Lexical Summary epiballó: To lay upon, to throw upon, to put on, to cast upon Original Word: ἐπιβάλλω Strong's Exhaustive Concordance fall, lay on, stretch forth, think on. From epi and ballo; to throw upon (literal or figurative, transitive or reflexive; usually with more or less force); specially (with heautou implied) to reflect; impersonally, to belong to -- beat into, cast (up-)on, fall, lay (on), put (unto), stretch forth, think on. see GREEK epi see GREEK ballo see GREEK heautou NAS Exhaustive Concordance Word Originfrom epi and balló Definition to throw over, to throw oneself NASB Translation breaking over (1), falls (1), laid (8), lay (2), put (2), puts (2), putting (1). Thayer's Greek Lexicon STRONGS NT 1911: ἐπιβάλλωἐπιβάλλω; imperfect ἐπεβαλλον; future ἐπιβάλω; 2 aorist ἐπέβαλον (3 person plural ἐπεβαλαν, Acts 21:27 T Tr WH; Mark 14:46 T WH (see ἀπέρχομαι, at the beginning)); 1. Transitively, a. to cast upon: τίνι βρόχον, 1 Corinthians 7:35; τίνι τά ἱμάτια, Mark 11:7; (χοῦν ἐπί τάς κεφαλάς, Revelation 18:19, WH marginal reading); to lay upon, ἐπί τινα τήν χεῖρα or τάς χεῖρας, used of seizing one to lead him off as a prisoner: Matthew 26:50; Mark 14:46 R G L; Luke 20:19; Luke 21:12; John 7:30 (L marginal reading ἔβαλεν), 44 (L Tr WH the simple βάλλειν); Acts 5:18; Acts 21:27 (for the Hebrew פ אֶל יָד שָׁלַח ..., Genesis 22:12); also τάς χεῖρας τίνι, Mark 14:46 T Tr WH; Acts 4:3 (Polybius 3, 2, 8; 5, 5; Lucian, Tim. 4); ἐπιβάλλειν τάς χεῖρας followed by the infinitive indicating the purpose, Acts 12:1; τήν χεῖρα ἐπ' ἄροτρον, to put the hand to the plow (to begin work), Luke 9:62. b. to put (i. e. sew) on: ἐπίβλημα ἐπί ἱμάτιον, Luke 5:36; ἐπί ἱματίῳ, Matthew 9:16. 2. Intransitive, (as in Greek writings from Homer down (cf. Winers Grammar, 251 (236); Buttmann, 144f (126f)) to throw oneself upon, rush upon: εἰς τό πλοῖον, of waves rushing into a ship, Mark 4:37; to put one's mind upon a thing, attend to, with the dative of the thing: τούτῳ γάρ ἐπιβαλλων for if you think thereon, Antoninus 10, 30; μηδενί γάρ ἐπιβάλλειν μηδετεραν (i. e. τήν αἴσθησιν καί τήν νοησιν) χωρίς τοῦ προσπιπτοντος εἰδώλου, Plutarch, plac. phil. 4, 8; absolutely, ἐπιβαλών, SC. τῷ ῤήματι τοῦ Ἰησοῦ, when he had considered the utterance of Jesus, Mark 14:72; cf. Kypke (Wetstein (1752), McClellan) at the passage; Buttmann, 145 (127); (and for the different interpretations see Meyer and especially Morison at the passage). 3. Impersonally, ἐπιβάλλει μοι it belongs to me, falls to my share: τό ἐπιβάλλον (namely, μοι) μέρος τῆς οὐσίας, Luke 15:12 (κτημάτων τό ἐπιβάλλον, Herodotus 4, 115; τό ἐπιβάλλον αὐτοῖς μέρος, Diodorus 14, 17, and the like often in other writings (see Meyer; σοι ἐπιβάλλει ἡ κληρονομία, Tobit 6:12 (cf. Tobit 3:17; 1 Macc. 10:30, etc.))). Strong’s Greek 1911 describes the decisive act of casting or laying something (or someone) upon another. In the New Testament this action is applied to fabric on fabric, hands on persons, oppression on disciples, and judgment on the unrepentant. The verb’s versatility allows it to appear in scenes of violent hostility, patient instruction, and everyday life—each time underscoring intention, initiative, and personal responsibility. Hostile Hands Laid on the Righteous John 7:30 and John 7:44 picture Jerusalem crowds ready to seize Jesus, yet restrained by His sovereign “hour” not having come. The same intent surfaces after the resurrection when Herod “laid hands on some who belonged to the church, to harm them” (Acts 12:1). Earlier, the Sanhedrin “laid hands on them and put them in custody” (Acts 4:3) and later repeated the tactic (Acts 5:18). Luke records that persecution would intensify: “They will lay hands on you and persecute you” (Luke 21:12). In each case the verb accents unprovoked aggression toward God’s servants, reminding the church that suffering comes not by accident but within the boundaries of divine providence. Hands Laid on Jesus Matthew 26:50 and Mark 14:46 turn the spotlight on Judas’s band: “Then they came forward, seized Jesus, and took Him into custody.” The violent use of epiballō here contrasts sharply with the Lord’s willing self-surrender (John 10:18), highlighting the blindness of those who imagine they control the situation. Opposition to Paul When Asian Jews “stirred up the whole crowd, they seized Paul” (Acts 21:27), the narrative shows history repeating itself: the same verb that marked hostility toward Christ now confronts His apostle. Luke thereby connects Paul’s sufferings to his Lord’s, authenticating Paul’s ministry and encouraging believers to endure similar treatment. Everyday Illustrations in the Teaching of Jesus 1. Patching Garments (Matthew 9:16; Luke 5:36). The image of sewing an unshrunk cloth onto an old garment warns against mixing the new era of the kingdom with the old legal system. The physical act of “putting on” a patch dramatizes the incompatibility of law and grace. Nature and Judgment Mark 4:37 depicts a sudden squall that “threw waves over the boat, so that it was already being swamped.” The chaos contrasts with the authority of the One who stills the storm, reminding disciples that elements beyond their control remain under His command. Pastoral Concern Paul seeks to “promote proper decorum and secure undistracted devotion to the Lord” (1 Corinthians 7:35). His desire is “not to put a constraint on you” (epiballō), showing the apostle’s reluctance to impose burdens where Christ offers liberty. The same verb that denotes oppressive seizure elsewhere becomes, in pastoral hands, a caution against spiritual tyranny. Theological Motifs 1. Sovereignty and Restraint. Repeated failure of hostile crowds to seize Jesus until the ordained hour elevates God’s sovereignty over human schemes. Historical Setting In first-century jurisprudence, “laying hands” initiated arrest; Roman procedure allowed synagogue authorities limited policing powers (Acts 4:3). Storms on the Sea of Galilee were notorious for sudden violence, giving Mark 4:37 an authentic backdrop. Textile repair was a routine household chore, grounding Jesus’ teaching in everyday life. Agricultural metaphors like the plowman resonated across Galilee’s terraced fields, pressing home the urgency of the kingdom. Ministry Implications • Expect Opposition: faithful witness may provoke the same aggressive “hands” that fell on Jesus and His apostles. Strong’s 1911 thus threads through the New Testament as a vivid reminder that every deliberate act—violent or compassionate—falls beneath the overarching purposes of God, who alone directs history and discipleship toward His glory. Englishman's Concordance Matthew 9:16 V-PIA-3SGRK: οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους NAS: But no one puts a patch of unshrunk KJV: No man putteth a piece of new INT: no one moreover puts a piece of cloth Matthew 26:50 V-AIA-3P Mark 4:37 V-IIA-3S Mark 11:7 V-PIA-3P Mark 14:46 V-AIA-3P Mark 14:72 V-APA-NMS Luke 5:36 V-PIA-3S Luke 9:62 V-APA-NMS Luke 15:12 V-PPA-ANS Luke 20:19 V-ANA Luke 21:12 V-FIA-3P John 7:30 V-AIA-3S John 7:44 V-AIA-3S Acts 4:3 V-AIA-3P Acts 5:18 V-AIA-3P Acts 12:1 V-AIA-3S Acts 21:27 V-AIA-3P 1 Corinthians 7:35 V-ASA-1S Strong's Greek 1911 |
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