KJV: For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
YLT: 'For John the Baptist came neither eating bread nor drinking wine, and ye say, He hath a demon;
Darby: For John the baptist has come neither eating bread nor drinking wine, and ye say, He has a demon.
ASV: For John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a demon.
| Ἐλήλυθεν | Has come |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| Ἰωάννης | John |
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Parse: Noun, Nominative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| Βαπτιστὴς | Baptist |
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Parse: Noun, Nominative Masculine Singular Root: βαπτιστής Sense: a baptiser. |
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| μὴ | neither |
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Parse: Adverb Root: μή Sense: no, not lest. |
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| ἐσθίων | eating |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐσθίω Sense: to eat. |
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| ἄρτον | bread |
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Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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| μήτε | nor |
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Parse: Conjunction Root: μήτε Sense: and not, neither … nor, not so. |
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| πίνων | drinking |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πίνω Sense: to drink. |
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| οἶνον | wine |
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Parse: Noun, Accusative Masculine Singular Root: οἶνος Sense: wine. |
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| λέγετε | you say |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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| Δαιμόνιον | A demon |
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Parse: Noun, Accusative Neuter Singular Root: δαιμόνιον Sense: the divine power, deity, divinity. |
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| ἔχει | He has |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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Greek Commentary for Luke 7:33
Second perfect active indicative where Matthew 11:18 has ηλτεν ēlthen second aorist active indicative. So as to Luke 7:34. Luke alone has “bread” and “wine.” Otherwise these verses like Matthew 11:18, Matthew 11:19. See note on Matthew 11:19 for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus. [source]
Peculiar to Luke. [source]
Reverse Greek Commentary Search for Luke 7:33
The periphrastic imperfect, so common in Mark‘s vivid description. Probably Levi‘s feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). So there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew 18:1.; Luke 7:33-35), but neither one pleased all the popular critics. These learners (ματηται mathētai) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (οι ματηται Ιωανου και οι ματηται των Παρισαιων hoi mathētai Iōanou kai hoi mathētai tōn Pharisaiōn) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. So today we find various hostile groups combining against our Lord and Saviour. See notes on Matthew 9:14-17 for comments. Matthew has here followed Mark closely. [source]
Outside of Jerusalem (the Galilean crowd as in John 7:11.) and so unfamiliar with the effort to kill Jesus recorded in John 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (John 7:13, John 7:15, John 7:25, John 7:26, John 7:30, John 7:32, etc.), the multitude from Galilee and elsewhere (John 7:10-13, John 7:20, John 7:31, John 7:40, John 7:49), the common people of Jerusalem (John 7:25), the Roman soldiers (John 7:45.). Thou hast a devil “Demon,” of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew 11:18; Luke 7:33). It is an easy way to make a fling like that. “He is a monomaniac labouring under a hallucination that people wish to kill him” (Dods). [source]