KJV: And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
YLT: and he who did call thee and him having come shall say to thee, Give to this one place, and then thou mayest begin with shame to occupy the last place.
Darby: and he who invited thee and him come and say to thee, Give place to this man, and then thou begin with shame to take the last place.
ASV: and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place.
ἐλθὼν | having come |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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καλέσας | having invited |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καλέω Sense: to call. |
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ἐρεῖ | will say |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: λέγω Sense: to utter, speak, say. |
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σοι | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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Δὸς | Give |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: διδῶ Sense: to give. |
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τούτῳ | to this one |
Parse: Demonstrative Pronoun, Dative Masculine Singular Root: οὗτος Sense: this. |
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τόπον | [your] place |
Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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ἄρξῃ | you should begin |
Parse: Verb, Future Indicative Middle, 2nd Person Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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αἰσχύνης | shame |
Parse: Noun, Genitive Feminine Singular Root: αἰσχύνη Sense: the confusion of one who is ashamed of anything, sense of shame. |
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ἔσχατον | last |
Parse: Adjective, Accusative Masculine Singular Root: ἔσχατος Sense: extreme. |
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τόπον | place |
Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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κατέχειν | to take |
Parse: Verb, Present Infinitive Active Root: κατέχω Sense: to hold back, detain, retain. |
Greek Commentary for Luke 14:9
Changes to future indicative with μη ποτε mē pote as in Luke 12:58. [source]
The moment of embarrassment.To take the lowest place (τον εσχατον τοπον κατεχειν ton eschaton topon katechein). To hold down the lowest place, all the intermediate ones being taken. [source]
To hold down the lowest place, all the intermediate ones being taken. [source]
Emphasizing the shame of the reluctant movement toward the lower place. [source]
Since the other, intervening places are all assigned. [source]
Reverse Greek Commentary Search for Luke 14:9
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Rather, Whosoever is ashamed as in Mark 8:38. The first aorist passive subjunctive in an indefinite relative clause with αν an The passive verb is transitive here also. This verb is from επι epi and αισχυνη aischunē shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews 12:2). The man at the feast who had to take a lower seat did it with shame (Luke 14:9). Paul is not ashamed of the Gospel (Romans 1:16). Onesiphorus was not ashamed of Paul (2 Timothy 1:16). [source]
See this use of κατεχω katechō old verb to hold down (Luke 14:9), to keep fast, to possess, in 2 Corinthians 6:10. Paul means that all earthly relations are to hang loosely about us in view of the second coming. [source]