KJV: And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
YLT: and Joanna wife of Chuza, steward of Herod, and Susanna, and many others, who were ministering to him from their substance.
Darby: and Joanna, wife of Chuza, Herod's steward, and Susanna, and many others, who ministered to him of their substance.
ASV: and Joanna the wife of Chuzas Herod's steward, and Susanna, and many others, who ministered unto them of their substance.
Ἰωάννα | Joanna |
Parse: Noun, Nominative Feminine Singular Root: Ἰωανάν Sense: the wife of Chuza, Herod’s steward, and a follower of Jesus. |
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γυνὴ | wife |
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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Χουζᾶ | of Chuza |
Parse: Noun, Genitive Masculine Singular Root: Χουζᾶς Sense: the house steward of Herod Antipas. |
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ἐπιτρόπου | a steward |
Parse: Noun, Genitive Masculine Singular Root: ἐπίτροπος Sense: one to whose care or honour anything has been instructed. |
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Ἡρῴδου | of Herod |
Parse: Noun, Genitive Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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Σουσάννα | Susanna |
Parse: Noun, Nominative Feminine Singular Root: Σουσάννα Sense: one of the women who ministered to Christ. |
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ἕτεραι | others |
Parse: Adjective, Nominative Feminine Plural Root: ἀλλοιόω Sense: the other, another, other. |
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πολλαί | many |
Parse: Adjective, Nominative Feminine Plural Root: πολύς Sense: many, much, large. |
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διηκόνουν | were ministering |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐκ | out of |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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ὑπαρχόντων | means |
Parse: Verb, Present Participle Active, Genitive Neuter Plural Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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αὐταῖς | their own |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Luke 8:3
Her husband Χυζα Chuzā steward (επιτροπου epitropou) of Herod, is held by some to be the nobleman (βασιλικος basilikos) of John 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts 13:1), Herod‘s foster brother. Joanna is mentioned again with Mary Magdalene in Luke 24:10. [source]
Imperfect active of διακονεω diakoneō common verb, but note augment as if from δια dia and ακονεω akoneō but from διακονος diakonos and that from δια dia and κονις konis (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand.Of their substance (εκ των υπαρχοντων αυταις ek tōn huparchontōn autais). From the things belonging to them. This is the first woman‘s missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal. [source]
From the things belonging to them. This is the first woman‘s missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal. [source]
From ἐπιτρέπω , to turn toward; thence to turn over to, transfer, and so commit or intrust to. The word thus literally means, one to whom the management of affairs is turned over.sa40 [source]
Reverse Greek Commentary Search for Luke 8:3
Not “sprang up” as in Matthew 13:5, for a different verb occurs meaning “came up” out of the ground, the seeds of the thorns being already in the soil, “upon the thorns” (επι τας ακαντας epi tas akanthas) rather than “among the thorns.” But the thorns got a quick start as weeds somehow do and “choked them” (απεπνιχαν αυτα apepnixan auta effective aorist of αποπνιγω apopnigō), “choked them off” literally. Luke (Luke 8:33) uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die? [source]
So Luke 8:30, but not Matthew. Latin word (legio). A full Roman legion had 6,826 men. See note on Matthew 26:53. This may not have been a full legion, for Mark 5:13 notes that the number of hogs was “about two thousand.” Of course, a stickler for words might say that each hog had several demons. [source]
Imperfect tense picturing graphically the disappearance of pig after pig in the sea. Luke 8:33 has apegnigē choked off, constative second aorist passive indicative, treated as a whole, Matthew 8:32 merely has “perished” (επνιγοντο apethanon died). [source]
Present tense again.And they were afraid (και εποβητησαν kai ephobēthēsan). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was “sitting clothed and in his right mind,” (κατημενον ιματισμενον και σωπρονουντα kathēmenon himatismenon kai sōphronounta Note the participles). “At the feet of Jesus,” Luke adds (Luke 8:35). For a long time he had worn no clothes (Luke 8:17). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus. [source]
They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was “sitting clothed and in his right mind,” “At the feet of Jesus,” Luke adds (Luke 8:35). For a long time he had worn no clothes (Luke 8:17). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus. [source]
Related everything throughout ( διά ). See on Luke 8:39; and Luke 1:1. [source]
On the former word, see Luke 8:37, and Luke 4:38. Rev. renders the latter, which occurs here only, more literally, crush. It means to squeeze out, as wine from grapes. See on tribulation, Matthew 13:21. [source]
With the idea of pressing together ( σύν ) upon him: stifling. The simple verb is that rendered choke, as in Luke 8:7, Luke 8:33. [source]
Imperfect: was beseeching. See on prayers, Luke 5:33. Rev., prayed. Beseech is used to render παρακαλέω (Mark 5:10). See on consolation, Luke 6:24. Παρακαλέω , beseech, is used of prayer to God in only one instance, 2 Corinthians 12:8, where Paul besought the Lord to remove the thorn in the flesh. Frequently or requests to Christ while on earth. Δεομαι , to pray, often of prayer to God (Matthew 9:38; Luke 10:2; Acts 8:22). It is noticeable that in Luke 8:28, where the demons address Christ as the Son of the highest God, they say δέομαι , I pray. In Luke 8:31, Luke 8:32, where they ask not to be sent away, and to be allowed to enter into the swine, they say παρακαλέω , I beseech. The restored man, recognizing Jesus' divine power, prayed ( ἐδεῖτο ) to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament. [source]
Lit., sufficient. Compare Matthew 3:11, “worthy to bear and 2 Corinthians 3:5, “not that we are sufficient ( ἱκανοί )but our sufficiency ( ἱκανότης ) is of God.” It is also used in the sense of much, many, long. See Luke 7:12; Luke 8:27, Luke 8:32; Luke 20:9; Acts 9:23. [source]
See on Luke 8:38. [source]
Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
See this same vivid verb συνεχομαι sunechomai in Luke 8:37; Acts 18:5; Philemon 1:23 where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on.Till it be accomplished (εως οτου τελεστηι heōs hotou telesthēi). First aorist passive subjunctive of τελεω teleō with εως οτου heōs hotou (until which time), the common construction for the future with this conjunction. [source]
This item only in Luke. Note the neat Greek idiom το γεγονος to gegonos articular second perfect active participle of γινομαι ginomai Repeated in Luke 8:35 and in Mark 5:14. Note numerous participles here in Luke 8:35 as in Mark 5:15. [source]
First aorist passive indicative of σωζω sōzō to save from σως sōs (safe and sound). This is additional information to the news carried to them in Luke 8:34. [source]
Hold thee together, hold thee in (συνεχω sunechō see Luke 8:37). [source]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος penthera tou Simōnos). The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Probably in Capernaum. The use of ητις hētis means “Who was of such a character as to be” (cf. Luke 8:3) and so more than merely the relative η hē who, that is, “who was a sinner in the city,” a woman of the town, in other words, and known to be such. αμαρτωλος Hamartōlos from αμαρτανω hamartanō to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luke 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark 14:3-9; Matthew 26:6-13; John 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luke 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat‘s proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee‘s house. [source]
Related throughout. See on Luke 8:39; and compare on declaration, Luke 1:1. [source]
Only here and Acts 15:3. See on shew, Luke 8:39. The word is a very strong expression for the fullest and clearest declaration: declare throughout. [source]
Effective first aorist passive. At that which had happened (τωι συμβεβηκοτι tōi sumbebēkoti). Perfect active participle of συμβαινω sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.” As he held Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Ingressive aorist active indicative of ορμαω hormaō to rush impetuously as the hogs did down the cliff when the demons entered them (Luke 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John 8:31). It may have taken place after Pilate‘s recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. Out of the city (εκ της πολεως ek tēs poleōs). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts 21:30.). Stoned Imperfect active indicative of λιτοβολεω lithoboleō began to stone, from λιτοβολος lithobolos The witnesses (οι μαρτυρες hoi martureōs). The false testifiers against Stephen suborned by the Pharisees (Acts 6:11, Acts 6:13). These witnesses had the privilege of casting the first stones (Deuteronomy 13:10; Deuteronomy 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). At the feet of a young man named Saul Beside Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers. [source]
See on worthy, Luke 7:6. The primary meaning is sufficient, and hence comes to be applied to number and quantity; many, enough, as Mark 10:46; Luke 8:32; Acts 9:23, etc. So, long, of time (Acts 8:11; Acts 27:9). Worthy, i.e., sufficient for an honor or a place (Mark 1:7; Luke 7:6; 1 Corinthians 15:9). Adequate (2 Corinthians 2:16; 2 Corinthians 3:5). Qualified (2 Timothy 2:2). Here the sense might be expressed by for years enough. [source]
Rev., abyss. Septuagint, Who shall pass through to beyond the sea? See on Luke 8:31. Paul changes the phrase in order to adapt it to the descent of Christ into Hades. The two ideas may be reconciled in the fact that the Jew conceived the sea as the abyss of waters on which the earth rested. Compare Exodus 20:4. Thus the ideas beyond the sea and beneath the earth coincide in designating the realm of the dead. Compare Homer's picture of the region of the dead beyond the Ocean-stream:“As soon as thou shalt cross.Oceanus, and come to the low shore And groves of Proserpine, the lofty groups-DIVIDER- Of poplars, and the willows that let fall-DIVIDER- Their withered fruit, moor thou thy galley there-DIVIDER- In the deep eddies of Oceanus,-DIVIDER- And pass to Pluto's comfortless abode.”“Odyssey,” x. 508-513.“Our barkReached the far confines of Oceanus. There lies the land and there the people dwell-DIVIDER- Of the Cimmerians, in eternal cloud-DIVIDER- And darkness.”“Odyssey,” xi. 13-15. [source]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER- -DIVIDER- Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]
See note on Luke 8:31 for this old Greek word (α a privative and βυσσος bussos) bottomless like sea (Psalm 106:26), our abyss. In Revelation 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Acts 2:27, Acts 2:31), the other world to which Christ went after death. [source]
Better, guardians. See on Luke 8:3. Only here in Paul. A general term, covering all to whom supervision of the child is intrusted, and should not be limited to παιδαγωγός (Galatians 3:24). See 13:2; 14:2. [source]
General and special. See on Luke 5:33; see on Luke 8:38. Προσευχή prayeronly of prayer to God. The two words often occur together, as Ephesians 6:18; 1 Timothy 2:1; 1 Timothy 5:5. [source]
More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι todeliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν tosave is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9: but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ. [source]
Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative(A.V. declaration ), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets. [source]
The verb ὑπάρχειν means originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχει μοὶ τι means there is something to me, I have something. See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰ ὑπάρχοντα thingswhich are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32. [source]
The one in Revelation 9:1. and the one spoken of by the legion of demons in Luke 8:31 under the charge of the angel of the abyss (Apollyon, Revelation 9:11) who is either Satan himself or a kindred power. “Already he has been cast out of Heaven (Revelation 12:9), now he is cast out of the earth, and returns to his own place” (Swete). [source]
Perfect active participle of πιπτω piptō already down. In Luke 10:18 note πεσοντα pesonta (constative aorist active, like a flash of lightning) after ετεωρουν etheōroun and in Revelation 7:2 note αναβαινοντα anabainonta (present active and linear, coming up, picturing the process) after ειδον eidon the pit of the abyss Αβυσσος Abussos is an old adjective (alpha privative and βυτος buthos depth, without depth), but η αβυσσος hē abussos (supply χωρα chōra place), the bottomless place. It occurs in Romans 10:7 for the common receptacle of the dead for Hades (Sheol), but in Luke 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. Πρεαρ Phrear is an old word for well or cistern (Luke 14:5; John 4:11.) and it occurs in Revelation 9:1. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it. [source]