KJV: And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
YLT: and having come near, he bound up his wounds, pouring on oil and wine, and having lifted him up on his own beast, he brought him to an inn, and was careful of him;
Darby: and came up to him and bound up his wounds, pouring in oil and wine; and having put him on his own beast, took him to the inn and took care of him.
ASV: and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him.
προσελθὼν | having approached |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: προσέρχομαι Sense: to come to, approach. |
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κατέδησεν | he bound up |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταδέω Sense: to bind up. |
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τραύματα | wounds |
Parse: Noun, Accusative Neuter Plural Root: τραῦμα Sense: a wound. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐπιχέων | pouring on |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐπιχέω Sense: to pour upon. |
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ἔλαιον | oil |
Parse: Noun, Accusative Neuter Singular Root: ἔλαιον Sense: olive oil. |
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οἶνον | wine |
Parse: Noun, Accusative Masculine Singular Root: οἶνος Sense: wine. |
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ἐπιβιβάσας | having put |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπιβιβάζω Sense: to cause to mount. |
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ἴδιον | own |
Parse: Adjective, Accusative Neuter Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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κτῆνος | beast |
Parse: Noun, Accusative Neuter Singular Root: κτῆνος Sense: a beast. |
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ἤγαγεν | he brought |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἄγω Sense: to lead, take with one. |
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πανδοχεῖον | an inn |
Parse: Noun, Accusative Neuter Singular Root: πανδοκεῖον Sense: an inn, a public house for the reception of strangers. |
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ἐπεμελήθη | took care |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἐπιμελέομαι Sense: to take care of a person or thing. |
Greek Commentary for Luke 10:34
First aorist active indicative of καταδεω katadeō old verb, but here only in the N.T. The verb means “bound down.” We say “bind up.” Medical detail that interested Luke. The word for “wounds” (τραυματα traumata) here only in the N.T. [source]
Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil.”Set him (επιβιβασας epibibasas). An old verb επιβιβαζω epibibazō (επι epi βιβαζω bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx.Beast Old word from κταομαι ktaomai to acquire, and so property The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
An old verb επιβιβαζω epibibazō (επι epi βιβαζω bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx. [source]
Old word from κταομαι ktaomai to acquire, and so property The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
Only here in New Testament. [source]
Only here in New Testament. [source]
Rather upon ( ἐπί ), as Rev. Wine to cleanse, and oil to soothe. See Isaiah 1:6. [source]
Usual remedies for sores, wounds, etc. Hippocrates prescribes for ulcers, “Bind with soft wool, and sprinkle with wine and oil.” [source]
Perhaps akin to κτῆμα , a possession; since animals anciently constituted wealth, so that a piece of property and a beast were synonymous terms. [source]
Only here in New Testament. From πᾶν , all, and δέχομαι , to receive:a place of common reception. See on inn, Luke 2:7. Remains of two khans, or inns, on the road between Jericho and Jerusalem are mentioned by modern travellers. Porter (“Handbook of Syria and Palestine”) speaks of one about a mile from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak ridge. Concerning the former, Hepworth Dixon (“Holy Land”) says: “About midway in the descent from Bethany to Jericho, in a position commanding a view of the road above and below, … on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways, lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting-place for the night. These ruins are those of a noble inn; the lewan, the fountain, and the court, being plainly traceable in the ruins.” [source]
Reverse Greek Commentary Search for Luke 10:34
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι aleiphō elaiōi used in connection with healing save in James 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See note on Luke 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειπω aleiphō in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειπω aleiphō can be translated rub or anoint without any ceremony. “Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century” (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor. [source]
First aorist active. Old verb, to cause to mount, causative verb from βαινω bainō to go. In the N.T. only here and Luke 10:34; Acts 23:24. [source]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Old word, from κταομαι ktaomai to possess, and so property. See note on Luke 10:34. Of birds (πτηνων ptēnōn). Old word from πετομαι petomai to fly, winged, flying. Only here in N.T. [source]
Only here and Luke 10:34. [source]
See on Luke 10:34. [source]