KJV: In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
YLT: In that hour was Jesus glad in the Spirit, and said, 'I do confess to thee, Father, Lord of the heaven and of the earth, that Thou didst hide these things from wise men and understanding, and didst reveal them to babes; yes, Father, because so it became good pleasure before Thee.
Darby: In the same hour Jesus rejoiced in spirit and said, I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from wise and prudent, and hast revealed them to babes: yea, Father, for thus has it been well-pleasing in thy sight.
ASV: In that same hour he rejoiced in the Holy Spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father; for so it was well-pleasing in thy sight.
αὐτῇ | the same |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὥρᾳ | hour |
Parse: Noun, Dative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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ἠγαλλιάσατο | He rejoiced |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀγαλλιάω Sense: to exult, rejoice exceedingly, be exceeding glad. |
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Πνεύματι | Spirit |
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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τῷ | - |
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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Ἁγίῳ | Holy |
Parse: Adjective, Dative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Ἐξομολογοῦμαί | I fully consent |
Parse: Verb, Present Indicative Middle, 1st Person Singular Root: ἐξομολογέω Sense: to confess. |
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σοι | to You |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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Πάτερ | Father |
Parse: Noun, Vocative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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Κύριε | Lord |
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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οὐρανοῦ | heaven |
Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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γῆς | earth |
Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἀπέκρυψας | You have hidden |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἀποκρύπτω Sense: to hide. |
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ταῦτα | these things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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σοφῶν | wise |
Parse: Adjective, Genitive Masculine Plural Root: σοφός Sense: wise. |
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συνετῶν | intelligent |
Parse: Adjective, Genitive Masculine Plural Root: συνετός Sense: intelligent, having understanding, wise, learned. |
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ἀπεκάλυψας | have revealed |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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νηπίοις | to little children |
Parse: Adjective, Dative Masculine Plural Root: νήπιος Sense: an infant, little child. |
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ναί | yes |
Parse: Particle Root: ναί Sense: yea, verily, truly, assuredly, even so. |
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ὁ | - |
Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Πατήρ | Father |
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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οὕτως | thus |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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εὐδοκία | well-pleasing |
Parse: Noun, Nominative Feminine Singular Root: εὐδοκία Sense: will, choice. |
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ἐγένετο | was it |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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ἔμπροσθέν | before |
Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
Greek Commentary for Luke 10:21
Literally, “at the hour itself,” almost a demonstrative use of αυτος autos (Robertson, Grammar, p. 686) and in Luke alone in the N.T. (Luke 2:38; Luke 10:21; Luke 12:12; Luke 20:19). Matthew 11:25 uses the demonstrative here, “at that time” (εν εκεινωι τωι καιρωι en ekeinōi tōi kairōi). [source]
First aorist middle of the late verb αγαλλιαω agalliaō for αγαλλω agallō to exult. Always in the middle in the N.T. save Luke 1:47 in Mary‘s Magnificat. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in John 4:32-38 when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like Matthew 11:25., a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See note on Matthew 11:25 for discussion. “That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance” (Plummer). [source]
Reverse Greek Commentary Search for Luke 10:21
Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. “It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit” (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew 11:25-30; Luke 10:21-24) is so manifestly Johannine in spirit and very language, “the Father” Jesus praises the Father “not that the σοποι sophoi were ignorant, but that the νηπιοι nēpioi knew” (McNeile). [source]
Literally, “at the hour itself,” almost a demonstrative use of αυτος autos (Robertson, Grammar, p. 686) and in Luke alone in the N.T. (Luke 2:38; Luke 10:21; Luke 12:12; Luke 20:19). Matthew 11:25 uses the demonstrative here, “at that time” (εν εκεινωι τωι καιρωι en ekeinōi tōi kairōi). [source]
Vocative with the article as used in Hebrew and often in the Koiné and so in the N.T. See both πατερ pater and ο πατηρ ho patēr in the vocative in Luke 10:21. See Robertson, Grammar, pp. 465f. Ποιμνιον Poimnion (flock) is a contraction from ποιμενιον poimenion from ποιμην poimēn (shepherd) instead of the usual ποιμνη poimnē (flock). So it is not a diminutive and μικρον mikron is not superfluous, though it is pathetic. [source]
The word signifies exultant, lively joy. See Matthew 5:12; Luke 1:47; Luke 10:21; 1 Peter 1:6. The interest in the Baptist was a frivolous, superficial, and short-lived excitement. Bengel says, “they were attracted by his brightness, not by his warmth.” [source]
See on Mark 1:43. The word for groaned occurs three times elsewhere: Matthew 9:30; Mark 1:43; Mark 14:5. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι , the spirit, is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit, as representing the sphere of feeling, as John 13:21; Mark 8:12; Luke 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death. The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. John 11:38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit. [source]
The Father had sent the Son for this purpose (John 3:17). This world He is engaged in that very work by this miracle. They which see not The spiritually blind as well as the physically blind (Luke 4:18; Isaiah 42:18). Purpose clause with ινα hina and present active subjunctive βλεπωσιν blepōsin (may keep on seeing). This man now sees physically and spiritually. And that they which see may become blind Another part of God‘s purpose, seen in Matthew 11:25; Luke 10:21, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of γινομαι ginomai and predicate nominative. οι βλεποντες Hoi blepontes are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Matthew 23:16). Complacent satisfaction with their dim light. [source]
Primarily, to acknowledge, confess, or profess from ( ἐξ ) the heart. To make a confession to one's honor; thence to praise. So Luke 10:21(Rev., in margin, praise for thank ); Romans 15:9. Here, as Rev. in margin, shall give praise. See on Matthew 11:25. [source]
Used together only here, 1 Corinthians 12:8; Colossians 2:3. There is much difference of opinion as to the precise distinction. It is agreed on all hands that wisdom is the nobler attribute, being bound up with moral character as knowledge is not. Hence wisdom is ascribed in scripture only to God or to good men, unless it is used ironically. See 1 Corinthians 1:20; 1 Corinthians 2:6; Luke 10:21. Cicero calls wisdom “the chief of all virtues.” The earlier distinction, as Augustine, is unsatisfactory: that wisdom is concerned with eternal things, and knowledge with things of sense; for γνῶσις knowledgeis described as having for its object God (2 Corinthians 10:5); the glory of God in the face of Christ (2 Corinthians 4:6); Christ Jesus (Philemon 3:8). As applied to human acquaintance with divine things, γνῶσις knowledgeis the lower, σοφία wisdomthe higher stage. Knowledge may issue in self-conceit. It is wisdom that builds up the man (1 Corinthians 8:1). As attributes of God, the distinction appears to be between general and special: the wisdom of God ruling everything in the best way for the best end; the knowledge of God, His wisdom as it contemplates the relations of things, and adopts means and methods. The wisdom forms the plan; the knowledge knows the ways of carrying it out. [source]
In N.T. ἀποκαλύπτειν toreveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto Romans 8:18: with ἐν inof the sphere in which the revelation takes place, only here, unless Romans 1:17be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν , this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience. [source]
Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]
See on Matthew 3:6; see on thank, Matthew 11:25; see on Romans 14:11. The verb may also be rendered thank, as Matthew 11:25; Luke 10:21, that meaning growing out of the sense of open, joyful acknowledgment. The sense here is that of frank, open confession. [source]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
The phrase N.T.oolxx. Ἀγαλλίασις exultantjoy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι , Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. [source]
The word is always employed in the New Testament for great or lively joy. See Matthew 5:12; Luke 1:47; Luke 10:21. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]