KJV: And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
YLT: and when it became day, he called near his disciples, and having chosen from them twelve, whom also he named apostles,
Darby: And when it was day he called his disciples, and having chosen out twelve from them, whom also he named apostles:
ASV: And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles:
| ἐγένετο | it became |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἡμέρα | day |
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Parse: Noun, Nominative 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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| προσεφώνησεν | He called to [Him] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: προσφωνέω Sense: to call to, to address by calling. |
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| μαθητὰς | disciples |
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Parse: Noun, Accusative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐκλεξάμενος | having chosen out |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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| δώδεκα | twelve |
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Parse: Adjective, Accusative Masculine Plural Root: δώδεκα Sense: twelve. |
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| οὓς | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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| ἀποστόλους | apostles |
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Parse: Noun, Accusative Masculine Plural Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
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| ὠνόμασεν | He named |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὀνομάζω Sense: to name. |
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Greek Commentary for Luke 6:13
When day came, after the long night of prayer. [source]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε exelexasthe and εχελεχαμην exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
Mark has ἐποίησεν he made orconstituted. [source]
Peculiar to Luke. [source]
Reverse Greek Commentary Search for Luke 6:13
Compare disciples, Matthew 10:1. Apostles is the official term, used here for the first time. They were merely learners (disciples, μαθηταὶ ) until Christ gave them authority. From ἀποστέλλω , to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer (“Biblico-Theological Lexicon”) suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Hebrews 3:1), and in a very general sense to denote an:), one sent (2 Corinthians 8:23; Philemon 2:25). [source]
The or his, referring to them as already chosen, though he nowhere relates their choosing. See Mark 3:14; Luke 6:13. [source]
This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Matthew 19:28; Luke 22:30; Revelation 21:14, Revelation 21:15). Luke (Luke 6:13-16) also gives the list of the twelve at this point while Matthew (Matthew 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Acts 1:13. See discussion of the names of the apostles on Matthew 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. [source]
Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in Luke 6:13 and probably so here. The meaning is that Jesus himself gave the name apostle or missionary It is applied also to Paul on a par with the twelve (Galatians 1:1, Galatians 1:11., etc.) and also to Barnabas (Acts 14:14), and perhaps also to Timothy and Silas (1 Timothy 2:6.). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, that they might be with him They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce‘s The Training of the Twelve. The very word ινα ωσιν μετ αυτου apostolos is from και ινα αποστελληι αυτους apostellō There were two purposes in sending them forth expressed by two infinitives, one to preach This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other. [source]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε exelexasthe and εχελεχαμην exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
As in John 13:11, he here refers to Judas whose treachery is no surprise to Jesus (John 6:64, John 6:70). Whom I have chosen Indirect question, unless τινας tinas is here used as a relative like ους hous The first aorist middle indicative of εκλεγω eklegō is the same form used in John 6:70. Jesus refers to the choice (Luke 6:13 εκλεχαμενος eklexamenos this very word again) of the twelve from among the large group of disciples. [source]
First aorist middle indicative of εκλεγω eklegō See this same verb and tense used for the choice of the disciples by Christ (John 6:70; John 13:18; John 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke 6:13). So Paul was “a vessel of choice” Appointed First aorist active indicative Second aorist active subjunctive of διδωμι didōmi with ινα hina (purpose clause). Cf. John 14:13 for the same purpose and promise, but with ποιησω poiēsō (I shall do). See also John 16:23, John 16:26. [source]
First aorist passive indicative of αναλαμβανω analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις analēmpsis of the Ascension. Had given commandment (εντειλαμενος enteilamenos). First aorist middle participle of εντελλω entellō (from εν en and τελλω tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]