KJV: But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
YLT: but if by the finger of God I cast forth the demons, then come unawares upon you did the reign of God.
Darby: But if by the finger of God I cast out demons, then the kingdom of God is come upon you.
ASV: But if I by the finger of God cast out demons, then is the kingdom of God come upon you.
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| δακτύλῳ | [the] finger |
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Parse: Noun, Dative Masculine Singular Root: δάκτυλος Sense: a finger. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐκβάλλω | cast out |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἐκβάλλω Sense: to cast out, drive out, to send out. |
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| δαιμόνια | demons |
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Parse: Noun, Accusative Neuter Plural Root: δαιμόνιον Sense: the divine power, deity, divinity. |
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| ἔφθασεν | has come |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: φθάνω Sense: to come before, precede, anticipate. |
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| ἐφ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Greek Commentary for Luke 11:20
In distinction from the Jewish exorcists. Matthew 12:28 has “by the Spirit of God.” [source]
Πτανω Phthanō in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note αρα ara (accordingly) in the conclusion (αποδοσις apodosis). [source]
See on Matthew 12:28. [source]
See on Matthew 12:28. [source]
Reverse Greek Commentary Search for Luke 11:20
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
This is the obvious, and, as I think, the necessary meaning of εντος entos The examples cited of the use of εντος entos in Xenophon and Plato where εντος entos means “among” do not bear that out when investigated. Field (Ot. Norv.) “contends that there is no clear instance of εντος entos in the sense of among” (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display “Here” or “There.” It is in this sense that in Luke 11:20 Jesus spoke of the kingdom of God as “come upon you” There is, beside, the use of εντος entos meaning “within” in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, Light from the Ancient East, p. 426) which is interesting: “The kingdom of heaven is within you” (εντος υμων entos humōn as here in Luke 17:21). [source]
Εργο Ergo as in Luke 11:20, Luke 11:48 and like αρα ουν ara oun in Romans 5:18. In ancient Greek inferential αρα ara cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had “granted repentance unto life” to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts 15:8) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord‘s brother. [source]
First aorist active indicative of πτανω phthanō to come before, to precede, the original idea which is retained in Matthew 12:28 (Luke 11:20) and may be so here. If so, it means “We were the first to come to you” (which is true, Acts 18:1-18). [source]