KJV: There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
YLT: And there were present certain at that time, telling him about the Galileans, whose blood Pilate did mingle with their sacrifices;
Darby: Now at the same time there were present some who told him of the Galileans whose blood Pilate mingled with that of their sacrifices.
ASV: Now there were some present at that very season who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
Παρῆσαν | Were present |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: πάρειμι Sense: to be by, be at hand, to have arrived, to be present. |
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δέ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τινες | some |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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ἐν | at |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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αὐτῷ | the same |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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καιρῷ | time |
Parse: Noun, Dative Masculine Singular Root: καιρός Sense: due measure. |
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ἀπαγγέλλοντες | telling |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀγγέλλω Sense: to bring tidings (from a person or a thing), bring word, report. |
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περὶ | about |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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Γαλιλαίων | Galileans |
Parse: Noun, Genitive Masculine Plural Root: Γαλιλαῖος Sense: a native of Galilee. |
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ὧν | of whom |
Parse: Personal / Relative Pronoun, Genitive Masculine Plural Root: ὅς Sense: who, which, what, that. |
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αἷμα | blood |
Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
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Πιλᾶτος | Pilate |
Parse: Noun, Nominative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
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ἔμιξεν | had mingled |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: μείγνυμι Sense: to mix, mingle. |
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θυσιῶν | sacrifices |
Parse: Noun, Genitive Feminine Plural Root: θυσία Sense: a sacrifice, victim. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Luke 13:1
Luke‘s frequent idiom, “at the season itself.” Apparently in close connexion with the preceding discourses. Probably “were present” These people had a piece of news for Jesus. [source]
The verb εμιχεν emixen is first aorist active (not past perfect) of μιγνυμι mignumi a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate‘s record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life. [source]
Reverse Greek Commentary Search for Luke 13:1
Literally, “His very many mighty works” if elative as usual in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word δυναμις dunamis for miracle presents the notion of power like our dynamite. The word τερας teras is wonder, portent, miraculum (miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια sēmeia The word σημειον sēmeion means sign (Matthew 12:38) and is very common in John‘s Gospel as well as the word εργον ergon (work) as in John 5:36. Other words used are παραδοχον paradoxon our word paradox, strange (Luke 5:26), ενδοχον endoxon glorious (Luke 13:17), ταυμασιον thaumasion wonderful (Matthew 21:15). [source]
The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες hoi daimones (the only example in the N.T.). Δαιμονιον Daimonion is a diminutive of δαιμων daimōn In Homer δαιμων daimōn is used synonymously with τεος theos and τεα thea Hesiod employed δαιμων daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11, Luke 13:16). [source]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER- -DIVIDER- In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER- -DIVIDER- Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER- -DIVIDER- This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER- -DIVIDER- [source]
Deliberative second aorist subjunctive. The graphic question draws the interest of the hearers (we) by fine tact. Luke 13:18. retains the double question which Matthew 13:31. does not have, though he has it in a very different context, probably an illustration of Christ‘s favourite sayings often repeated to different audiences as is true of all teachers and preachers. [source]
Compare thou art loosed, Luke 13:12. [source]
A spirit which caused infirmity. An evil demon, see Luke 13:16, though it is not certain that it was a case of possession. The details of the disease, and the noting of the time of its continuance, are characteristic of a physician's narrative. [source]
Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (Luke 13:14; Acts 4:14, etc.). See on Matthew 8:7, and compare ἰαομαι , to heal, in Luke 5:17. [source]
See on Luke 13:16. [source]
See on Luke 13:11. Graphic, as implying being previously bowed down with sorrow. [source]
Used by Luke only, here and Luke 13:15. Wyc. has a cracche, spelt also cratch. Compare French crèchea manger. Quite possibly a rock-cave. Dr. Thomson says: “I have seen many such, consisting of one or more rooms, in front of and including a cavern where the cattle were kept” (“Land and Book”). [source]
First aorist (effective) passive indicative of ανορτοω anorthoō old verb, but only three times in the N.T. (Luke 13:13; Hebrews 12:12; Acts 15:16), to make straight again. Here it has the literal sense of making straight the old woman‘s crooked back.She glorified God (εδοχαζεν τον τεον edoxazen ton theon). Imperfect active. Began it (inchoative) and kept it up. [source]
It is not clear to what to refer “therefore,” whether to the case of the woman in Luke 13:11, the enthusiasm of the crowd in Luke 13:17, or to something not recorded by Luke. [source]
First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in Luke 13:1. Here “lawyers and Pharisees” are treated as one class with one article (τους tous) whereas in Luke 7:30 they are treated as two classes with separate articles. [source]
First aorist active imperative of ανακυπτω anakuptō to raise up. Here of the soul as in John 8:7, John 8:10, but in Luke 13:11 of the body. These the only N.T. examples of this common verb. [source]
Imperfect middle of κοπτω koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).Lamented (ετρηνουν ethrēnoun). Imperfect active of τρηνεω thrēneō old verb from τρεομαι threomai to cry aloud, lament. [source]
See John 12:2 for another example of συν sun in John (common in Paul). The usual μετα meta reappears in John 18:2. Over “Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
“Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
Second aorist active indicative of αμαρτανω hamartanō See Acts 3:2; Acts 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mark 8:23; Mark 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luke 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel 18:20) says: “The soul that sinneth it shall die” (individual responsibility for sin committed). There is something in heredity, but not everything. That he should be born blind Probably consecutive (or sub-final) use of ινα hina with first aorist passive subjunctive of γενναω gennaō f0). [source]
Only here and Hebrews 12:13. Compare made straight, Luke 13:13, and see note there. [source]
Literally, “the ruined portions of it.” Perfect passive participle of καταστρεπω katastrephō to turn down. It is a desolate picture of the fallen, torn down tent of David. I will let it up Old verb from ανορτοω anorthoō (ανα ορτος anaorthos), to set upright. See note on Luke 13:13 of the old woman whose crooked back was set straight. [source]
Old verb from ανορτοω anorthoō (ανα ορτος anaorthos), to set upright. See note on Luke 13:13 of the old woman whose crooked back was set straight. [source]
First aorist active of the verb διηλτεν ευεργετων chriō to anoint, from which the verbal διερεομαι Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων dierehomai to go through (ευεργετεω dia) or from place to place. The present active participle ευ euergetōn is from the old verb εργον euergeteō (ευεργετης eu well, και ιωμενος ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Mostly in Paul; elsewhere only in Luke 13:17; 1 Peter 2:6; 1 Peter 3:16. Rev., putteth not to shame, thus giving better the strong sense of the word, to disgrace or dishonor. [source]
d To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: “that the spirit may be saved,” etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See 1 Thessalonians 2:18; 2 Corinthians 12:7. Compare Luke 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare 1 Timothy 1:20. -DIVIDER- -DIVIDER- [source]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
With one exception, Luke 13:1, only in Paul. To faint or lose heart. [source]
Lit. Lies opposite to. Used by Paul and Luke. See Luke 13:17; Galatians 5:17. [source]
Παντελής allcomplete, only here and Luke 13:11. Not perpetually, but perfectly. [source]
Found in Luke 13:13; Acts 15:16(citn). Occasionally in lxx. It signifies to set up, make, erect. In O.T. to establish, as a throne (2 Samuel 7:13, 2 Samuel 7:16); a house (2 Samuel 7:26; 1 Chronicles 17:24); to raise up one who is down (Psalm 145:9; Acts href="/desk/?q=ac+15:16&sr=1">Acts 15:16, to build anew. By medical writers, to straighten; to set dislocated parts of the body. See Luke 13:13. The translation here should be more general: not lift up, which is inappropriate to paralyzed knees, but set right; brace. As falling in with the thought of this passage, comp. the lxx of Psalm href="/desk/?q=ps+19:8&sr=1">Psalm 19:8. [source]
Because of the chastening. Lift up First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
Since he alone holds this priesthood. To the uttermost Old idiom, in N.T. only here and Luke 13:10. Vulgate renders it in perpetuum (temporal idea) or like παντοτε pantote This is possible, but the common meaning is completely, utterly. Draw near Present middle participle of προσερχομαι proserchomai the verb used in Hebrews 4:16 which see. To make intercession Purpose clause with εις eis and the articular present active infinitive of εντυγχανω entugchanō for which verb see Romans 8:34. “His intercession has red blood in it, unlike Philo‘s conception” (Moffatt). [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε en hōi katalaleisthe). Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Or lit., according to the eymology, workest ( ἔργον work). See on James 2:9. The distinction between this verb and others signifying to do, such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on John 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Matthew 21:28; Matthew 25:26; Luke 13:14; John 5:17; John 6:27; John 9:4; 1 Thessalonians 2:9. For the phrase ἐργάσῃ εἰς thoudoest toward (Rev.), see Matthew 26:10. [source]