 14:16; 15:21; Eph. 3:5; Col. 1:26; see also, e.g., Gen. 15:16. In Eph. 3:21 genea is combined with aionin a remark- able phrase in a doxology: "Unto Him be the glory in the church and in Christ Jesus, unto all generations for ever and ever (wrongly in KJV 'all ages, world without end')." The word genea is to be distinguished from aion, as not denoting a period of unlimited duration.
1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Birthgennesis (1083), "a birth, begetting, producing" (related to gennao, "to beget"), is used in Matt. 1:18 and Luke 1:14. Some mss. have genesis, "lineage, birth" (from ginomai, "to become").
Jesussee Matthew 1:1.
On this wisehoutos or houto(3779), "in this way, so, thus," is used (a) with reference to what precedes, e.g., Luke 1:25; 2:48; (b) with reference to what follows, e.g., Luke 19:31, rendered "on this wise," in Matt. 1:18; John 21:1, and before quotations, Acts 7:6; 13:34; Rom. 10:6, KJV (RV, "thus"); Heb. 4:4; (c) marking intensity, rendered "so," e.g., Gal. 1:6; Heb. 12:21; Rev. 16:18; (d) in comparisons, rendered "so," e.g., Luke 11:30; Rom. 5:15.
Mothermeter (3384), is used (a) of the natural relationship, e.g., Matt. 1:18; 2 Tim. 1:5; (b) figuratively, (1) of "one who takes the place of a mother," Matt. 12:49, 50; Mark 3:34, 35; John 19:27; Rom. 16:13;1 Tim. 5:2; (2) of "the heavenly and spiritual Jerusalem," Gal. 4:26, which is "free" (not bound by law imposed externally, as under the Law of Moses), "which is our mother" (RV), i.e., of Christians, the metropolis, mother-city, used allegorically, just as the capital of a country is "the seat of its government, the center of its activities, and the place where the national characteristics are most fully expressed"; (3) symbolically, of "Babylon," Rev. 17:5, as the source from which has proceeded the religious harlotry of mingling pagan rites and doctrines with the Christian faith.
Espousedmnesteuo (3423), "to woo and win, to espouse or promise in marriage," is used in the passive voice in Matt. 1:18; Luke 1:27; 2:5, all with reference to the Virgin Mary, RV, "betrothed," for KJV, "espoused," in each case.
Beforeprin (4250), "before, formerly" (etymologically akin to pro, "before"), has the force of a conjunction, e.g., Matt. 1:18; 26:34, 75; John 14:29; Acts 7:2.
Was When not part of another verb, or phrase, these translate eimi, "to be," e.g., Matt. 1:18, or the following: (a) ginomai, "to become," e.g., Matt. 8:26; (b) huparcho, "to exist," especially when referring to an already existing condition, e.g., Luke 8:41; Acts 5:4 (2nd part); 16:3; 27:12; Rom. 4:19, KJV, "when he was" (RV, "he being"); (c) echo, "to have," e.g., Acts 12:15; (d) apecho, "to be away, to be distant," e.g., Luke 7:6; 24:13; (e) mello, "to be about to," e.g., Luke 19:4; Acts 21:27, 37, KJV (RV, "was about to"); (f) sumbaino, "to come to pass, happen," e.g., Acts 21:35; (g) in Gal. 4:28, the preposition kata, "according to," is rendered "was," in the phrase "as Isaac was," lit., "like Isaac"; as Isaac's birth came by divine interposition, so does the spiritual birth of every believer.
Holyhagios (40), from the same root as hagnos (found in hazo, "to venerate"), fundamentally signifies "separated" (among the Greeks, dedicated to the gods), and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred.
(a) It is predicated of God (as the absolutely "Holy" One, in His purity, majesty and glory): of the Father, e.g., Luke 1:49; John 17:11; 1 Pet. 1:15, 16; Rev. 4:8; 6:10; of the Son, e.g., Luke 1:35; Acts 3:14; 4:27, 30; 1 John 2:20; of the Spirit, e.g., Matt. 1:18 and frequently in all the Gospels, Acts, Romans, 1 and 2 Cor., Eph., 1 Thess.; also in 2 Tim. 1:14; Titus 3:5; 1 Pet. 1:12; 2 Pet. 1:21; Jude 20.
(b) It is used of men and things in so far as they are devoted to God. Indeed the quality, as attributed to God, is oft en presented in a way which involves divine demands upon the conduct of believers. These are called hagioi, "saints," i.e., "sanctified" or "holy" ones.
Holy Ghost The "Holy Spirit" is spoken of under various titles in the NT ("Spirit" and "Ghost" are renderings of the same word, pneuma; the advantage of the rendering "Spirit" is that it can always be used, whereas "Ghost" always requires the word "Holy" prefixed.) In the following list the omission of the definite article marks its omission in the original (concerning this see below): "Spirit, Matt. 22:43; Eternal Spirit, Heb. 9:14; the Spirit, Matt. 4:1; Holy Spirit, Matt. 1:18; the Holy Spirit, Matt. 28:19; the Spirit, the Holy, Matt. 12:32; the Spirit of promise, the Holy, Eph. 1:13; Spirit of God, Rom. 8:9; Spirit of (the) living God, 2 Cor. 3:3; the Spirit of God, 1 Cor. 2:11; the Spirit of our God, 1 Cor. 6:11; the Spirit of God, the Holy, Eph. 4:30; the Spirit of glory and of God, 1 Pet. 4:14; the Spirit of Him that raised up Jesus from the dead (i.e., God), Rom. 8:11; the Spirit of your Father, Matt. 10:20; the Spirit of His Son, Gal. 4:6; Spirit of (the) Lord, Acts 8:39; the Spirit of (the) Lord, Acts 5:9; (the) Lord, (the) Spirit, 2 Cor. 3:18; the Spirit of Jesus, Acts 16:7; Spirit of Christ, Rom. 8:9; the Spirit of Jesus Christ, Phil. 1:19; Spirit of adoption, Rom. 8:15; the Spirit of truth, John 14:17; the Spirit of life, Rom. 8:2; the Spirit of grace, Heb. 10:29."
(Continues...)
Excerpted from New Testament Word Pictures by W. E. VINE, F. F. Bruce, Martin H. Manser. Copyright © 2015 W. E. Vine. Excerpted by permission of Thomas Nelson.
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