KJV: And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
YLT: And he said unto them, 'Certainly ye will say to me this simile, Physician, heal thyself; as great things as we heard done in Capernaum, do also here in thy country;'
Darby: And he said to them, Ye will surely say to me this parable, Physician, heal thyself; whatsoever we have heard has taken place in Capernaum do here also in thine own country.
ASV: And he said unto them, Doubtless ye will say unto me this parable, Physician, heal thyself: whatsoever we have heard done at Capernaum, do also here in thine own country.
εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Πάντως | Surely |
Parse: Adverb Root: πάντως Sense: altogether. |
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ἐρεῖτέ | you will say |
Parse: Verb, Future Indicative Active, 2nd Person Plural Root: λέγω Sense: to utter, speak, say. |
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μοι | to Me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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παραβολὴν | proverb |
Parse: Noun, Accusative Feminine Singular Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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ταύτην | this |
Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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Ἰατρέ | Physician |
Parse: Noun, Vocative Masculine Singular Root: ἰατρός Sense: a physician. |
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θεράπευσον | heal |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: θεραπεύω Sense: to serve, do service. |
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σεαυτόν | yourself |
Parse: Personal / Possessive Pronoun, Accusative Masculine 2nd Person Singular Root: σεαυτοῦ Sense: thyself, thee. |
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ὅσα | Whatsoever |
Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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ἠκούσαμεν | we have heard |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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γενόμενα | has been done |
Parse: Verb, Aorist Participle Middle, Accusative Neuter Plural Root: γίνομαι Sense: to become, i. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Καφαρναοὺμ | Capernaum |
Parse: Noun, Accusative Feminine Singular Root: Καπερναούμ Sense: a flourishing city of Galilee situated on the western shore of the Sea of Galilee or Lake of Gennesaret, near the place where the Jordan flows into the lake. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ὧδε | here |
Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
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πατρίδι | hometown |
Parse: Noun, Dative Feminine Singular Root: πατρίς Sense: one’s native country. |
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σου | of You |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
Greek Commentary for Luke 4:23
Adverb. Literally, at any rate, certainly, assuredly. Cf. Acts 21:22; Acts 28:4. [source]
See discussion on Matthew 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη parabolē in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero‘s Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. “Establish your claims by direct evidence” (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew 27:40, Matthew 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done (ηκουσαμεν γενομενα ēkousamen genomena). The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24). [source]
Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
Lit., by all means. Rev., doubtless, [source]
Rev., parable. See on Matthew 13:3. Wyc., likeness. [source]
A saying which Luke alone recordsand which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (Matthew 27:40, Matthew 27:42). [source]
Reverse Greek Commentary Search for Luke 4:23
From παρά , beside, and βάλλω , to throw. A parable is a form of teaching in which one thing is thrown beside another. Hence its radical idea is comparison. Sir John Cheke renders biword, and the same idea is conveyed by the German Beispiela pattern or example; beibeside, and the old high German speldiscourse or narration. The word is used with a wide range in scripture, but always involves the idea of comparison:1.Of brief sayings, having an oracular or proverbial character. Thus Peter (Matthew 15:15), referring to the words “If the blind lead the blind,” etc., says, “declare unto us thisparable. ” Compare Luke 6:39. So of the patched garment (Luke 5:36), and the guest who assumes the highest place at the feast (Luke 14:7, Luke 14:11). Compare, also, Matthew 24:39; Mark 13:28.2.Of a proverb. The word for proverb ( παροιμία ) has the same idea at the root as parable. It is παρά , beside, οἶμος , a way or road. Either a trite, wayside saying (Trench), or a path by the side of the high road (Godet). See Luke 4:23; 1 Samuel 24:13. 3.Of a song or poem, in which an example is set up by way of comparison. See Micah 2:4; Habakkuk 2:6. -DIVIDER- -DIVIDER- 4.Of a word or discourse which is enigmatical or obscure until the meaning is developed by application or comparison. It occurs along with the words αἴνιγμα , enigma, and πρόβλημα , a problem, something put forth or proposed ( πρό , in front βάλλω , to throw ). See Psalm 49:4 (Sept. 48:4); Psalm 78:2 (Sept. 77:2); Proverbs 1:6, where we have παραβολὴν , parable; σκοτεινὸν λόγον , dark saying; and αἰνίγματα , enigmas. Used also of the sayings of Balaam (Numbers 23:7, Numbers 23:18; Numbers 24:3, Numbers 24:15).In this sense Christ uses parables symbolically to expound the mysteries of the kingdom of God; as utterances which conceal from one class what they reveal to another (Matthew 13:11-17), and in which familiar facts of the earthly life are used figuratively to expound truths of the higher life. The un-spiritual do not link these facts of the natural life with those of the supernatural, which are not discerned by them (1 Corinthians 2:14), and therefore they need an interpreter of the relation between the two. Such symbols assume the existence of a law common to the natural and spiritual worlds under which the symbol and the thing symbolized alike work; so that the one does not merely resemble the other superficially, but stands in actual coherence and harmony with it. Christ formulates such a law in connection with the parables of the Talents and the Sower. “To him that hath shall be given. From him that hath not shall be taken away.” That is a law of morals and religion, as of business and agriculture. One must have in order to make. Interest requires capital. Fruit requires not only seed but soil. Spiritual fruitfulness requires an honest and good heart. Similarly, the law of growth as set forth in the parable of the Mustard Seed, is a law common to nature and to the kingdom of God. The great forces in both kingdoms are germinal, enwrapped in small seeds which unfold from within by an inherent power of growth.5. A parable is also an example or type; furnishing a model or a warning; as the Good Samaritan, the Rich Fool, the Pharisee and the Publican. The element of comparison enters here as between the particular incident imagined or recounted, and all cases of a similar kind.The term parable, however, as employed in ordinary Christian phraseology, is limited to those utterances of Christ which are marked by a complete figurative history or narrative. It is thus defined by Goebel (“Parables of Jesus”). “A narrative moving within the sphere of physical or human life, not professing to describe an event which actually took place, but expressly imagined for the purpose of representing, in pictorial figure, a truth belonging to the sphere of religion, and therefore referring to the relation of man or mankind to God.” In form the New Testament parables resemble the fable. The distinction between them does not turn on the respective use of rational and irrational beings speaking and acting. There are fables where the actors are human. Nor does the fable always deal with the impossible, since there are fables in which an animal, for instance, does nothing contrary to its nature. The distinction lies in the religious character of the New Testament parable as contrasted with the secular character of the fable. While the parable exhibits the relations of man to God, the fable teaches lessons of worldly policy or natural morality and utility. “The parable is predominantly symbolic; the fable, for the most part, typical, and therefore presents its teaching only in the form of example, for which reason it chooses animals by preference, not as symbolic, but as typical figures; never symbolic in the sense in which the parable mostly is, because the higher invisible world, of which the parable sees and exhibits the symbol in the visible world of nature and man, lies far from it. Hence the parable can never work with fantastic figures like speaking animals, trees,” etc. (Goebel, condensed). -DIVIDER- -DIVIDER- The parable differs from the allegory in that there is in the latter “an interpenetration of the thing signified and the thing signifying; the qualities and properties of the first being attributed to the last,” and the two being thus blended instead of being kept distinct and parallel. See, for example, the allegory of the Vine and the Branches (John 15) where Christ at once identifies himself with the figure' “I am the true vine.” Thus the allegory, unlike the parable, carries its own interpretation with it. -DIVIDER- -DIVIDER- Parable and proverb are often used interchangeably in the;New Testament; the fundamental conception being, as we have seen, the same in both, the same Hebrew word representing both, and both being enigmatical. They differ rather in extent than in essence; the parable being a proverb expanded and carried into detail, and being necessarily figurative, which the proverb is not; though the range of the proverb is wider, since the parable expands only one particular case of a proverb. (See Trench, “Notes on the Parables,” Introd.) [source]
The word occurs but once outside of John's writings (2 Peter 2:22). The usual word for parable is παραβολή , which is once rendered proverb in the A.V. (Luke 4:23, changed to parable by Rev.), and which occurs nowhere in John. For the distinction see on Matthew 13:3. [source]
Old word for proverb from παρα para (beside) and οιμος oimos way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25, John 16:29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη parabolē occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the lxx. Παραβολη Parabolē is used as a proverb (Luke 4:23) just as παροιμια paroimia is in 2 Peter 2:22. Here clearly παροιμια paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια paroimia to the Pharisees, “but they understood not what things they were which he spake unto them” Second aorist active indicative of γινωσκω ginōskō and note ην ēn in indirect question as in John 2:25 and both the interrogative τινα tina and the relative α ha “Spake” (imperfect ελαλει elalei) should be “Was speaking or had been speaking.” [source]
Παντως Pantōs is old adverb, by all means, altogether, wholly, certainly as here and Acts 28:4; Luke 4:23; 1 Corinthians 9:10. This future middle of ακουω akouō is the usual form instead of ακουσω akousō There was no way to conceal Paul‘s arrival nor was it wise to do so. B C and several cursives omit δει πλητος συνελτειν dei plēthos sunelthein (The multitude must needs come together). [source]
Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). [source]
Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη kremamai late form for κρεμαμενον εκ της χειρος αυτου kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω Justitia (Page). The natives speak of δικη @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER- -DIVIDER- [source]