KJV: The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
YLT: 'Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, because they reformed at the proclamation of Jonah; and lo, greater than Jonah here!
Darby: Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and behold, more than Jonas is here.
ASV: The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
ἄνδρες | [The] men |
Parse: Noun, Nominative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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Νινευῖται | of Nineveh |
Parse: Noun, Nominative Masculine Plural Root: Νινευίτης Sense: a Ninevite, an inhabitant of Nineveh. |
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ἀναστήσονται | will stand up |
Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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κρίσει | judgment |
Parse: Noun, Dative Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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γενεᾶς | generation |
Parse: Noun, Genitive Feminine Singular Root: γενεά Sense: fathered, birth, nativity. |
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ταύτης | this |
Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
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κατακρινοῦσιν | will condemn |
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: κατακρίνω Sense: to give judgment against, to judge worthy of punishment. |
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μετενόησαν | they repented |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: μετανοέω Sense: to change one’s mind, i. |
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εἰς | at |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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κήρυγμα | preaching |
Parse: Noun, Accusative Neuter Singular Root: κήρυγμα Sense: that which is proclaimed by a herald or public crier, a proclamation by herald. |
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Ἰωνᾶ | of Jonah |
Parse: Noun, Genitive Masculine Singular Root: Ἰωνᾶς Sense: the fifth minor prophet, the son of Amittai, and a native of Gath-hepher and lived during the reign of Jeroboam II, king of Israel. |
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ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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πλεῖον | greater |
Parse: Adjective, Nominative Neuter Singular, Comparative Root: πολύς Sense: greater in quantity. |
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Ἰωνᾶ | than Jonah |
Parse: Noun, Genitive Masculine Singular Root: Ἰωνᾶς Sense: the fifth minor prophet, the son of Amittai, and a native of Gath-hepher and lived during the reign of Jeroboam II, king of Israel. |
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ὧδε | [is] here |
Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
Greek Commentary for Luke 11:32
Note this use of εις eis as in Matthew 10:41; Matthew 12:41. Luke inserts the words about the Queen of the South (Luke 11:31) in between the discussion of Jonah (Luke 11:29., Luke 11:32). Both Σολομωνος Solomōnos (Luke 11:31) and Ιωνα Iōnā (Luke 11:32) are in the ablative case after the comparative πλειον pleion (more, something more). [source]
This verb is also used of rising from the dead, and that is implied here; but the meaning is, shall appear as witness. Hence Rev., stand up. See on Matthew 12:41. [source]
The proclamation. See on 2 Peter 2:5. [source]
Reverse Greek Commentary Search for Luke 11:32
Matthew 16:4 has simply ου δοτησεται ou dothēsetai plain negative with the future passive indicative. Mark has ει ei instead of ου ou which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of ιμ im This is the only instance in the N.T. except in quotations from the lxx (Hebrews 3:11; Hebrews 4:3, Hebrews 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds “but the sign of Jonah” mentioned already by Jesus on a previous occasion (Matthew 12:39-41) at more length and to be mentioned again (Luke 11:32). But the mention of the sign of Jonah was “an absolute refusal of signs in their sense” (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5). [source]
Note this use of εις eis as in Matthew 10:41; Matthew 12:41. Luke inserts the words about the Queen of the South (Luke 11:31) in between the discussion of Jonah (Luke 11:29., Luke 11:32). Both Σολομωνος Solomōnos (Luke 11:31) and Ιωνα Iōnā (Luke 11:32) are in the ablative case after the comparative πλειον pleion (more, something more). [source]
Ταπος Taphos (grave) presents the notion of burial Jesus claims not only the power of life (spiritual) and of judgment, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out A general judgment and a general bodily resurrection we have here for both good and bad as in Matthew 25:46; Acts 24:15; 2 Corinthians 5:10 and as often implied in the words of Jesus (Matthew 5:29.; Matthew 10:28; Luke 11:32). In John 6:39 Jesus asserts that he will raise up the righteous. [source]
Lit., the day of judgment. The exact phrase occurs here only. Ἡμέρᾳ κρίσεως dayof judgment, without the articles, is found Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7. The day is called the great day of their wrath (Revelation 6:17); the day of wrath and of revelation of the righteous judgement of God (Romans 2:5); the day of visitation (1 Peter 2:12); the last day (John 6:39, John 6:40, John 6:44, John 6:54); that day (Matthew 7:22; Luke 6:23; Luke 10:12). The judgment is found Matthew 12:41, Matthew 12:42; Luke 10:14; Luke 11:31, Luke 11:32. [source]