KJV: And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
YLT: and having come down with them, he stood upon a level spot, and a crowd of his disciples, and a great multitude of the people from all Judea, and Jerusalem, and the maritime Tyre and Sidon, who came to hear him, and to be healed of their sicknesses,
Darby: and having descended with them, he stood on a level place, and a crowd of his disciples, and a great multitude of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases;
ASV: and he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases;
| καταβὰς | having descended |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| ἔστη | He stood |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| τόπου | a place |
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Parse: Noun, Genitive Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| πεδινοῦ | level |
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Parse: Adjective, Genitive Masculine Singular Root: πεδινός Sense: level, plain. |
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| ὄχλος | a crowd |
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Parse: Noun, Nominative Masculine Singular Root: ὄχλος Sense: a crowd. |
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| πολὺς | large |
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Parse: Adjective, Nominative Masculine Singular Root: πολύς Sense: many, much, large. |
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| μαθητῶν | of disciples |
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Parse: Noun, Genitive 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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| πλῆθος | a multitude |
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Parse: Noun, Nominative Neuter Singular Root: πλῆθος Sense: a multitude. |
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| πολὺ | great |
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Parse: Adjective, Nominative Neuter Singular Root: πολύς Sense: many, much, large. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λαοῦ | people |
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Parse: Noun, Genitive Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| Ἰερουσαλὴμ | Jerusalem |
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Parse: Noun, Genitive Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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| παραλίου | sea coast |
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Parse: Adjective, Genitive Feminine Singular Root: παράλιος Sense: by the sea, maritime, the sea coast. |
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| Τύρου | of Tyre |
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Parse: Noun, Genitive Feminine Singular Root: Τύρος Sense: a Phoenician city on the Mediterranean, very ancient, large, splendid, flourishing in commerce, and powerful by land and sea. |
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| Σιδῶνος | Sidon |
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Parse: Noun, Genitive Feminine Singular Root: Σιδών Sense: an ancient and wealthy city of Phoenicia, on the east coast of the Mediterranean Sea, less than 20 miles (30 km) north of Tyre. |
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Greek Commentary for Luke 6:17
Second aorist active participle of καταβαινω katabainō common verb. This was the night of prayer up in the mountain (Mark 3:13; Luke 6:12) and the choice of the Twelve next morning. The going up into the mountain of Matthew 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he “sat down” (Matthew 5:1), above the plain or “level place” It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see notes on Matthew 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ‘s conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Matthew 5:1 speaks of “the multitudes” and “his disciples.” Luke 6:17 notes “a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon.” They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from “the sea coast of Tyre and Sidon” “to hear him and to be healed (ιατηναι iathēnai first aorist passive of ιαομαι iaomai) of their diseases.” [source]
There is no article. More literally, and better, as Rev., in a plain or level place. There is a discrepancy in the two narratives. Matthew says he went up into the mountain and sat down. Luke 6:17-19are peculiar to Luke. [source]
See on Luke 5:17. [source]
Reverse Greek Commentary Search for Luke 6:17
This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark 3:13-19) and Luke (Luke 6:12-16) state that Jesus “chose” them, “appointed” them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke 6:17). Simon heads the list The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer Iscariot is usually explained as “man of Kerioth” down near Edom (Joshua 15:25). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark 6:7). Matthew names them in pairs, probably as they were sent out. [source]
Inchoative imperfect, began to teach. He sat down on the mountain side as the Jewish rabbis did instead of standing. It was a most impressive scene as Jesus opened his mouth wide and spoke loud enough for the great throng to hear him. The newly chosen twelve apostles were there, “a great number of disciples and a great number of the people” (Luke 6:17). [source]
Even in this heathen territory the fame of Jesus was known. When the Sermon on the Mount was preached people were there from “the sea coast of Tyre and Sidon” (Luke 6:17). [source]
On πονηρός , evil, see Luke 3:19. It is applied to evil spirits by Luke only, with the single exception of Matthew 12:45. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See Luke 6:17, Luke 6:18; Luke 8:2; Luke 13:32. [source]
There is no article. More literally, and better, as Rev., in a plain or level place. There is a discrepancy in the two narratives. Matthew says he went up into the mountain and sat down. Luke 6:17-19are peculiar to Luke. [source]
Second aorist active participle of καταβαινω katabainō common verb. This was the night of prayer up in the mountain (Mark 3:13; Luke 6:12) and the choice of the Twelve next morning. The going up into the mountain of Matthew 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he “sat down” (Matthew 5:1), above the plain or “level place” It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see notes on Matthew 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ‘s conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Matthew 5:1 speaks of “the multitudes” and “his disciples.” Luke 6:17 notes “a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon.” They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from “the sea coast of Tyre and Sidon” “to hear him and to be healed (ιατηναι iathēnai first aorist passive of ιαομαι iaomai) of their diseases.” [source]