KJV: And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
YLT: And in that hour he cured many from sicknesses, and plagues, and evil spirits, and to many blind he granted sight.
Darby: In that hour he healed many of diseases and plagues and evil spirits, and to many blind he granted sight.
ASV: In that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight.
| Ἐν | At |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| ἐκείνῃ | that very |
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Parse: Demonstrative Pronoun, Dative Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὥρᾳ | hour |
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Parse: Noun, Dative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| ἐθεράπευσεν | He healed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: θεραπεύω Sense: to serve, do service. |
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| πολλοὺς | many |
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Parse: Adjective, Accusative Masculine Plural Root: πολύς Sense: many, much, large. |
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| νόσων | diseases |
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Parse: Noun, Genitive Feminine Plural Root: νόσος Sense: disease, sickness. |
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| μαστίγων | afflictions |
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Parse: Noun, Genitive Feminine Plural Root: μάστιξ Sense: a whip, scourge. |
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| πνευμάτων | spirits |
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Parse: Noun, Genitive Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| πονηρῶν | evil |
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Parse: Adjective, Genitive Neuter Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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| τυφλοῖς | to blind |
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Parse: Adjective, Dative Masculine Plural Root: τυφλός Sense: blind. |
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| πολλοῖς | many |
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Parse: Adjective, Dative Masculine Plural Root: πολύς Sense: many, much, large. |
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| ἐχαρίσατο | He granted |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
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| βλέπειν | to see |
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Parse: Verb, Present Infinitive Active Root: βλέπω Sense: to see, discern, of the bodily eye. |
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Greek Commentary for Luke 7:21
This item is not in Matthew. Jesus gave the two disciples of John an example of the direct method. They had heard. Then they saw for themselves. [source]
(νοσων nosōn), plagues (μαστιγων mastigōn), evil spirits (πνευματων πονηρων pneumatōn ponērōn), all kinds of bodily ills, and he singles out the blind (τυπλοις tuphlois) to whom in particular he bestowed sight (εχαριζατο βλεπειν echarizato blepein), gave as a free gift (from χαρις charis grace) seeing (βλεπειν blepein). [source]
(μαστιγων mastigōn), evil spirits (πνευματων πονηρων pneumatōn ponērōn), all kinds of bodily ills, and he singles out the blind (τυπλοις tuphlois) to whom in particular he bestowed sight (εχαριζατο βλεπειν echarizato blepein), gave as a free gift (from χαρις charis grace) seeing (βλεπειν blepein). [source]
(πνευματων πονηρων pneumatōn ponērōn), all kinds of bodily ills, and he singles out the blind (τυπλοις tuphlois) to whom in particular he bestowed sight (εχαριζατο βλεπειν echarizato blepein), gave as a free gift (from χαρις charis grace) seeing (βλεπειν blepein). [source]
(τυπλοις tuphlois) to whom in particular he bestowed sight (εχαριζατο βλεπειν echarizato blepein), gave as a free gift (from χαρις charis grace) seeing (βλεπειν blepein). [source]
See on Matthew 4:23; and Mark 3:10. Marking the two classes of disease recognized in medical writings, chronic and acute. [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]
More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις , favor, Luke 1:30; and compare freely give, Romans 8:32. Also, 1 Corinthians 2:12. [source]
Reverse Greek Commentary Search for Luke 7:21
If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus.As many as had plagues (οσοι ειχον μαστιγας hosoi eichon mastigas). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from πληγη plēgē (Latin plaga), from πληγνυμι plēgnumi to strike a blow. Common in ancient Greek in this sense. See note on Mark 5:29, Mark 5:34; Luke 7:21 for the same use of μαστιγες mastiges and also 2 Maccabees 9:11. [source]
Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from πληγη plēgē (Latin plaga), from πληγνυμι plēgnumi to strike a blow. Common in ancient Greek in this sense. See note on Mark 5:29, Mark 5:34; Luke 7:21 for the same use of μαστιγες mastiges and also 2 Maccabees 9:11. [source]
In Matthew 11:4, present tense “which ye do hear and see.” Rest of Luke 7:22, Luke 7:23 as in Matthew 11:4-6, which see notes for details. Luke mentions no raisings from the dead in Luke 7:21, but the language is mainly general, while here it is specific. Σκανδαλιζομαι Skandalizomai used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin. [source]
See on Luke 3:19; see on Luke 7:21. [source]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
Ιαμα Iama old word from ιαομαι iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν en here as just before. [source]
Freely bestowed as a gracious gift. See on Luke 7:21. [source]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]