KJV: And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
YLT: And day having come, having gone forth, he went on to a desert place, and the multitudes were seeking him, and they came unto him, and were staying him -- not to go on from them,
Darby: And when it was day he went out, and went into a desert place, and the crowds sought after him, and came up to him, and would have kept him back that he should not go from them.
ASV: And when it was day, he came out and went into a desert place: and the multitudes sought after him, and came unto him, and would have stayed him, that he should not go from them.
| Γενομένης | Having arrived |
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Parse: Verb, Aorist Participle Middle, Genitive Feminine Singular Root: γίνομαι Sense: to become, i. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἡμέρας | daybreak |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐξελθὼν | having gone out |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ἐπορεύθη | He went |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἔρημον | a solitary |
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Parse: Adjective, Accusative Masculine Singular Root: ἔρημος Sense: solitary, lonely, desolate, uninhabited. |
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| τόπον | place |
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Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| ὄχλοι | crowds |
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Parse: Noun, Nominative Masculine Plural Root: ὄχλος Sense: a crowd. |
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| ἐπεζήτουν | were seeking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἐπιζητέω Sense: to enquire for, seek for, search for, seek diligently. |
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| ἦλθον | they came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἔρχομαι Sense: to come. |
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| ἕως | up to |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| κατεῖχον | were detaining |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: κατέχω Sense: to hold back, detain, retain. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πορεύεσθαι | to go |
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Parse: Verb, Present Infinitive Middle or Passive Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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Greek Commentary for Luke 4:42
Genitive absolute with aorist middle participle. Mark 1:35 notes it was “a great while before day” (which see note for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark 1:35). [source]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Imperfect tense: were seeking. [source]
Stronger than came to; for ἕως is even up to, showing that they did not discontinue their search until they found him. Mark's narrative here is fuller and more graphic. [source]
Reverse Greek Commentary Search for Luke 4:42
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
Ablative case of the articular first aorist passive infinitive of βαπτιζω baptizō with the redundant negative after the verb of hindering The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné{[28928]}š (papyri). Without it see note on Matthew 19:14 and note on Acts 8:36, and with it see note on Luke 4:42, note on Luke 24:16; and note on Acts 14:18. Cf. Robertson, Grammar, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind Literally, Can any one cut off the water from the being baptized as to these? Meyer: “The water is in this animated language conceived as the element offering itself for the baptism.” As well as we (ως και ημεις hōs kai hēmeis). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts 8:36). [source]
Not possess: compare Romans 1:21. Rev., correctly, hold down; i.e., hinder or repress. Compare 2 Thessalonians 2:6, 2 Thessalonians 2:7; Luke 4:42. [source]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
“Wishing to love life.” This present life. The lxx expressions are obscure Hebraisms. The lxx has αγαπων agapōn (participle present active of αγαπαω agapaō not the infinitive αγαπαιν agapāin him refrain Third person singular first aorist active imperative of παυω pauō to make stop, whereas the lxx has παυσον pauson (second person singular).His tongue (την γλωσσαν tēn glōssan). See James 3:1-12.That they speak no guile Purpose clause with genitive article του tou (negative μη mē) and the first aorist active infinitive of λαλεω laleō But it can also be explained as the ablative case with the redundant negative μη mē after a verb of hindering (παυσατω pausatō) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.” [source]
Purpose clause with genitive article του tou (negative μη mē) and the first aorist active infinitive of λαλεω laleō But it can also be explained as the ablative case with the redundant negative μη mē after a verb of hindering (παυσατω pausatō) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.” [source]