KJV: And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,
YLT: And it came to pass, on one of those days, as he is teaching the people in the temple, and proclaiming good news, the chief priests and the scribes, with the elders, came upon him,
Darby: And it came to pass on one of the days, as he was teaching the people in the temple, and announcing the glad tidings, the chief priests and the scribes with the elders came up,
ASV: And it came to pass, on one of the days, as he was teaching the people in the temple, and preaching the gospel, there came upon him the chief priests and the scribes with the elders;
| ἐγένετο | it came to pass |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| μιᾷ | one |
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Parse: Adjective, Dative Feminine Singular Root: εἷς Sense: one. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἡμερῶν | days |
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Parse: Noun, Genitive Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| διδάσκοντος | as was teaching |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: διδάσκω Sense: to teach. |
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| λαὸν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| ἱερῷ | temple |
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Parse: Noun, Dative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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| εὐαγγελιζομένου | proclaiming the gospel |
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Parse: Verb, Present Participle Middle, Genitive Masculine Singular Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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| ἐπέστησαν | came up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐφίστημι Sense: to place at, place upon, place over. |
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| ἀρχιερεῖς | chief priests |
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Parse: Noun, Nominative Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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| γραμματεῖς | scribes |
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Parse: Noun, Nominative Masculine Plural Root: γραμματεύς Sense: a clerk, scribe, esp. |
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| πρεσβυτέροις | elders |
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Parse: Adjective, Dative Masculine Plural Root: πρεσβύτερος Sense: elder, of age,. |
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Greek Commentary for Luke 20:1
Luke‘s favourite way of indicating time. It was the last day of the temple teaching (Tuesday). Luke 20:1-19 is to be compared with Mark 11:27-12:12; Matthew 21:23-46. [source]
Second aorist active indicative, ingressive aorist of επιστημι ephistēmi old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. Luke 19:47) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin. [source]
Reverse Greek Commentary Search for Luke 20:1
Note the article with each separate group as in Luke 20:1 and Matthew 21:23. These three classes were in the Sanhedrin. Clearly a large committee of the Sanhedrin including both Sadducees and Pharisees here confront Jesus in a formal attack upon his authority for cleansing the temple and teaching in it. [source]
Luke 20:13 has τον υιον τον αγαπητον ton huion ton agapēton Jesus evidently has in mind the language of the Father to him at his baptism (Mark 1:11; Matthew 3:17; Luke 3:22). [source]
This phrase alone in Mark. Luke 20:14 has “with one another” (προς αλληλους pros allēlous), reciprocal instead of reflexive, pronoun. [source]
Literally, “at the hour itself,” almost a demonstrative use of αυτος autos (Robertson, Grammar, p. 686) and in Luke alone in the N.T. (Luke 2:38; Luke 10:21; Luke 12:12; Luke 20:19). Matthew 11:25 uses the demonstrative here, “at that time” (εν εκεινωι τωι καιρωι en ekeinōi tōi kairōi). [source]
Second aorist active participle of προστιτημι prostithēmi with ειπεν eipen It is a Hebrew idiom seen also in Luke 20:1. he added to send This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the lxx on Luke the Greek Christian. [source]
Luke‘s favourite way of indicating time. It was the last day of the temple teaching (Tuesday). Luke 20:1-19 is to be compared with Mark 11:27-12:12; Matthew 21:23-46. [source]
First aorist middle of συλλογιζομαι sullogizomai to bring together accounts, an old word, only here in the N.T. Mark and Matthew have διελογιζοντο dielogizonto (imperfect middle of διαλογιζομαι dialogizomai a kindred verb, to reckon between one another, confer). This form (διελογιζοντο dielogizonto) in Luke 20:14 below. [source]
Literally, he added to send another. A clear Hebraism repeated in Luke 20:12 and also in Luke 19:11. [source]
Neuter plural, “unto his own things,” the very idiom used in John 19:27 when the Beloved Disciple took the mother of Jesus “to his own home.” The world was “the own home” of the Logos who had made it. See also John 16:32; Acts 21:6. They that were his own In the narrower sense, “his intimates,” “his own family,” “his own friends” as in John 13:1. Jesus later said that a prophet is not without honour save in his own country (Mark 6:4; John 4:44), and the town of Nazareth where he lived rejected him (Luke 4:28.; Matthew 13:58). Probably here οι ιδιοι hoi idioi means the Jewish people, the chosen people to whom Christ was sent first (Matthew 15:24), but in a wider sense the whole world is included in οι ιδιοι hoi idioi Conder‘s The Hebrew Tragedy emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. Received him not Second aorist active indicative of παραλαμβανω paralambanō old verb to take to one‘s side, common verb to welcome, the very verb used by Jesus in John 14:3 of the welcome to his Father‘s house. Cf. κατελαβεν katelaben in John 1:5. Israel slew the Heir (Hebrews 1:2) when he came, like the wicked husbandmen (Luke 20:14). [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
This Jesus says calmly, passing by the reference to the Samaritans as beneath notice. My Father As in John 2:16. He is not mad in claiming to honour God (cf. John 7:18). They were insulting the Father in insulting him (cf. John 5:23). On ατιμαζω atimazō (α a privative and τιμαω timaō to dishonour) see Luke 20:11. [source]
Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luke 19:11, he added and spake; Luke 20:12, again he sent a third; lit., he added to send. [source]
Another example (Acts 19:10, Acts 19:11) of ωστε hōste with the infinitive for result. Naked (γυμνους gumnous). Probably with torn garments, Wounded Perfect passive participle of τραυματιζω traumatizō old verb to wound, from τραυμα trauma (a wound). In the N.T. only here and Luke 20:12. [source]
Perfect passive participle of τραυματιζω traumatizō old verb to wound, from τραυμα trauma (a wound). In the N.T. only here and Luke 20:12. [source]
Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, Ant. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. Came upon them (επεστησαν αυτοις epestēsan autois). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11). [source]
Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11). [source]
A patent Hebraism in Luke 20:11. already, and nowhere else in the N.T. It occurs in the lxx (Genesis 4:2; Genesis 8:12; Genesis 18:29, etc.). Second aorist middle indicative of προστιτημι prostithēmi and the second aorist active infinitive of συλλαμβανω sullambanō Literally, he added to seize, he seized Peter in addition to James. The days of unleavened bread (ημεραι των αζυμων hēmerai tōn azumōn). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother‘s house the disciples gathered (Acts 12:12). [source]
First aorist (effective) active participle of κατακυριευω katakurieuō late verb from κατα kata and κυριος kurios to become lord or master of. Both (αμποτερων amphoterōn). Papyri examples exist where αμποτεροι amphoteroi means “all” or more than “two” (Robertson, Grammar, p. 745). So here αμποτεροι amphoteroi includes all seven. “Both” in old English was used for more than two. So that Another example (Acts 19:10, Acts 19:11) of ωστε hōste with the infinitive for result. Naked (γυμνους gumnous). Probably with torn garments, Wounded Perfect passive participle of τραυματιζω traumatizō old verb to wound, from τραυμα trauma (a wound). In the N.T. only here and Luke 20:12. [source]
Literally, “alongside Paul scouts the suggestion that one even in the interest of so-called “new thought” will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Matthew 21:42-4558. to the members of the Sanhedrin who challenged his authority (Mark 11:10.; 1714034643_2; Luke 20:17.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone All believers are living stones in this temple (1 Peter 2:5). But there is only one foundation possible. [source]
First aorist active participle of αιρω airō old verb to snatch, carry off like Latin rapio (our rape). Make (ποιησω poiēsō). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking “members of Christ” and making them “members of a harlot” in an actual union staggers Paul and should stagger us. God forbid Optative second aorist in a negative wish for the future. May it not happen! The word “God” is not here. The idiom is common in Epictetus though rare in the lxx. Paul has it thirteen times and Luke once (Luke 20:16). [source]
Optative second aorist in a negative wish for the future. May it not happen! The word “God” is not here. The idiom is common in Epictetus though rare in the lxx. Paul has it thirteen times and Luke once (Luke 20:16). [source]
The word “God” is not here. The idiom is common in Epictetus though rare in the lxx. Paul has it thirteen times and Luke once (Luke 20:16). [source]
Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
Lit. be added. See on Luke 3:19; see on Luke 20:11; see on Acts 12:3. To them refers to the hearers, not to the things heard. Rend. “that no word more should be spoken unto them.” Comp. Exodus 20:19; Deuteronomy 5:25; Deuteronomy 18:16. [source]
Dative present active participle again of απιστεω apisteō opposite of πιστευω pisteuō (Luke 24:11).Was made the head of the corner (εγενητη εις κεπαλην γωνιας egenēthē eis kephalēn gōnias). This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 (κεπαλην γωνιασακρογωνιαιον kephalēn gōnias =οι οικοδομουντες akrogōniaion). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders (hoi oikodomountes the experts) to the Sanhedrin‘s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose. [source]
This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders Here he quotes it again to the same purpose. [source]
Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9. [source]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]