The Meaning of Luke 6:2 Explained

Luke 6:2

KJV: And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?

YLT: and certain of the Pharisees said to them, 'Why do ye that which is not lawful to do on the sabbaths?'

Darby: But some of the Pharisees said to them, Why do ye what is not lawful to do on the sabbath?

ASV: But certain of the Pharisees said, Why do ye that which it is not lawful to do on the sabbath day?

KJV Reverse Interlinear

And  certain  of the Pharisees  said  unto them,  Why  do ye  that which  is  not  lawful  to do  on  the sabbath days? 

What does Luke 6:2 Mean?

Context Summary

Luke 6:1-11 - The Right Use Of The Sabbath
It was a brave and bold step for Jesus to set Himself against the ritualistic proscriptions of the ruling religious party of His age. How many who had hoped that He would redeem Israel, must have been hurt by what seemed to be ruthless iconoclasm. But there was no hope of the holy thoughts of God ever emerging from the mass of hide-bound rules and regulations with which the Pharisees had covered them, unless the frost of literalism was broken up with a strong hand. Christ was not destroying religion, but freeing it from the formalist. Reality, reality! Be true and real!
The grave question today is, whether, in our revolt from Puritan strictness in observing Sunday, we have not gone to the other extreme. The Church of God will have to stand for God's day, not only for God's sake, but for the sake of the masses, who are menaced by a seven-days' working week. The Sabbath was made for man; he needs it. If God made it for him, let God's children preserve it. [source]

Chapter Summary: Luke 6

1  Jesus reproves the Pharisees;
12  chooses apostles;
17  heals the diseased;
20  preaches to his disciples before the people: the beattitudes;
27  Love your Enemy
37  Do not Judge
43  A Tree and Its Fruit
46  The House on the Rock

Greek Commentary for Luke 6:2

Not lawful []
See on Matthew 12:2. [source]

Reverse Greek Commentary Search for Luke 6:2

Mark 14:41 It is enough [απεχει]
Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann‘s Light from the Ancient East and Moulton and Milligan‘s Vocabulary) furnish many examples of it as a receipt for payment in full. See also Matthew 6:2.; Luke 6:24; Philemon 4:18 for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. “This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate” (Swete). See further Matthew 26:45 for the approach of Judas. [source]
Luke 9:27 The kingdom of God []
See on sa40" translation="">Luke 6:20.sa40 [source]
Luke 8:38 Besought [ἐδέετο]
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]
Luke 7:4 They besought him instantly [παρεκάλουν σπουδαίως]
On besought, see on Luke 6:24. Instantly, which commonly means at once, is used in its older meaning, pressingly, from the Latin instare, to urge or press upon. So Romans 12:12, “instant in prayer.” Wyc., prayed busily. [source]
Luke 6:24 Consolation [παράκλησις]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 6:20 Kingdom of God [ἡ βασιλεία τοῦ θεοῦ]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER-
-DIVIDER-
The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER-
This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER-
-DIVIDER-
[source]

Luke 11:40 Howbeit [πλην]
See note on Luke 6:24. Instead of devoting so much attention to the outside. [source]
Luke 6:25 Now [νυν]
Here twice as in Luke 6:21 in contrast with future punishment. The joys and sorrows in these two verses are turned round, measure for measure reversed. The Rich Man and Lazarus (Luke 16:19-31) illustrate these contrasts in the present and the future. [source]
Luke 6:34 To receive again as much [ινα απολαβωσιν τα ισα]
Second aorist active subjunctive of απολαμβανω — apolambanō old verb, to get back in full like απεχω — apechō in Luke 6:24. Literally here, “that they may get back the equal” (principal and interest, apparently). It could mean “equivalent services.” No parallel in Matthew. [source]
Luke 6:35 But [πλην]
Plain adversative like πλην — plēn in Luke 6:24. Never despairing Μηδεν — Mēden is read by A B L Bohairic and is the reading of Westcott and Hort. The reading μηδενα — mēdena is translated “despairing of no man.” The Authorized Version has it “hoping for nothing again,” a meaning for απελπιζω — apelpizō with no parallel elsewhere. Field (Otium Nor.iii. 40) insists that all the same the context demands this meaning because of απελπιζειν — apelpizein in Luke 6:34, but the correct reading there is ελπιζειν — elpizein not απελπιζειν — apelpizein Here Field‘s argument falls to the ground. The word occurs in Polybius, Diodorus, lxx with the sense of despairing and that is the meaning here. D and Old Latin documents have nihil desperantes, but the Vulgate has nihil inde sperantes (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. “On the strength of it Popes and councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest, and Christians were forbidden to take it, money lending passed into the hands of the Jews, and added greatly to the unnatural detestation in which Jews were held” (Plummer). By “never despairing” or “giving up nothing in despair” Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases. [source]
John 5:27 The Son of man []
Better, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and Revelation 1:13; Revelation 14:14. See on Luke 6:22. [source]
John 3:3 Kingdom of God []
See on Luke 6:20. [source]
John 11:31 To weep [ἵνα κλαύσῃ]
Rev., in margin, wail. The word means loud weeping. See Matthew 2:18; Mark 5:38; and on Luke 6:21; Luke 7:32. [source]
John 14:16 Comforter [παράκλητον]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
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[source]

John 6:5 Lifting up his eyes [επαρας τους οπταλμους]
First aorist active participle of επαιρω — epairō See the same phrase in John 4:35 where it is also followed by τεαομαι — theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς — ochlos polus (here πολυς οχλος — polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Numbers 11:13-22; Matthew 15:33). See Mark 8:4 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα — hina and the second aorist active subjunctive of εστιω — esthiō (defective verb). [source]
Acts 7:56 The Son of man []
A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luke 6:22. [source]
Acts 23:2 To smite him on the mouth [τυπτειν αυτου το στομα]
See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω — tuptō is also used). [source]
Acts 23:2 Them that stood by him [τοις παρεστωσιν αυτωι]
Dative case of second perfect participle of παριστημι — paristēmi to place, and intransitive. See the same form in Acts 23:4 To smite him on the mouth (τυπτειν αυτου το στομα — tuptein autou to stoma). See Luke 12:45 and Luke 18:13. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul‘s self-assertion while on trial before his judges. “The act was illegal and peculiarly offensive to a Jew at the hands of a Jew” (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω — tuptō is also used). [source]
Romans 14:17 The kingdom of God []
See on Luke 6:20, and compare Matthew 3:2. “The heavenly sphere of life in which God's word and Spirit govern, and whose organ on earth is the Church” (Lange). Not the future, messianic kingdom. [source]
Romans 12:8 Exhortation []
Aimed at the heart and will. See on consolation, Luke 6:24. Compare 1 Corinthians 14:3; Acts 4:36, where Rev. gives son of exhortation. [source]
Romans 12:1 I beseech [παρακαλῶ]
See on consolation, Luke 6:24. [source]
Romans 1:1 Separated unto the gospel of God [ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ]
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and “chosen vessel,” Acts 9:15. The verb means “to mark off ( ἀπό ) from others by a boundary ( ὅρος ).” It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew. [source]
Romans 12:14 And curse not [και μη καταραστε]
Present middle imperative with μη — mē Like Matthew 5:44 in spirit, not a quotation, but a reminiscence of the words of Jesus. The negative addition gives emphasis. See Luke 6:28 for the old verb καταραομαι — kataraomai from καταρα — katara (curse). [source]
Romans 15:24 If first in some measure I shall have been satisfied with your company [εαν υμων προτων απο μερους εμπληστω]
Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
Romans 15:24 Into Spain [εις την Σπανιαν]
It was a Roman province with many Jews in it. The Greek name was Ιβερια — Iberia the Latin Hispania. The Textus Receptus adds here ελευσομαι προς υμας — eleusomai pros humas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of Romans 15:24. In my journey (διαπορευομενος — diaporeuomenos). Present middle participle, “passing through.” Paul planned only a brief stay in Rome since a strong church already existed there. To be brought on my way thitherward “To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6). If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
Romans 15:24 To be brought on my way thitherward [προπεμπτηναι εκει]
“To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6). If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
1 Corinthians 6:9 Kingdom of God []
See on Luke 6:20. [source]
1 Corinthians 4:13 Intreat [παρακαλοῦμεν]
See on consolation, Luke 6:24, and see on comfort, Acts 9:31. The sense is, we strive to appease by entreaty. [source]
1 Corinthians 1:10 I beseech [παρακαλῶ]
See on consolation, Luke 6:24. The word occurs more than one hundred times in the New Testament. [source]
1 Corinthians 4:12 Being reviled we bless [λοιδορουμενοι ευλογουμεν]
Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matthew 5:44; Luke 6:27. Being persecuted we endure (διωκομενοι ανεχομετα — diōkomenoi anechometha). We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 2 Corinthians 4:7-10; 2 Corinthians 6:3-10 for an interpretation of his language here. [source]
1 Corinthians 14:3 To edification - exhortation - comfort [οἰκοδομὴν - παράκλησιν - παραμυθίαν]
Omit to. For edification see on build up, Acts 20:32. Exhortation, so American Rev. Rev., comfort. See on Luke 6:24. Παραμυθία comfortRev., consolation, occurs only here in the New Testament. Παραμύθιον , which is the same, in Philemon 2:1. The two latter words are found together in Philemon 2:1, and their kindred verbs in 1 Thessalonians 2:11. The differences in rendering are not important. The words will bear either of the meanings in the two Revisions. If παράκλησιν be rendered as Rev., comfort, παραμυθία might be rendered incentive, which implies exhortation. Consolation and comfort border a little too closely on each other. [source]
Galatians 5:21 The kingdom of God []
See on Luke 6:20. [source]
Philippians 4:18 I have [ἀπέχω]
I have received in full. See on Matthew 6:2; see on Luke 6:24. [source]
Philippians 2:1 Consolation [παράκλησις]
Rev., comfort. Better, exhortation. See on Luke 6:24. If Christ, by His example, sufferings, and conflicts, exhorts you. [source]
Philippians 2:1 Comfort of love [παραμύθιον]
Rev., consolation. Only here in the New Testament. From παρά besideand μῦθος speechor word. Παρὰ has the same force as in παράκλησις exhortation(see on Luke 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato: “Let this, then, be our exhortation concerning marriage” (“Laws,” 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says. “The obedient nature will readily yield to such incentives ” (“Laws,” 880). Also an assuagement or abatement. So Sophocles: “Offspring of the noble, ye are come as the assuagement of my woes” (“Electra,” 130). Plato: “They say that to the rich are many consolations ” (“Republic,” 329). Plato also calls certain fruits stimulants ( παραμυθία ) of a sated appetite (“Critias,” 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare Phlippians 1:9sqq. See Romans 5:8; 1 Corinthians 13:4; 2 Corinthians 5:14; Galatians 5:13; Ephesians 5:2; 1 John 4:16, etc. The two verbs kindred to exhortation and incentive occur together at 1 Thessalonians 2:11. See on 1 Corinthians 14:3. Render here, if any incentive of love. [source]
Colossians 1:13 Kingdom []
Hence God's kingdom is in the present, no less than in heaven. See on Luke 6:20. [source]
1 Thessalonians 2:3 Exhortation [παράκλησις]
See on Luke 6:24and see on 1 Corinthians 14:3. Exhortation or counsel is Paul's usual sense. [source]
1 Thessalonians 2:12 Worthy of God [ἀξίως θεοῦ]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
2 Thessalonians 1:5 Of the kingdom of God [τῆς βασιλείας τοῦ θεοῦ]
The phrase is not frequent in Paul. βασιλεία θεοῦ four times; βασιλεία τοῦ χριστοῦ καὶ θεοῦ kingdomof Christ and of God, once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on Luke 6:20. [source]
1 Timothy 4:13 Exhortation [τῇ παρακλήσει]
Often in Paul. See on consolation, Luke 6:24, see on comfort, Acts 9:31, and see on comforter, John 14:16. [source]
1 Timothy 2:1 I exhort [παρακαλῶ]
See on consolation, Luke 6:24. [source]
2 Timothy 4:2 Exhort [παρακάλεσον]
See on consolation, Luke 6:24; see on comfort, Acts 9:31. Tischendorf changes the order of the three imperatives, reading ἔλεγξον, παρακάλεσον, ἐπιτίμησον . In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error. [source]
2 Timothy 4:1 At his appearing [καὶ τὴν ἐπιφάνειαν]
Rend. “and by his appearing,” ἐπιφάνειαν thus depending on διαμαρτύρομαι , and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading κατὰ atFor ἐπιφάνεια appearingsee on 1 Timothy 6:14; see on 2 Thessalonians 2:8. For, βασιλεία kingdomsee on Luke 6:20. [source]
Hebrews 6:18 Strong consolation [ἰσχυρὰν παράκλησιν]
Ἰσχιρὸς strongimplies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luke 6:24; see on 1 Corinthians 14:3. [source]
Hebrews 12:28 Receiving a kingdom [βασιλείαν παραλαμβάνοντες]
The participle gives no note of time, but simply indicates the fact that Christians as such receive. The compounded preposition παρὰ adds to the idea of receiving that of transmission or communication. They receive from God. See Daniel 7:18. Βασιλεία in the sense of the kingdom of Christ, in this epistle only here and Hebrews 1:8(citn.). See on Matthew 3:2; see on Luke 6:20. [source]
James 4:9 Mourn [πενθήσατε]
Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mark 16:10; Luke 6:25, etc. In the next sentence occurs the kindred noun πένθος , mourning, into which laughter, also something manifest, is to be changed. [source]
James 3:9 Curse we [καταραομαι]
Present middle indicative of the old compound verb καταρα — kataraomai to curse (from τους κατ ομοιωσιν τεου γεγονοτας — katara a curse), as in Luke 6:28.Which are made after the likeness of God (γινομαι — tous kath' homoiōsin theou gegonotas). Second perfect articular participle of ομοιωσις — ginomai and ομοιοω — homoiōsis old word from ομοιωμα — homoioō (to make like), making like, here only in N.T. (from Genesis 1:26; Genesis 9:6), the usual word being homoiōma resemblance (Philemon 2:7). It is this image of God which sets man above the beasts. Cf. 2 Corinthians 3:18. [source]
James 3:9 We bless [ευλογουμεν]
Present active indicative of ευλογεω — eulogeō old verb from ευλογος — eulogos (a good word, ευ λογος — euτον κυριον και πατερα — logos), as in Luke 1:64 of God. “This is the highest function of speech” (Hort).The Lord and Father (καταρωμετα — ton kurion kai patera). Both terms applied to God.Curse we Present middle indicative of the old compound verb καταρα — kataraomai to curse (from τους κατ ομοιωσιν τεου γεγονοτας — katara a curse), as in Luke 6:28.Which are made after the likeness of God (γινομαι — tous kath' homoiōsin theou gegonotas). Second perfect articular participle of ομοιωσις — ginomai and ομοιοω — homoiōsis old word from ομοιωμα — homoioō (to make like), making like, here only in N.T. (from Genesis 1:26; Genesis 9:6), the usual word being homoiōma resemblance (Philemon 2:7). It is this image of God which sets man above the beasts. Cf. 2 Corinthians 3:18. [source]
James 4:9 Weep [κλαυσατε]
First aorist active imperative of κλαιω — klaiō Old word from Homer down, only here in N.T. as γελαω — gelaō to laugh (opposite of κλαιω — klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω — katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24). [source]
James 4:9 Mourn [πεντησατε]
First aorist active imperative of πεντεω — pentheō old verb from πεντος — penthos (mourning, James 4:9), as in Matthew 5:4. Often in N.T. joined as here with κλαιω — klaiō to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet.Weep (κλαυσατε — klausate). First aorist active imperative of κλαιω — klaiō (γελως — gelōs). Old word from Homer down, only here in N.T. as γελαω — gelaō to laugh (opposite of κλαιω — klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω — katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24).Be turned Second aorist passive imperative of μετατρεπω — metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness (κατηπειαν — katēpheian). Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
1 Peter 3:16 Falsely accuse [ἐπηρεάζοντες]
Compare Luke 6:28; the only other passage where the word occurs, Matthew 5:44, being rejected from the best texts. The word means to threaten abusively; to act despitefully. Rev., revile. [source]
1 Peter 3:9 But contrariwise blessing [τουναντιον δε ευλογουντες]
Adverbial accusative and crasis (το εναντιον — to enantion) of the neuter article and the adjective εναντιος — enantios (εν αντιος — enευλογουντες — antios opposite, Matthew 14:24), “on the contrary.” For ευλογεω — eulogountes (present active participle of ευλογειτε — eulogeō) see Luke 6:28; Romans 12:14 (imperative οτι εις τουτο εκλητητε — eulogeite). [source]
1 Peter 3:16 Who revile [οι επηρεαζοντες]
Articular present active participle of επηρεαζω — epēreazō old verb (from επηρεια — epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι — en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη — anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
1 Peter 3:9 Reviling for reviling [λοιδοριαν αντι λοιδοριας]
Allusion to 1 Peter 2:23 (Christ‘s own example).But contrariwise blessing (τουναντιον δε ευλογουντες — tounantion de eulogountes). Adverbial accusative and crasis (το εναντιον — to enantion) of the neuter article and the adjective εναντιος — enantios (εν αντιος — enευλογουντες — antios opposite, Matthew 14:24), “on the contrary.” For ευλογεω — eulogountes (present active participle of ευλογειτε — eulogeō) see Luke 6:28; Romans 12:14 (imperative οτι εις τουτο εκλητητε — eulogeite).For hereunto were ye called See note on 1 Peter 2:21 for this verb and use of ινα ευλογιαν κληρονομησητε — eis touto (pointing to the preceding argument).That ye should inherit a blessing (ινα — hina eulogian klēronomēsēte). Purpose clause with κληρονομεω — hina and the first aorist active subjunctive of klēronomeō a plain reference to Esau, who wanted “to inherit the blessing” (Hebrews 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians 4:22.). [source]
1 Peter 3:16 That they may be put to shame [ινα καταισχυντωσιν]
Purpose clause with ινα — hina and the first aorist passive subjunctive of καταισχυνω — kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε — en hōi katalaleisthe). Present passive indicative of καταλαλεω — katalaleō for which see 1 Peter 2:12 with εν ωι — en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω — epēreazō old verb (from επηρεια — epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι — en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη — anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
1 John 4:17 The day of judgment [τῇ ἡμέρᾳ τῆς κρίσεως]
Lit., the day of judgment. The exact phrase occurs here only. Ἡμέρᾳ κρίσεως dayof judgment, without the articles, is found Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7. The day is called the great day of their wrath (Revelation 6:17); the day of wrath and of revelation of the righteous judgement of God (Romans 2:5); the day of visitation (1 Peter 2:12); the last day (John 6:39, John 6:40, John 6:44, John 6:54); that day (Matthew 7:22; Luke 6:23; Luke 10:12). The judgment is found Matthew 12:41, Matthew 12:42; Luke 10:14; Luke 11:31, Luke 11:32. [source]
1 John 4:1 False prophets [ψευδοπροφῆται]
The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2 Peter 2:1), and to rivals of the apostles under the gospel economy (Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22). In Revelation to “the embodied power of spiritual falsehood” (Revelation 16:13; Revelation 19:20; Revelation 20:10). The false prophet supports his claims by signs and portents (Matthew 24:24; Acts 13:6; Revelation 19:20) and is thus distinguished from the false teacher. See 2 Peter 2:1, where the two terms occur together. [source]
1 John 4:1 Many false prophets [πολλοι πσευδοπροπηται]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν — exelēluthasin). Perfect active indicative of εχερχομαι — exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
1 John 4:1 Believe not every spirit [μη παντι πνευματι πιστευετε]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα — dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος — dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος — adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν — exelēluthasin). Perfect active indicative of εχερχομαι — exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Revelation 5:4 I wept [ἔκλαιον]
Audible weeping. See on Luke 6:21. [source]
Revelation 18:10 Woe, woe, the great city [ουαι ουαι η πολις η μεγαλη]
Only example in the Apocalypse of the nominative with μιαι ωραι — ouai except Revelation 18:16, Revelation 18:19, though in Luke 6:25 and common in lxx (Isa 5:7, 11, etc.). For the dative see Revelation 8:13, once so “strong” Repeated in Revelation 18:16, Revelation 18:19, and like ποιαν ωραν — miāi hēmerāi (in one day) in Revelation 18:8. Some MSS. have here ο κρινας — mian hōran like η κρισις σου — poian hōran (accusative of extent of time) in Revelation 3:3. See Revelation 18:8 (ho krinas) for hē krisis sou (thy judgment). This is the dirge of the kings. [source]
Revelation 7:16 They shall hunger no more [ου πεινασουσιν ετι]
Future tense of πειναω — peinaō old verb with late form instead of πεινησουσιν — peinēsousin like Luke 6:25. It is a free translation of Isaiah 49:10 (not quotation from the lxx). [source]

What do the individual words in Luke 6:2 mean?

Some however of the Pharisees said Why do you that which not it is lawful [on] the Sabbaths
τινὲς δὲ τῶν Φαρισαίων εἶπαν Τί ποιεῖτε οὐκ ἔξεστιν τοῖς σάββασιν

τινὲς  Some 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Φαρισαίων  Pharisees 
Parse: Noun, Genitive Masculine Plural
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.
εἶπαν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
Τί  Why 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τίς  
Sense: who, which, what.
ποιεῖτε  do  you 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: ποιέω  
Sense: to make.
  that  which 
Parse: Personal / Relative Pronoun, Nominative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
ἔξεστιν  it  is  lawful 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἔξεστι 
Sense: it is lawful.
τοῖς  [on]  the 
Parse: Article, Dative Neuter Plural
Root:  
Sense: this, that, these, etc.
σάββασιν  Sabbaths 
Parse: Noun, Dative Neuter Plural
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.