KJV: And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
YLT: And they said unto him, 'Wherefore do the disciples of John fast often, and make supplications -- in like manner also those of the Pharisees -- but thine do eat and drink?'
Darby: And they said to him, Why do the disciples of John fast often and make supplications, in like manner those also of the Pharisees, but thine eat and drink?
ASV: And they said unto him, The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| εἶπαν | they said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| μαθηταὶ | disciples |
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Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| Ἰωάννου | of John |
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Parse: Noun, Genitive Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| νηστεύουσιν | fast |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: νηστεύω Sense: to abstain as a religious exercise from food and drink: either entirely, if the fast lasted but a single day, or from customary and choice nourishment, if it continued several days. |
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| πυκνὰ | often |
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Parse: Adjective, Accusative Neuter Plural Root: πυκνός Sense: thick, dense, compact. |
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| δεήσεις | prayers |
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Parse: Noun, Accusative Feminine Plural Root: δέησις Sense: need, indigence, want, privation, penury. |
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| ποιοῦνται | make |
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Parse: Verb, Present Indicative Middle, 3rd Person Plural Root: ποιέω Sense: to make. |
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| ὁμοίως | likewise |
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Parse: Adverb Root: ὁμοίως Sense: likewise, equally, in the same way. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Φαρισαίων | Pharisees |
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Parse: Noun, Genitive Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| σοὶ | of You |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 2nd Person Plural Root: σός Sense: thy, thine. |
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| ἐσθίουσιν | eat |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἐσθίω Sense: to eat. |
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| πίνουσιν | drink |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: πίνω Sense: to drink. |
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Greek Commentary for Luke 5:33
Only in Luke. Common word for thick, compact, often. [source]
Only in Luke.But thine (οι δε σοι hoi de soi). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark 2:18; Matthew 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism. [source]
Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark 2:18; Matthew 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism. [source]
Only here, Acts 24:26; 1 Timothy 5:23. The word literally means close-packed, as a thicket, or the plumage of a bird. [source]
Used by no other evangelist. From δέομαι , to want, and hence distinctively of petitionary prayer. In classical Greek the word is not restricted to sacred uses, but is employed of requests preferred to men. Rev., more correctly, supplications. [source]
Reverse Greek Commentary Search for Luke 5:33
Imperfect: was beseeching. See on prayers, Luke 5:33. Rev., prayed. Beseech is used to render παρακαλέω (Mark 5:10). See on consolation, Luke 6:24. Παρακαλέω , beseech, is used of prayer to God in only one instance, 2 Corinthians 12:8, where Paul besought the Lord to remove the thorn in the flesh. Frequently or requests to Christ while on earth. Δεομαι , to pray, often of prayer to God (Matthew 9:38; Luke 10:2; Acts 8:22). It is noticeable that in Luke 8:28, where the demons address Christ as the Son of the highest God, they say δέομαι , I pray. In Luke 8:31, Luke 8:32, where they ask not to be sent away, and to be allowed to enter into the swine, they say παρακαλέω , I beseech. The restored man, recognizing Jesus' divine power, prayed ( ἐδεῖτο ) to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament. [source]
See on prayers, Luke 5:33. [source]
. Not in the Greek, asyndeton Supply προσευχομενος proseuchomenos (praying), complementary or supplementary participle.Teach us Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
See on prayers, Luke 5:33.“Unheard by all but angel earsThe good Cornelius knelt alone,Nor dream'd his prayers and tearsWould help a world undone.“The while upon his terrac'd roofThe lov'd apostle to his Lord,In silent thought aloofFor heavenly vision soared.”Keble,Christian Year. [source]
Comparative adverb of πυκνος puknos old word, in N.T. only here and Luke 5:33 which see and 1 Timothy 5:23. Kin to πυγμη pugmē (Mark 7:3) which see from πυκω pukō thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense ελπιζων elpizōn), kept on sending for him (present tense μεταπεμπομενος metapempomenos), and kept on communing (imperfect active ωμιλει hōmilei from ομιλεω homileō old word as in Acts 20:11; Luke 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again. [source]
See on Luke 5:33. [source]
General and special. See on Luke 5:33; see on Luke 8:38. Προσευχή prayeronly of prayer to God. The two words often occur together, as Ephesians 6:18; 1 Timothy 2:1; 1 Timothy 5:5. [source]
Rev., better, supplication. See on Luke 5:33. [source]
This use of often as an adjective appears in earlier English. So Chaucer: “Ofte sythes” or “tymes ofte,” many times. Shakespeare: “In which my often rumination wraps me in a most humorous sadness” (As you like it, IV. i. 19). And Ben Jonson:“The jolly wassal walks the often round.”The Forest, iii.Even Tennyson:“Wrench'd or broken limb - an often chanceIn those brain-stunning shocks and tourney-falls.”Gareth and Lynette. Πυκνός oftenvery common in Class. Originally, close, compact, comp. Lat. frequens. In this sense Luke href="/desk/?q=lu+5:33&sr=1">Luke 5:33; Acts 24:26. Ἁσθένεια weaknessinfirmity, only here in Pastorals. In the physical sense, as here, Luke 5:15; Luke 8:2; John 5:5; Galatians 4:13. In the ethic sense, Romans 6:19; Romans 8:26. [source]
The phrase occurs Luke 5:33; Philemon 1:4. olxx. oClass. Δέησις is petitionary prayer. Προσευχὴ prayeris limited to prayer to God, while δέησις may be addressed to men. The two are associated, 1 Timothy 5:5: the inverse order, Ephesians 6:18; Philemon 4:6. [source]
Present middle imperative of ολιγωι chraomai with instrumental case. The emphasis is on δια τον στομαχον oligōi (a little). For thy stomach‘s sake (στομα dia ton stomachon). Old word from τας πυκνας σου αστενειας stoma (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word “stomach.” Thine often infirmities Αστενειας Puknos is old word, dense, frequent. In N.T. only here, Luke 5:33; Acts 24:26. Astheneias = weaknesses, lack of strength (Romans 8:26). Timothy was clearly a semi-invalid. [source]
Αστενειας Puknos is old word, dense, frequent. In N.T. only here, Luke 5:33; Acts 24:26. Astheneias = weaknesses, lack of strength (Romans 8:26). Timothy was clearly a semi-invalid. [source]