KJV: And bring hither the fatted calf, and kill it; and let us eat, and be merry:
YLT: and having brought the fatted calf, kill it, and having eaten, we may be merry,
Darby: and bring the fatted calf and kill it, and let us eat and make merry:
ASV: and bring the fatted calf, and kill it, and let us eat, and make merry:
φέρετε | having brought |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: φέρω Sense: to carry. |
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μόσχον | calf |
Parse: Noun, Accusative Masculine Singular Root: μόσχος Sense: a tender juicy shoot. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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σιτευτόν | fattened |
Parse: Adjective, Accusative Masculine Singular Root: σιτευτός Sense: fattened, fatted. |
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θύσατε | kill [it] |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: θύω Sense: to sacrifice, immolate. |
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φαγόντες | having eaten |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἐσθίω Sense: to eat. |
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εὐφρανθῶμεν | let us be merry |
Parse: Verb, Aorist Subjunctive Passive, 1st Person Plural Root: εὐφραίνω Sense: to gladden, make joyful. |
Greek Commentary for Luke 15:23
The calf the fatted one. Σιτευτον Siteuton is the verbal adjective of σιλευω sileuō to feed with wheat The calf was kept fat for festive occasions, possibly in the hope of the son‘s return. [source]
Not as a sacrifice, but for the feast. Make merry (ευπραντωμεν euphranthōmen). First aorist passive subjunctive (volitive). From ευπραινω euphrainō an old verb from ευ eu (well) and πρην phrēn (mind). [source]
First aorist passive subjunctive (volitive). From ευπραινω euphrainō an old verb from ευ eu (well) and πρην phrēn (mind). [source]
The article denoting one set apart for a festive occasion. Tynd., “that fatted calf.” [source]
Reverse Greek Commentary Search for Luke 15:23
ByssusA yellowish flax, and the linen made from it. Herodotus says it was used for enveloping mummies (ii., 86), a statement confirmed by microscopic examinations. He also speaks of it as a bandage for a wound (vii., 181). It is the word used by the Septuagint for linen (Luke 15:23, Luke 15:24, Luke 15:29, Luke 15:32. Wyc., he ate, each day, shiningly. [source]
Second aorist active indicative of παρερχομαι parerchomai to pass by. Not even once (aorist) in contrast with so many years of service (linear present).A kid (εριπον eriphon). Some MSS. have εριπιον eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs.That I might make merry Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Frequently in the New Testament of merry-making. Luke 12:19; Luke 15:23, Luke 15:24. See on fared sumptuously, Luke 16:19. [source]
Compare Luke 15:23. In the Septuagint for an ox or steer. Exodus 22:1; Ezekiel 1:10. [source]
Associative-instrumental case again. In Ezek (Revelation 1:6, Revelation 1:10) each ζωον zōon has four faces, but here each has a different face. “The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature” (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). Μοσχος Moschos is first a sprout, then the young of animals, then a calf (bullock or heifer) as in Luke 15:23, Luke 15:27, Luke 15:30, or a full-grown ox (Ezekiel 1:10). [source]