The Meaning of Luke 15:2 Explained

Luke 15:2

KJV: And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

YLT: and the Pharisees and the scribes were murmuring, saying -- This one doth receive sinners, and doth eat with them.'

Darby: and the Pharisees and the scribes murmured, saying, This man receives sinners and eats with them.

ASV: And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them.

KJV Reverse Interlinear

And  the Pharisees  and  scribes  murmured,  saying,  This man  receiveth  sinners,  and  eateth  with them. 

What does Luke 15:2 Mean?

Study Notes

sinners
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Context Summary

Luke 15:1-10 - Seeking And Finding The Lost
They that have left the fold in which they were nurtured in early life, and have gone over bleak mountains and through tangled brakes, find themselves in this exquisite picture. But the Lord is on their track. He cannot abide happily with the rest, while one sheep is liable to be torn by beasts of prey or caught away by eagles. He goes after it till He finds it. Don't you think, mother, that the Lord loves that child of yours, now far away, as much as you do? Cannot you trust Him to seek until He finds? Then He will ask you to rejoice with Him. Jesus not only receiveth sinners, but seeketh them. Those who have always lived an outwardly correct life and who do not think themselves in need of repentance are the ninety and nine.
Some have the King's stamp on them, but have rolled away into the dark corner amid dust and shavings. Oh, that we were all more willing to go down on our knees to sweep the floor to find the lost! The nine links of a necklace are useless if the tenth is missing. Christ cannot be satisfied until the lost coin is found. [source]

Chapter Summary: Luke 15

1  The parable of the lost sheep;
8  of the piece of silver;
11  of the prodigal son

Greek Commentary for Luke 15:2

Both … and [τε και]
United in the complaint. [source]
Murmured [διαγογγυζω]
Imperfect active of δια — diagogguzō late Greek compound in the lxx and Byzantine writers. In the N.T. only here and Luke 19:7. The force of ουτος — dia here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.This man (προσδεχεται — houtos). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.Receiveth Present middle indicative of the common verb υπεδεχατο — prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις — hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις — kai sunesthiei autois). Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
This man [προσδεχεται]
A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. [source]
Receiveth [προσδεχομαι]
Present middle indicative of the common verb υπεδεχατο — prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις — hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις — kai sunesthiei autois). Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
And eateth with them [αυτοις]
Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]

Reverse Greek Commentary Search for Luke 15:2

Matthew 26:49 Kissed him [κατεφίλησεν]
The compound verb has the force of an emphatic, ostentatious salute. Meyer says embraced and kissed. The same word is used of the tender caressing of the Lord's feet by the woman in the Pharisee's house (Luke 7:38), of the father's embrace of the returned prodigal (Luke 15:20), and of the farewell of the Ephesian elders to Paul (Acts 20:37). [source]
Matthew 25:32 The sheep from the goats [The sheep from the goats (or kids , so Rev. in margin)]
“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
Matthew 25:32 Separate them [αὐτοὺς]
Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals. The sheep from the goats (or kids, so Rev. in margin)“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
Matthew 25:32 All the nations [πάντα τὰ ἔθνη]
The whole human race; though the word is generally employed in the New Testament to denote Gentiles as distinguished from Jews.Separate them ( αὐτοὺς )Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals. The sheep from the goats (or kids, so Rev. in margin)“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
Matthew 16:5 Came [ελτοντες]
Probably= “went” as in Luke 15:20 So in Mark 8:13 απηλτεν — apēlthen Perhaps in the hurry to leave Galilee, probably in the same boat by which they came across from Decapolis. [source]
Matthew 26:48 Gave them a sign [εδωκεν αυτοις σημειον]
Probably just before he reached the place, though Mark (Mark 14:44) has “had given” This same compound verb occurs in Luke 7:38 of the sinful woman, in Luke 15:20 of the Father‘s embrace of the Prodigal Son, and in Acts 20:37 of the Ephesian elders and Paul. [source]
Matthew 11:19 Wisdom is justified by her works [εδικαιωτη απο των εργων αυτης]
A timeless aorist passive (Robertson, Grammar, p. 836f.). The word “justified” means “set right” Luke (Luke 7:35) has “by all her children” as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God‘s wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. “This generation” (Matthew 11:16) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. “And, worse than either, for πιλος — philos is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner‘s lover” (Bruce). Cf. Luke 15:2. The plan of God is justified by results. [source]
Luke 5:31 They that are whole [οἱ ὑγιαίνοντες]
Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
Luke 16:19 Fine linen [βύσσον]
ByssusA yellowish flax, and the linen made from it. Herodotus says it was used for enveloping mummies (ii., 86), a statement confirmed by microscopic examinations. He also speaks of it as a bandage for a wound (vii., 181). It is the word used by the Septuagint for linen (Luke 15:23, Luke 15:24, Luke 15:29, Luke 15:32. Wyc., he ate, each day, shiningly. [source]
Luke 15:22 To his servants []
Bond-servants. There is a fine touch in throwing in the bond-servants immediately after thy son (Luke 15:21). [source]
Luke 9:25 Lose [ἀπολέσας]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Luke 15:26 Servants [παιδων]
Not δουλοι — douloi (bondslaves) as in Luke 15:22. The Greeks often used παις — pais for servant like the Latin puer. It could be either a hired servant (μιστιος — misthios Luke 15:17) or slave (δουλος — doulos). [source]
Luke 15:29 Transgressed [παρηλτον]
Second aorist active indicative of παρερχομαι — parerchomai to pass by. Not even once (aorist) in contrast with so many years of service (linear present).A kid (εριπον — eriphon). Some MSS. have εριπιον — eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs.That I might make merry Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
Luke 15:29 That I might make merry [ινα ευπραντω]
Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
Luke 16:19 woven air []
” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 15:32 It was meet [εδει]
Imperfect tense. It expressed a necessity in the father‘s heart and in the joy of the return that justifies the feasting. Ευπραντηναι — Euphranthēnai is used again (first aorist passive infinitive) and χαρηναι — charēnai (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in Luke 15:24 to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (Luke 15:2) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God‘s love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race. [source]
Luke 16:19 Purple [πορπυραν]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ — murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον — busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 16:19 Byssus []
or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 16:19 Making merry brilliantly []
. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 2:25 Looking for the consolation of Israel [προσδεχομενος παρακλησιν του Ισραελ]
Old Greek verb to admit to one‘s presence (Luke 15:2) and then to expect as here and of Anna in Luke 2:38. επ αυτον — Parakle4sin here means the Messianic hope (Isaiah 11:10; Isaiah 40:1), calling to one‘s side for cheer.Upon him (ep' auton). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness. [source]
Luke 5:31 They that are whole [οι υγιαινοντες]
Old Greek word for good health from υγιης — hugiēs sound in body. So also in Luke 7:10; Luke 15:27; 3 John 1:2. This is the usual word for good health used by Greek medical writers. Mark 2:17; Matthew 9:12 have οι ισχυοντες — hoi ischuontes (those who have strength). [source]
Luke 7:38 Wiped them with the hair of her head [ταις τριχιν της κεπαλης αυτης εχεμασσεν]
Inchoative imperfect of an old verb εκμασσω — ekmassō to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. “Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice” (Plummer). So Mary of Bethany wiped the feet of Jesus with her hair (John 12:3) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary‘s motive and act.Kissed (κατεπιλει — katephilei). Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer).Anointed them with the ointment Imperfect active again of αλειπω — aleiphō a very common verb. Χριω — Chriō has a more religious sense. The anointing came after the burst of emotional excitement. [source]
Luke 7:38 Kissed [κατεπιλει]
Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer). [source]
John 8:35 Abideth not in the house forever []
A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Genesis 21:10; Galatians 4:30. House. See Hebrews 3:6; John 14:2. The elder son in the parable of the prodigal (Luke 15:29), denies his sonship by the words, “These many years do I serve thee ( δουλεύω ).” [source]
Acts 5:9 Ye have agreed together [συνεφωνήθη ὑμῖν]
The verb is passive. Lit., was it agreed by you. The figure in the word is that of concord of sounds. Your souls were attuned to each other respecting this deceit. See on music, Luke 15:25. [source]
Acts 22:2 They were the more quiet [μαλλον παρεσχον ησυχιαν]
Literally, The more Precisely this idiom occurs in Plutarch and the lxx (Job 34:29). Knowling notes the fondness of Luke for words of silence (σιγη σιγαω ησυχαζω — sigēsigaōhēsuchazō) as in Luke 14:4; Luke 15:26; Acts 11:18; Acts 12:17; Acts 15:12; Acts 21:14, Acts 21:40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul‘s Koiné{[28928]}š Greek, but they much preferred the Aramaic. It was a masterstroke. [source]
Romans 7:9 Revived [ἀνέζησεν]
Not came to life, but lived again. See Luke 15:24, Luke 15:32. The power of sin is originally and in its nature living; but before the coming of the commandment its life is not expressed. When the commandment comes, it becomes alive again. It lies dormant, like the beast at the door (Genesis 4:7), until the law stirs it up. The tendency of prohibitory law to provoke the will to resistance is frequently recognized in the classics. Thus, Horace: “The human race, presumptuous to endure all things, rushes on through forbidden wickedness” (Ode, i., 3,25). Ovid: “The permitted is unpleasing; the forbidden consumes us fiercely” (“Amores,” i., 19,3). “We strive against the forbidden and ever desire what is denied” (Id., i., 4,17). Seneca: “Parricides began with the law, and the punishment showed them the crime” (“De Clementia,” i., 23). Cato, in his speech on the Oppian law; says: “It is safer that a wicked man should even never be accused than that he should be acquitted; and luxury, if it had never been meddled with, would he more tolerable than it will be now, like a wild beast, irritated by having been chained and then let loose” (Livy, xxxiv., 4). [source]
Romans 15:10 Rejoice [εὐφράνθητε]
Frequently in the New Testament of merry-making. Luke 12:19; Luke 15:23, Luke 15:24. See on fared sumptuously, Luke 16:19. [source]
2 Corinthians 6:15 Concord [συμφώνησις]
Only here in the New Testament. From σύν together φωνή voicePrimarily of the concord of sounds. So the kindred συφωνία , A.V., music, see on Luke 15:25. Compare σύμφωνος withconsent, 1 Corinthians 7:5; and συμφωνέω toagree, Matthew 18:19; Luke 5:36, etc. [source]
Galatians 4:5 We might receive [ἀπολάβωμεν]
Not receive again or back, as Luke 15:27, for adoption was something which men did not have before Christ; but receive from the giver. [source]
Galatians 4:4 Born of a woman [γενομενον εκ γυναικος]
As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα — hina) of God thus was plainly to redeem (εχαγορασηι — exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα — hina) was that we (Jew and Gentile) might receive (απολαβωμεν — apolabōmen second aorist active subjunctive of απολαμβανω — apolambanō), not get back (Luke 15:27), but get from (απο — apo) God the adoption (την υιοτεσιαν — tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Titus 2:13 Looking for [προσδεχόμενοι]
In Pastorals only here. Comp. Mark 15:43; Luke 2:25; Luke 12:36. In this sense not in Paul. Primarily, to receive to one's self, admit, accept. So Luke 15:2; Romans 16:2; Philemon 2:29. That which is accepted in faith, is awaited expectantly. [source]
Hebrews 10:34 Took joyfully [μετὰ χαρᾶς προσεδέξασθε]
The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philemon 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25, Luke 2:38; Acts 23:21. [source]
2 John 1:1 The elder [ὁ πρεσβύτερος]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
3 John 1:2 Be in health [ὑγιαίνειν]
Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's Gospel. See Luke 5:31; Luke 7:10; Luke 15:27. Paul uses it of soundness in faith or doctrine. See 1 Timothy 1:10; 1 Timothy 6:3; 2 Timothy 1:13; Titus 2:2. Here of Gaius' bodily health, as is shown by soul in the next clause. [source]
3 John 1:2 In all things [περι παντων]
To be taken with ευοδουσται — euodousthai and like περι — peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται — se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι — euchomai with accusative of general reference σε — se (as to thee). Ευοδοω — Euodoō is old verb (from ευοδος — euodos ευ — eu and οδος — hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη — kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω — euodoō) of his soul (πσυχη — psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
3 John 1:2 Be in health [υγιαινειν]
In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη — kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω — euodoō) of his soul (πσυχη — psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
Revelation 6:11 White robes were given unto every one of them [ἐδόθησαν ἑκάστοις στολαὶ λευκαὶ]
The best texts read ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή therewas given them to each one a white robe. So Rev. Στολὴ is properly a long, flowing robe; a festive garment. Compare Mark 16:5; Luke 15:22; Luke 20:46. [source]
Revelation 4:7 Calf [μόσχῳ]
Compare Luke 15:23. In the Septuagint for an ox or steer. Exodus 22:1; Ezekiel 1:10. [source]
Revelation 4:7 Like a lion [ομοιον λεοντι]
Associative-instrumental case again. In Ezek (Revelation 1:6, Revelation 1:10) each ζωον — zōon has four faces, but here each has a different face. “The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature” (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). Μοσχος — Moschos is first a sprout, then the young of animals, then a calf (bullock or heifer) as in Luke 15:23, Luke 15:27, Luke 15:30, or a full-grown ox (Ezekiel 1:10). [source]

What do the individual words in Luke 15:2 mean?

And were grumbling the both Pharisees the scribes saying - This [man] sinners receives eats with them
καὶ διεγόγγυζον οἵ τε Φαρισαῖοι οἱ γραμματεῖς λέγοντες ὅτι Οὗτος ἁμαρτωλοὺς προσδέχεται συνεσθίει αὐτοῖς

διεγόγγυζον  were  grumbling 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: διαγογγύζω  
Sense: to murmur.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
Φαρισαῖοι  Pharisees 
Parse: Noun, Nominative Masculine Plural
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.
γραμματεῖς  scribes 
Parse: Noun, Nominative Masculine Plural
Root: γραμματεύς  
Sense: a clerk, scribe, esp.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
ὅτι  - 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Οὗτος  This  [man] 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
ἁμαρτωλοὺς  sinners 
Parse: Adjective, Accusative Masculine Plural
Root: ἁμαρτωλός  
Sense: devoted to sin, a sinner.
προσδέχεται  receives 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: προσδέχομαι  
Sense: to receive to one’s self, to admit, to give access to one’s self.
συνεσθίει  eats  with 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: συνεσθίω  
Sense: to eat with, take food together with.