KJV: And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
YLT: 'And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye may reply, or what ye may say,
Darby: But when they bring you before the synagogues and rulers and the authorities, be not careful how or what ye shall answer, or what ye shall say;
ASV: And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say:
| εἰσφέρωσιν | they bring |
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Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: εἰσφέρω Sense: to bring into, in or to. |
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| ἐπὶ | before |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| συναγωγὰς | synagogues |
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Parse: Noun, Accusative Feminine Plural Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| ἀρχὰς | rulers |
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Parse: Noun, Accusative Feminine Plural Root: ἀρχή Sense: beginning, origin. |
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| ἐξουσίας | authorities |
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Parse: Noun, Accusative Feminine Plural Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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| μεριμνήσητε | be anxious |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: μεριμνάω Sense: to be anxious. |
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| πῶς | how |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| ἀπολογήσησθε | you shall reply in defense |
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Parse: Verb, Aorist Subjunctive Middle, 2nd Person Plural Root: ἀπολογέομαι Sense: to defend one’s self, make one’s defence. |
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| εἴπητε | you should say |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: λέγω Sense: to speak, say. |
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Greek Commentary for Luke 12:11
First aorist active subjunctive with μη mē in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Matthew 10:19.) and in the great discourse on the Mount of Olives at the end (Mark 13:11; Luke 21:14.), given twice by Luke as we see. [source]
Indirect question and retaining the deliberative subjunctive απολογησηστε apologēsēsthe and also ειπητε eipēte (say). [source]
See on 1 Peter 3:15. [source]
Reverse Greek Commentary Search for Luke 12:11
An old verb for worry and anxiety from μεριζω merizō (μερις meris part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew 6:25, Matthew 6:28, Matthew 6:31, Matthew 6:34. See also Luke 12:11, Luke 12:22, Luke 12:26). [source]
Plural active present, not passive: “They are demanding thy soul from thee.” The impersonal plural (aitousin) is common enough (Luke 6:38; Luke 12:11; Luke 16:9; Luke 23:31). The rabbis used “they” to avoid saying “God.” [source]
Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, “the sheet knit at the four corners ( ἀρχαῖς );” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook. [source]