KJV: And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:
YLT: and they questioned him, saying, 'Teacher, we have known that thou dost say and teach rightly, and dost not accept a person, but in truth the way of God dost teach;
Darby: And they asked him saying, Teacher, we know that thou sayest and teachest rightly, and acceptest no man's person, but teachest with truth the way of God:
ASV: And they asked him, saying, Teacher, we know that thou sayest and teachest rightly, and acceptest not the person of any , but of a truth teachest the way of God:
| ἐπηρώτησαν | they questioned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπερωτάω Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate. |
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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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| Διδάσκαλε | Teacher |
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Parse: Noun, Vocative Masculine Singular Root: διδάσκαλος Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man. |
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| οἴδαμεν | we know |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὀρθῶς | rightly |
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Parse: Adverb Root: ὀρθῶς Sense: rightly. |
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| λέγεις | You speak |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: λέγω Sense: to say, to speak. |
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| διδάσκεις | teach |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: διδάσκω Sense: to teach. |
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| λαμβάνεις | receive |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: λαμβάνω Sense: to take. |
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| πρόσωπον | [any] person |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| ἐπ’ | on the basis of |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἀληθείας | truth |
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Parse: Noun, Genitive Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| ὁδὸν | way |
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Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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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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| 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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Greek Commentary for Luke 20:21
Matthew (Matthew 22:16) notes that these “spies” were “disciples” (students) of the Pharisees and Mark (Mark 12:13) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme. [source]
Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word προσωπολεμπσια prosōpolempsia (James 2:1) comes. Originally it meant to lift the face, to lift the countenance, to regard the face, to accept the face value. See Mark 12:13-17; and Matthew 22:15-22 for discussion of details here. They both have βλεπεις blepeis here. [source]
See on James 2:1. [source]
Reverse Greek Commentary Search for Luke 20:21
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]
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]
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]
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]
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]
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]