KJV: And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
YLT: and all who heard did lay them up in their hearts, saying, 'What then shall this child be?' and the hand of the Lord was with him.
Darby: And all who heard them laid them up in their heart, saying, What then will this child be? And the Lord's hand was with him.
ASV: And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.
ἔθεντο | laid [them] up |
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: τίθημι Sense: to set, put, place. |
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οἱ | those |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀκούσαντες | having heard |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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καρδίᾳ | heart |
Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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παιδίον | child |
Parse: Noun, Nominative Neuter Singular Root: παιδίον Sense: a young child, a little boy, a little girl. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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ἔσται | will be |
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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χεὶρ | [the] hand |
Parse: Noun, Nominative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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Κυρίου | of [the] Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
Greek Commentary for Luke 1:66
With all these supernatural happenings they predicted the marvellous career of this child. Note Τι Ti what, not Τις Tis who. Cf. Acts 12:18. [source]
Luke‘s explanation in addition to the supernatural events. The expression occurs only in Luke‘s writing (Acts 11:21; Acts 13:11). [source]
Luke‘s explanation in addition to the supernatural events. The expression occurs only in Luke‘s writing (Acts 11:21; Acts 13:11). [source]
Reverse Greek Commentary Search for Luke 1:66
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]
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]
This O.T. phrase (Exodus 9:3; Isaiah 59:1) is used by Luke (Luke 1:66; Acts 4:28, Acts 4:30; Acts 13:11). It was proof of God‘s approval of their course in preaching the Lord Jesus to Greeks. [source]
Litotes Furneaux suggests that Manaen, the king‘s foster-brother and a Christian (Acts 13:1), was the “angel” who rescued Peter from the prison. That is not the way that Peter looked at it. What was become of Peter (τι αρα ο Πετρος εγενετο tōi ara ho Petros egeneto). An indirect question with the aorist indicative retained. Αρα Ara adds a syllogism (therefore) to the problem as in Luke 1:66. The use of the neuter τι tōi (as in Acts 13:25) is different from τις tis though nominative like Πετρος Petros literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in John 21:21 (ουτος δε τι houtos de tōi). But this one what (verb γενησεται genēsetai not used). [source]
An indirect question with the aorist indicative retained. Αρα Ara adds a syllogism (therefore) to the problem as in Luke 1:66. The use of the neuter τι tōi (as in Acts 13:25) is different from τις tis though nominative like Πετρος Petros literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in John 21:21 (ουτος δε τι houtos de tōi). [source]