He is a Gift 4

Here, "prostrate/worship" is used with a dative, not accusative, meaning "do obesience to."

The verb προσκυνέω ("to prostrate oneself, worship") admits both accusative and dative constructions, with a subtle but meaningful distinction. When followed by the accusative, it typically emphasizes the direct object of the reverential act—such as a deity, image, or sacred object—often implying a physical gesture such as kissing or prostrating directly before the referent (e.g., ὅν πᾶς θεὸς προσκυνεῖ, PGM XII 118).

By contrast, when governing the dative, προσκυνέω expresses directionality or relational reverence—"to prostrate to" or "pay homage to" someone, as in προσκύνει θεᾷ (PGM III 417). This dative usage becomes increasingly common in later Greek, particularly under the influence of Semitic idiom (e.g., Hebrew שׁחה ל־), where the dative reflects the recipient of the devotional act rather than a direct object.

(cf. LMPG, LSG)

Here, the verb "worship/kiss" is used with the accusative "you will kiss", a clearly intentional difference with the previous verse.

Strongs #G1484 ἔθνος ethnos, collective body, swarm, herd, band, group.

ἔθνος (éthnos) primarily refers to collective body of beings, not internally bound by any particular identity but rather more like a class or even caste:

• Band of Comrades: A group of companions or associates (e.g., Iliad 3.32, 7.115).
• Host of Men: A large assembly or crowd of men (e.g., Iliad 13.495).
• Particular Tribes or Nations: Specific ethnic groups or tribes (e.g., Iliad 12.330 for Lycians, 17.552 for Achaeans), though it has more to do with the association than the tribal generation/genus for which the word phulé (see #G5443) is used.
• Swarms or Flocks of Animals: Groups of animals like bees, birds, or other creatures (e.g., Iliad 2.87 for bees, Odyssey 10.526 for the dead).
• Collectives of Men or Women: Collectives of men or women (e.g., Pindar's Odes).
• Group of the Dead (Erinyes): Mythological figures such as the Erinyes (e.g., Aeschylus' Eumenides 366).

The ideas of "nation" or "gentiles" developed later out of this. Although the modern idea of "nation" carries some sense of inward identity.

cf. Logeion - ἔθνος

Greek ἁλιεύς means "one who has to do with the sea" from a root meaning "salt". "Fishermen" is an implied meaning, not the primary.

(cf. LSJ ἁλιεύς)

Δεῦτε ὀπίσω μου The meaning of "after me" in the sense of following is made up based on this one verse, as it is not a usage found in Classical Greek. Thus the Greek phrase is unique in its own right. The primary and oldest meaning of ὀπίσω is “behind, backward, in the rear”, the opposite of πρόσω(θεν) “forward, in front.” This is when it is used in the sense of place. It is also used in the sense of time “afterward, later, in the future.”

So ὀπίσω in temporal usage means “later, subsequently, in the future”, not “in the past.”

Note the usage in Matt. 3:11; John 1:15; 1:27 (coming after/subsequently of me)

(cf. LSJ, Bailly ὀπίσω)

The Greek ἁλιεῖς is a noun, and not a verb. The word ἁλιεύω is the verb "to fish" and is not used here. To express the traditional interpretation, one would expect οἱ ἀλιεύοντες "the ones who fish for" (Cf. Perseus ἀλιεύοντες)

"οἱ ἀλιεύοντες ἀνθρώπους" 

"those who fish for men"

Where ἀνθρώπους is in the accusative.

The traditional interpretation is a misnomer at best. The genitive "of" was craftily used in an accusative sense because in English the word "of" can sometime have an accusative sense. AI even knows this:

ἁλιεῖς ἀνθρώπων would not mean "fishers for men" in the grammatical sense. Here's why:

• • ἁλιεῖς is the nominative plural of ἁλιεύς, meaning "seaman/sailor/fisherman."
  • ἀνθρώπων is in the genitive plural, which generally indicates possession, origin, or association, rather than the direct object of an action.

In this construction, ἀνθρώπων would typically mean something like "of men" or "of people." 

However in English, "fishers of men" can have an accusative sense because the preposition "of" often corresponds to the genitive in Greek, but it can sometimes express a direct object relationship in English.

However, in Greek, ἀνθρώπων (genitive) would not directly translate to the same sense as an accusative would in English. The genitive here expresses "of men" or "belonging to men," which indicates a relationship of association rather than a direct object of the action (i.e., fishing for men).

To break it down:

• • ἁλιεῖς ἀνθρώπων: "Fishers of men" (genitive), meaning those who are fishers in association with men, or who fish in the realm of men. It has more of an abstract or metaphorical relationship with "men" rather than a direct action of fishing.
  • ἁλιεῖς ἀνθρώπους: "Fishers of men" (accusative), which is the more straightforward and grammatically correct way to express "those who fish for men."

While ἀνθρώπων can indeed imply a relationship that, in some contexts, could be understood in English as an accusative sense, Greek grammar would not use the genitive here to indicate a direct object of the action in the way English might allow.

So, if you want to keep the sense of "fishing for men," using the accusative (ἀνθρώπους) would be the best way to directly express that in Greek.

To express "fishers for men" or "those who fish for men," you'd need the accusative case, as in ἁλιεῖς ἀνθρώπους, where ἀνθρώπους is in the accusative and would be understood as the object of the verb ἀλιεύειν (to fish).

The Greek noun ἄνθρωπος (ánthrōpos) denotes a human being generically and can be used in both individual and collective senses. In the plural (e.g., ἄνθρωποι, ἀνθρώπων), it typically refers to humankind or people generally, in contrast to divine beings or animals (cf. Il. 5.442; Plato, Rep. 619b). It is distinct from ἀνήρ, which specifies an adult male. Though ἄνθρωπος may contextually carry a pejorative or ironic tone (e.g., in Attic oratory), its fundamental semantic range remains broadly inclusive of all human beings.

Softness

Strongs #G3119 μαλακία (malakia):

Physical Softness: Refers to softness or suppleness, particularly in a physical sense, as seen in medical contexts or descriptions of material properties.

Moral Weakness: Indicates a lack of moral strength, discipline, or self-control, often contrasted with virtues like steadfastness or courage. It denotes a propensity towards indulgence, laxity, or yielding in the face of challenges.

Effeminacy: Implies behaviors or traits traditionally associated with femininity, especially when exhibited by men in a manner perceived as lacking in masculinity or strength. Effeminacy is considered a moral failing and a departure from traditional ideals of masculinity.

Contextual Usage:

• • Found in various ancient Greek texts, including philosophical works, historical accounts, speeches, and dramatic literature, where it's employed to critique individuals or societies perceived to exhibit moral weakness or effeminacy.

• Synonymy:

  • Often used interchangeably with "κιναιδεία" (kinaideia), which specifically denotes effeminacy, further emphasizing its association with behaviors or traits perceived as unmanly or morally weak.

In summary, "μαλακία" (malakia) encompasses physical softness, moral weakness, and effeminacy in the context of ancient Greek culture. It's a term used to critique individuals or societies perceived to lack moral fortitude or to deviate from traditional ideals of masculinity.

Examples:

In Aristotelian philosophy, "μαλακία" (malakia) is used to denote moral weakness, particularly in contrast to the virtue of "καρτερία" (karteria), which signifies steadfastness or self-control. This contrast highlights the moral dimension of the term, suggesting a lack of moral fortitude or discipline.

The example from Menander's work (Men. 201.5) provides a specific instance where "μαλακία" (malakia) is mentioned in a dramatic context. The phrase "τῇ σαυτοῦ ζυγομάχει μαλακίᾳ" (tē sautou zugomakhei malakia) translates to "struggling against your own yoke with weakness." 

(cf. Logeion μαλακία)

From צרה (tsarah) #6869. Hebrew, צרה refers to trouble, distress, adversity, or affliction. It describes situations of adversity or hardship, whether physical, emotional, or spiritual. Commonly used in the Hebrew Bible to express the challenges faced by individuals or communities, hence the "many holding many-colored blows/plagues" in Psalm 34:19: "Many are the adversities (צרוֹת) of the just..."

Tormented by Touchstones, Driven Insane, Oppressed by Beliefs, Hemmed In, Side-Melted, Effeminate, and Moonstruck Lunacy

The Greek word "βάσανος" (basanos) refers to a "test" or "trial" in ancient Greek literature. However, in later usage, especially in Hellenistic and New Testament Greek, its meaning shifted more towards "torment" or "torture."

Here's a bit more detail:

1. In Ancient Greek:

   • Originally, "βάσανος" (basanos) referred to a touchstone, a black siliceous stone used to test the purity of gold or silver by the streak left on the stone when it was rubbed with the metal.
   • From this idea of testing the purity of metals, "βάσανος" came to be used metaphorically for any kind of test or trial.

2. In Later Usage:

   • By the Hellenistic period and especially in the New Testament, "βάσανος" (basanos) came to carry the connotation of severe testing or torment, especially in the context of interrogation or punishment.
   • It is often used to describe the suffering or torment inflicted on individuals, whether physical or psychological.

In the New Testament, "βάσανος" (basanos) is notably used in the parable of the Rich Man and Lazarus (Luke 16:23) to describe the torment experienced by the rich man in Hades (The Underworld).

Impossible Standards. Metaphorically, a touchstone has come to represent a standard or criterion by which someone can be judged or evaluated. Just as the purity of metals could be assessed by their reaction to the touchstone, the metaphorical touchstone serves as a measure against which people can be compared or judged. This is the idea behind putting to the test/tempting.

The Greek word "συνεχομένους" (synechomenous), derived from the verb "συνέχω" (synechō), can indeed convey the sense of being "pressed" or "held together" in a figurative sense, often implying being "pressed on all sides" or "hemmed in." In this context, where it's used in the phrase "συνεχομένους ποικίλαις νόσοις καὶ βασάνοις," it's translated as "afflicted."

The Greek word "δαιμονιζομένους" (daimonizomenous) comes from the root "δαιμονίζομαι" (daimonizomai), which means "to be demonized." It is a word only found in the New Testament, and not elsewhere (cf. Middle Liddell) Interpretations of this therefore depend on bias. Particularly related to insanities, oppressive spirits (or ideas/beliefs), severe illnesses and the like.

λυτικός can mean anything from “loosening a limb” to “dissolving a law” to “solving an argument,” so παραλυτικός (“abnormally loosened”) fits naturally in the verbal-adjectival paradigm. παραλυτικός is a specialized, pathological branch of this broad semantic field, restricted to the NT to mean a person is abnormally loosened.

• παρα- = abnormal / pathological + λυ- = loosen → “body loosened in an abnormal way”.

• Conceptually, it’s the physical application of a verbal pattern that is otherwise used for abstract, medical, or rhetorical loosening, dissolving