KJV: And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
YLT: and Jesus answering spake to the lawyers and Pharisees, saying, 'Is it lawful on the sabbath-day to heal?'
Darby: And Jesus answering spoke unto the doctors of the law and Pharisees, saying, Is it lawful to heal on the sabbath?
ASV: And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not?
| ἀποκριθεὶς | answering |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| εἶπεν | spoke |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| νομικοὺς | lawyers |
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Parse: Adjective, Accusative Masculine Plural Root: νομικός Sense: pertaining to the law, one learned in the law. |
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| Φαρισαίους | to [the] Pharisees |
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Parse: Noun, Accusative Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Ἔξεστιν | Is it lawful |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔξεστι Sense: it is lawful. |
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| τῷ | on the |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| σαββάτῳ | Sabbath |
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Parse: Noun, Dative Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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| θεραπεῦσαι | to heal |
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Parse: Verb, Aorist Infinitive Active Root: θεραπεύω Sense: to serve, do service. |
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Greek Commentary for Luke 14:3
First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in Luke 13:1. Here “lawyers and Pharisees” are treated as one class with one article (τους tous) whereas in Luke 7:30 they are treated as two classes with separate articles. [source]
The dilemma forestalled any question by them.They held their peace (ησυχασαν hēsuchasan). Ingressive aorist active of old verb ησυχαζω hēsuchazō They became silent, more so than before. [source]
Ingressive aorist active of old verb ησυχαζω hēsuchazō They became silent, more so than before. [source]
Reverse Greek Commentary Search for Luke 14:3
In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Acts 18:18, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. Mark 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luke 14:33; 2 Corinthians 2:13. [source]
Only here in New Testament. The verb means, literally, to grow strong. See on Luke 14:30; and Luke 16:3. Here the sense is, they were more energetic and emphatic. Rev., urgent. Wyc., waxed stronger. [source]
Only here and Acts 9:19. See on was not able, Luke 14:30; and cannot, Luke 16:3. Commonly intransitive; to prevail in or among. Used transitively only by Hippocrates and Luke. [source]
See on Luke 14:30. “I have not strength.” His luxurious life had unfitted him for hard labor. In Aristophanes (“Birds,” 1431), a sycophant is asked: “Tell me, being a young man, do you lodge informations against strangers?” He replies: “Yes; why should I suffer, for I know not how to dig?” [source]
Attitude of deliberation.First (πρωτον prōton). First things first. So in Luke 14:31.Count Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω apartizō to finish off (απ ap - and αρτιζω artizō like our articulate), to make even or square. Cf. εχηρτισμενος exērtismenos in 2 Timothy 3:17. [source]
First things first. So in Luke 14:31. [source]
Impersonal plural. This saying about salt is another of Christ‘s repeated sayings (Matthew 5:13; Mark 9:50). Another repeated saying is the one here about having ears to hear (Luke 8:8; Luke 14:35, Matthew 11:15; Matthew 13:43). [source]
See on Luke 14:30; see on Luke 16:3; see on James 5:16. [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
See on Luke 14:30; and Luke 16:3. [source]
See on Luke 14:30; and Luke 16:3. [source]
The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luke 2:19; and see on Luke 14:31; and compare Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14. [source]
See on Luke 14:30; and Luke 16:3. [source]
Imperfect active where the aorist (συνεβαλεν sunebalen as C D have it) would seem more natural. It may mean that as soon as (ως hōs) Paul “came near or began to meet us” (inchoative imperfect), we picked him up. Luke alone in the N.T. uses συνβαλλω sunballō to bring or come together either in a friendly sense as here or as enemies (Luke 14:31). [source]
Genitive absolute again present tense of υπαρχω huparchō “The harbour being unfit (ανευτετου aneuthetou this compound not yet found elsewhere, simplex in Luke 9:62; Luke 14:35; Hebrews 6:7) for wintering” (παραχειμασια paracheimasia only here in N.T., but in Polybius and Diodorus, in an inscription a.d. 48, from παραχειμαζω paracheimazō). [source]
Perfect middle indicative of epaggellomai to promise, retained in indirect discourse according to usual Greek idiom. He was able (ο επηγγελται dunatos estin). Present active indicative retained in indirect discourse. The verbal adjective επαγγελλομαι dunatos with δυνατος εστιν estin is here used in sense of the verb δυνατος dunatai (Luke 14:31; Acts 11:17). [source]
Present active indicative retained in indirect discourse. The verbal adjective επαγγελλομαι dunatos with δυνατος εστιν estin is here used in sense of the verb δυνατος dunatai (Luke 14:31; Acts 11:17). [source]
Strong negative form with aorist active indicative difficult of precise translation, “Did not God make foolish?” The old verb μωραινω mōrainō from μωρος mōros foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Romans 1:22. In Matthew 5:13; Luke 14:34 it is used of salt that is tasteless. World (κοσμου kosmou). Synonymous with αιων aiōn (age), orderly arrangement, then the non-Christian cosmos. [source]
Rev., may be strong. This compound verb occurs only here. The preposition ἐξ has the force of fully or eminently. Ἱσχύς is strength embodied; inhering in organized power. Hence it is an advance on δυνάμει mightin Ephesians 3:16(see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare Luke 14:30(note); Luke 16:3(note); Acts 27:16(note); James 5:16(note). [source]
See on Luke 14:30. [source]
The same verb αρτυω artuō (old verb from αιρω airō to fit, to arrange) about salt in Mark 9:50; Luke 14:34. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul‘s desire “that ye know how ye must answer each one” Who does know? [source]
Grass, fodder. N.T.oMeet for them by whom it is dressed ( εὔθετον ἐκείνοις δι οὕς καὶ γεωργεῖται )For εὔθετον , lit. well placed, thence fit or appropriate, see Luke 9:62; Luke 14:35. Γεωργεῖν totill the ground, N.T.oRend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it. [source]
For εὔθετον , lit. well placed, thence fit or appropriate, see Luke 9:62; Luke 14:35. Γεωργεῖν totill the ground, N.T.oRend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it. [source]
See on was not able, Luke 14:30; see on I cannot, Luke 16:3. [source]
The genealogical order occurs in Gen 5:4-20, with Enoch as seventh. He is so termed in Enoch 60:8; 93:3.Prophesied (επροπητευσεν eprophēteusen). First aorist active indicative of προπητευω prophēteuō If the word is given its ordinary meaning as in 1 Peter 1:10, then Jude terms the Book of Enoch an inspired book. The words quoted are “a combination of passages from Enoch” (Bigg), chiefly from Enoch 1:9.With ten thousand of his holy ones “With (εν en of accompaniment, Luke 14:31) his holy ten thousands” (μυριας murias regular word, feminine gender, for ten thousand, Acts 19:19, there an unlimited number like our myriads, Luke 12:1). [source]
“With (εν en of accompaniment, Luke 14:31) his holy ten thousands” (μυριας murias regular word, feminine gender, for ten thousand, Acts 19:19, there an unlimited number like our myriads, Luke 12:1). [source]
See on Luke 14:30; see on Luke 16:3; see on James 5:16. [source]
An individualizing note calling on each of the hearers (Revelation 1:3) to listen (Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:28; Revelation 3:3, Revelation 3:6, Revelation 3:13, Revelation 3:22) and a reminiscence of the words of Jesus in the Synoptics (Matthew 11:15; Matthew 13:9, Matthew 13:43; Mark 4:9, Mark 4:23; Luke 8:8; Luke 14:35), but not in John‘s Gospel. [source]