KJV: And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
YLT: and Simon answering said to him, 'Master, through the whole night, having laboured, we have taken nothing, but at thy saying I will let down the net.'
Darby: And Simon answering said to him, Master, having laboured through the whole night we have taken nothing, but at thy word I will let down the net.
ASV: And Simon answered and said, Master, we toiled all night, and took nothing: but at thy word I will let down the nets.
ἀποκριθεὶς | answering |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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Σίμων | Simon |
Parse: Noun, Nominative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Ἐπιστάτα | Master |
Parse: Noun, Vocative Masculine Singular Root: ἐπιστάτης Sense: any sort of superintendent or overseer. |
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δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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ὅλης | whole |
Parse: Adjective, Genitive Feminine Singular Root: ὅλος Sense: all, whole, completely. |
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νυκτὸς | night |
Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
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κοπιάσαντες | having toiled |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: κοπιάω Sense: to grow weary, tired, exhausted (with toil or burdens or grief). |
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οὐδὲν | nothing |
Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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ἐλάβομεν | have we taken |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: λαμβάνω Sense: to take. |
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ἐπὶ | at |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ῥήματί | word |
Parse: Noun, Dative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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σου | of You |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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χαλάσω | I will let down |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: χαλάω Sense: to loosen, slacken, relax. |
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δίκτυα | nets |
Parse: Noun, Accusative Neuter Plural Root: δίκτυον Sense: a net. |
Greek Commentary for Luke 5:5
Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24, Luke 8:45; Luke 9:33, Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ‘s authority. [source]
This verb is from κοπος kopos On the base of epi Acquiescence to show his obedience to Christ as “Master,” but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter‘s business and he really claimed superior knowledge on this occasion to that of Jesus. [source]
On the base of epi Acquiescence to show his obedience to Christ as “Master,” but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter‘s business and he really claimed superior knowledge on this occasion to that of Jesus. [source]
Used by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander. [source]
Relying on: on the ground of. [source]
From κόπος ,suffering, weariness; and therefore indicating exhausting toil. [source]
A general term for a net, whether for fish or fowl. See on Matthew 4:18. Some, as Rev., read τὰ δίκτυα ,the nets. [source]
Some texts read διερήσσετο , from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possibly, began to break. Trench suggests were at the point to break. The word occurs also at Luke 8:29; Acts 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds περιῤῥήγνυμι , of rending off clothes (see on Acts 16:22), and, προσρήγνυμι to beat violently (Luke 6:48, Luke 6:49). See on those passages. All the words occur in medical writings. [source]
Reverse Greek Commentary Search for Luke 5:5
See on Luke 5:5. [source]
See on Luke 5:5. [source]
Just like Peter, from extreme self-confidence and pride (Luke 5:5) to abject humilation. But his impulse here was right and sincere. His confession was true. He was a sinful man. [source]
See note on Luke 5:5 for discussion. Mark 4:38 has Teacher (Didaskale), Matthew 8:25 has Lord The repetition here shows the uneasiness of the disciples. [source]
Only in Luke in the N.T. as already four times (Luke 5:5; Luke 8:24, Luke 8:45; Luke 9:33).We forbade him (εκωλυομεν αυτον ekōluomen auton). Conative imperfect as in Mark 9:38, We tried to hinder him.Because he followeth not with us Present tense preserved for vividness where Mark has imperfect μετ ημων e4kolouthei Note also here “with us” (ημιν meth' hēmōn) where Mark has associative instrumental hēmin It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master‘s work in the Master‘s name and with the Master‘s power, but did not run with the group of the Twelve. [source]
See on Luke 5:5. [source]
The perfect tense. Rev., rightly, have labored, their labor showing its effects in the present case. On the word labor, see on Luke 5:5. Compare Joshua 24:13. [source]
My great one; my honorable sir. Explained by Jesus himself as διδάσκαλος , teacher (Matthew 23:8, where the proper reading is διδάσκαλος , instead of καθηγητὴς , guide, master, found in Matthew 23:10). Used by the Jews in addressing their teachers, and formed from a Hebrew root meaning great. It occurs commonly in John, and is found in Matthew and Mark, but not in Luke, who uses ἐπιστατής . See on Luke 5:5. [source]
“A spring of Jacob” (here and John 4:14), but πρεαρ phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19). Wearied Perfect active participle of κοπιαω kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). With his journey As a result Imperfect (descriptive) middle of κατεζομαι kathezomai “was sitting.” Thus Probably “thus wearied,” graphic picture. By the well Literally, “upon the curbstone of the well.” Sixth hour Roman time, about 6 p.m., the usual time for drawing water. [source]
See on Luke 5:5. [source]
Some MSS. have Μαριαμ Mariam the Hebrew form. The name indicates a Jewish Christian in Rome. Paul praises her toil. See note on Luke 5:5. [source]
Rev., toil. Unto weariness. See on Luke 5:5. [source]
Common late verb for weariness in toil (Luke 5:5), working with our own hands “Greeks despised manual labour; St. Paul glories in it” (Robertson and Plummer). Cf. Deissmann, Light, etc., p. 317. [source]
A.V. supplies of you, evidently with reference to property, which has already been touched upon in devour. The meaning is to take as a prey, as Luke 5:5. [source]
Unto weariness. See on Luke 5:5. The connection with the following ἀγωνιζόμενος contendingin the arena, seems to show that I labor has the special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10, where the correct reading is ἀγωνιζόμεθα westrive for ὀνειδιζόμεθα wesuffer reproach; and there is a similar combination, Philemon 2:16, run and labor. So Ignatius, Epistle to Polycarp, 6: “Labor ye one with another ( συγκοπιᾶτε ); strive together ( συναθλεῖτε , see Philemon 1:27); run together, suffer together, go to rest together, arise together ” (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: “Who have labored ( κοπιάσαντες ) much, and contended ( ἀγωνισάμενοι ) honorably” (ii. 7). See on 1 Corinthians 9:24-27. [source]
Locative case of the articular present passive participle of λεγω legō after επι epi as in Luke 5:5; Hebrews 11:4, “in the matter of the things being discussed.” The chief point Neuter singular of the adjective κεπαλαιος kephalaios (from κεπαλη kephalē head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), “the pith” (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan‘s Vocabulary). Such an high priest As the one described in chapters 4:16-7:28 and in particular Hebrews 7:26 He is himself a better priest than Aaron In this resumé (κεπελαιον kephelaion) the author gives the pith (κεπαλαιον kephalaion) of his argument, curiously enough with both senses of κεπαλαιον kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus: (1) The better covenant, Hebrews 8:7-13. (2) The better sanctuary, Hebrews 9:1-12. [source]