KJV: And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?
YLT: and spake unto him, saying, 'Tell us by what authority thou dost these things? or who is he that gave to thee this authority?'
Darby: and spoke to him saying, Tell us by what authority thou doest these things, or who is it who has given thee this authority?
ASV: and they spake, saying unto him, Tell us: By what authority doest thou these things? or who is he that gave thee this authority?
| εἶπαν | spoke |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| Εἰπὸν | Tell |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: λέγω Sense: to speak, say. |
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| ἡμῖν | us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἐξουσίᾳ | authority |
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Parse: Noun, Dative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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| ταῦτα | these things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| ποιεῖς | You do |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ποιέω Sense: to make. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δούς | having given |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: διδῶ Sense: to give. |
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| σοι | to You |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| ἐξουσίαν | authority |
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Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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| ταύτην | this |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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Greek Commentary for Luke 20:2
Luke adds these words to what Mark and Matthew have. Second aorist active imperative for the old form ειπε eipe and with ending -ον on of the first aorist active. Westcott and Hort punctuate the rest of the sentence as an indirect question after ειπον eipon but the Revised Version puts a semicolon after “us” and retains the direct question. The Greek manuscripts have no punctuation. [source]
Reverse Greek Commentary Search for Luke 20:2
Ingressive aorist subjunctive. The verb is late from αγρα agra (a hunt or catching). It appears in the lxx and papyri. Here alone in the N.T. Luke 20:20 has the same idea, “that they may take hold of his speech” See discussion in Matthew. We have seen the scribes and Pharisees trying to do this very thing before (Luke 11:33.). Mark and Matthew note here the combination of Pharisees and Herodians as Mark did in Mark 3:6. Matthew speaks of “disciples” or pupils of the Pharisees while Luke calls them “spies” (ενκατετους enkathetous). [source]
So Luke 20:28 (Genesis 38:8; Deuteronomy 25:5.). Matthew has “said” (ειπεν eipen). [source]
So Luke 20:29. Matthew has “married” (γημας gēmas). [source]
Took hold of him. Luke 20:20; 1 Timothy 6:12. [source]
Mr. Hobart (“Medical Language of Luke”) says that the number of words referring to pregnancy, barrenness, etc., used by Luke, is almost as large as that used by Hippocrates. Compare Luke 1:31; Luke 1:24; Luke 2:5; Luke 1:7; Luke 20:28. All of these, except Luke 1:24, are peculiar to himself, and all, of course, in common use among medical writers. [source]
Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24, Luke 1:31, Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν en gastri echein Luke 21:23; εγκυος egkuos Luke 2:5; στειρα steira Luke 1:7; ατεκνος ateknos Luke 20:28). [source]
Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Exodus 2:14. Jesus is rendering unto Caesar the things of Caesar (Luke 20:25) and shows that his kingdom is not of this world (John 18:36). The word for divider or arbiter (μεριστης meristēs) is a late word from μεριζομαι merizomai (Luke 12:13) and occurs here only in the N.T. [source]
They did not have strength. An old verb ισχυω ischuō from ισχυς ischus (strength). They failed “to take hold (cf. Luke 20:20) of the saying before the people.” These “crack” students had made an ignominious failure and were not able to make a case for the surrender of Jesus to Pilate. He had slipped through their net with the utmost ease. [source]
Second aorist active indicative with first aorist vowel α a Probably they mean that they had caught Jesus in the act of doing these things (in flagrante delicto) rather than discovery by formal trial.Perverting our nation (διαστρεποντα το ετνος ημων diastrephonta to ethnos hēmōn). Present active participle of διαστρεπω diastrephō old verb to turn this way and that, distort, disturb. In the N.T. only here and Acts 13:10. The Sanhedrin imply that the great popularity of Jesus was seditious.Forbidding to give tribute to Caesar, Note object infinitive διδοναι didonai after the participle κωλυοντα kōluonta Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke 20:25).Saying that he himself is Christ a king (λεγοντα αυτον Χριστον βασιλεα ειναι legonta hauton Christon basilea einai). Note the indirect discourse here after the participle λεγοντα legonta with the accusative (αυτον hauton where αυτον auton could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word “Christ,” but “King” was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus. [source]
, Note object infinitive διδοναι didonai after the participle κωλυοντα kōluonta Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke 20:25).Saying that he himself is Christ a king (λεγοντα αυτον Χριστον βασιλεα ειναι legonta hauton Christon basilea einai). Note the indirect discourse here after the participle λεγοντα legonta with the accusative (αυτον hauton where αυτον auton could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word “Christ,” but “King” was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus. [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]
Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις Apokrisis (old word from αποκρινομαι apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
We must supply a participle with the article τωι tōi like απαιτουντι apaitounti (“to the one asking tribute”). So with the other words (to whom custom, τωι το τελος απαιτουντι tōi to telos apaitounti to whom fear, τωι τον ποβον απαιτουντι tōi ton phobon apaitounti to whom honour, τωι την τιμην απαιτουντι tōi tēn timēn apaitounti). Πορος Phoros is the tribute paid to a subject nation (Luke 20:22), while τελος telos is tax for support of civil government (Matthew 17:25). [source]
Old word from περω pherō to bring, especially the annual tax on lands, etc. (Luke 20:22; Luke 23:1). Paying taxes recognizes authority over us. Ministers of God‘s service (λειτουργοι τεου leitourgoi theou). Late word for public servant (unused λειτος leitos from Attic λεως leōs people, and εργω ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος theou diakonos in Romans 13:4. Attending continually Present active participle of the late verb προσκαρτερεω proskartereō (προς pros and καρτερεω kartereō from καρτος kartos or κρατος kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
See on Luke 20:23. [source]
Old word from πανουργος panourgos (παν εργον panergon), a doer of any deed (good or bad), clever, cunning, deceitful. See note on Luke 20:23. [source]
They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter. In craftiness (εν πανουργιαι en panourgiāi). Old word from πανουργος panourgos (παν εργον panergon), a doer of any deed (good or bad), clever, cunning, deceitful. See note on Luke 20:23. Handling deceitfully Present active participle of δολουντες doloō from δολοω dolos deceit (from δολος delō to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine. To every conscience of men (δελω pros pāsan suneidēsin anthrōpōn). Not to whim, foible, prejudice. See note on 2 Corinthians 3:1-6 for “commending” (προς πασαν συνειδησιν αντρωπων sunistanontes). [source]
Or more strictly, accepteth not the person of man. Parenthetical. Λαμβάνειν πρόσωπον toreceive or accept the face is a Hebraism. See on James 2:1. In O.T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N.T. only here and Luke 20:21, both in a bad sense. Similar Hebraistic expressions are βλέπειν εἰς πρόσωπον tolook at the face, Matthew 22:16: θαυμάζειν πρόσωπα toadmire the countenances, Judges 1:16: καυχᾶσθαι ἐν προσώπῳ toglory in the face, 2 Corinthians 5:12. [source]
See on Luke 20:23. The craft which gamblers use. [source]
Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among ( ἐξ ), which is further emphasized by the repetition of the preposition ἐκ (from ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ fromthe dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. [source]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
oP. Frequent in Luke and Acts. Occasionally in this strong sense, as Luke 20:20; Luke 23:26; Acts 18:17, but not usually. See Mark 8:23; Luke 9:47; Acts 9:27. [source]
Omit and. Principalities which are authorities. Ἁρχή beginning= that which begins: the leader, principality. See on Colossians 1:16; see on Judges 1:6; see on Acts 10:11. Only here in Pastorals. Ἑξουσία rightauthority. See on Mark 2:10; see on John 1:12; see on Colossians 1:16. Only here in Pastorals. For the combination principalities and powers, see on Luke 20:20. [source]
Inferential particle (τοι νυν toi class="normal greek">εχερχομαι nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of τον ονειδισμον αυτου περοντες exerchomai “Let us keep on going out there to him.” If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ “outside the camp” and take our stand with him there on Golgotha, “bearing his reproach” (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted “the reproach of the Messiah” (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1.) in it. This is the great passionate plea of the whole Epistle. [source]
From πρόσωπον , the countenance, and λαμβάνω , to receive. To receive the countenance is a Hebrew phrase. Thus Luke href="/desk/?q=lu+20:21&sr=1">Luke 20:21; Romans 2:11; and Judges 1:16. [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Common Greek idiom for ουκ ouk to appear after αρνεομαι arneomai like redundant μη mē in Luke 20:27; Hebrews 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, “He denied you had in him no right”). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον aeon they held) like the modern Jesus or Christ controversy. [source]
Except, if not.That denieth that Jesus is the Christ (ο αρνουμενος οτι Ιησους ουκ εστιν ο Χριστος ho arnoumenos hoti Iēsous ouk estin ho Christos). Common Greek idiom for ουκ ouk to appear after αρνεομαι arneomai like redundant μη mē in Luke 20:27; Hebrews 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, “He denied you had in him no right”). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον aeon they held) like the modern Jesus or Christ controversy.This is the antichrist The one just mentioned, Cerinthus himself in particular.Even he that denieth the Father and the Son (ο αρνουμενος τον πατερα και τον υιον ho arnoumenos ton patera kai ton huion). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John 5:23.). [source]
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, “the sheet knit at the four corners ( ἀρχαῖς );” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook. [source]
Rare word (Isocrates, Aristotle, Plutarch) from μεμπομαι memphomai to complain and μοιρα moira lot or fate. Here alone in N.T.Lusts (επιτυμιας epithumias). As in 2 Peter 3:3.Swelling So in 2 Peter 2:18 (big words).Showing respect of persons (ταυμαζοντες προσωπα thaumazontes prosōpa). Present active participle of ταυμαζω thaumazō to admire, to wonder at. Nowhere else in N.T. with προσωπα prosōpa but a Hebraism (in Leviticus 19:15; Job 13:10) like λαμβανειν προσωπον lambanein prosōpon (Luke 20:21) and βλεπειν προσωπον blepein prosōpon (Matthew 22:16) and προσοπωλεμπτεω prosopōlempteō (James 2:9). Cf. James 2:1.For the sake of advantage To themselves. See also Judges 1:11. The covetousness of these Gnostic leaders is plainly shown in 2 Peter 2:3, 2 Peter 2:14. For χαριν charin as preposition with genitive see Ephesians 3:1, Ephesians 3:14. [source]
So in 2 Peter 2:18 (big words).Showing respect of persons (ταυμαζοντες προσωπα thaumazontes prosōpa). Present active participle of ταυμαζω thaumazō to admire, to wonder at. Nowhere else in N.T. with προσωπα prosōpa but a Hebraism (in Leviticus 19:15; Job 13:10) like λαμβανειν προσωπον lambanein prosōpon (Luke 20:21) and βλεπειν προσωπον blepein prosōpon (Matthew 22:16) and προσοπωλεμπτεω prosopōlempteō (James 2:9). Cf. James 2:1.For the sake of advantage To themselves. See also Judges 1:11. The covetousness of these Gnostic leaders is plainly shown in 2 Peter 2:3, 2 Peter 2:14. For χαριν charin as preposition with genitive see Ephesians 3:1, Ephesians 3:14. [source]
Present active participle of ταυμαζω thaumazō to admire, to wonder at. Nowhere else in N.T. with προσωπα prosōpa but a Hebraism (in Leviticus 19:15; Job 13:10) like λαμβανειν προσωπον lambanein prosōpon (Luke 20:21) and βλεπειν προσωπον blepein prosōpon (Matthew 22:16) and προσοπωλεμπτεω prosopōlempteō (James 2:9). Cf. James 2:1. [source]