The Meaning of Luke 8:2 Explained

Luke 8:2

KJV: And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

YLT: and certain women, who were healed of evil spirits and infirmities, Mary who is called Magdalene, from whom seven demons had gone forth,

Darby: and certain women who had been healed of wicked spirits and infirmities, Mary who was called Magdalene, from whom seven demons had gone out,

ASV: and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out,

KJV Reverse Interlinear

And  certain  women,  which  had been  healed  of  evil  spirits  and  infirmities,  Mary  called  Magdalene,  out of  whom  went  seven  devils, 

What does Luke 8:2 Mean?

Context Summary

Luke 8:1-15 - Various Hearers Of The Word Of God
Hitherto our Lord had made Capernaum His center; now He started on a circuit through the province of Galilee, going through its cities and villages in a systematic and leisurely manner. It must have been a great opportunity for the instruction of the Twelve in His doctrine and methods.
The parable of the sower was suggested by the scenery before the speaker. There is an advance in the stages of reception and growth, indicating the several phases of experience. The success or failure of gospel preaching is determined by the character of the soil. In every crowd there are the hardened, like the trodden path; the impulsive, like the thin layer of earth upon the rock; those with a heart divided by riches or cares, like the thorn encumbered soil; and those who receive with joy and bear fruit with patience. The Lord veiled His meaning in parables. Increased light would only add to the condemnation of disobedient hearers. [source]

Chapter Summary: Luke 8

1  Women minister unto Jesus of their own means
4  Jesus, after he had preached from place to place,
9  explains the parable of the sower,
16  and the candle;
19  declares who are his mother, and brothers;
22  rebukes the winds;
26  casts the legion of demons out of the man into the herd of pigs;
37  is rejected by the Gadarenes;
43  heals the woman of her bleeding;
49  and raises Jairus's daughter from death

Greek Commentary for Luke 8:2

Which had been healed [αι ησαν τετεραπευμεναι]
Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus. [source]
From whom seven devils (demons) had gone out [απ ης δαιμονια επτα εχεληλυτει]
Past perfect active third singular for the δαιμονια — daimonia are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mark 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark 5:9). See Matthew 12:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came. [source]

Reverse Greek Commentary Search for Luke 8:2

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Matthew 12:47  []
Aleph, B, L, Old Syriac, omit this verse as do Westcott and Hort. It is genuine in Mark 3:32 ; Luke 8:20 . It was probably copied into Matthew from Mark or Luke. [source]
Matthew 8:24 But he was asleep [αυτος δε εκατευδεν]
Imperfect, was sleeping. Picturesque scene. The Sea of Galilee is 680 feet below the Mediterranean Sea. These sudden squalls come down from the summit of Hermon with terrific force (σεισμος μεγας — seismos megas) like an earthquake. Mark (Mark 4:37) and Luke (Luke 8:23) term it a whirlwind (λαιλαπς — lailaps) in furious gusts. [source]
Matthew 8:28 The country of the Gadarenes [τεν χωραν των Γαδαρηνων]
This is the correct text in Matthew while in Mark 5:1 and Luke 8:26 it is “the country of the Gerasenes.” Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. So Matthew speaks of “two demoniacs” while Mark and Luke mention only one, the leading one. [source]
Mark 5:15 Clothed []
Compare Luke 8:27. For a long time he had worn no clothes. [source]
Mark 16:9 First [πρωτον]
Definite statement that Jesus appeared Only instance of παρα — para with the casting out of demons, εκ — ek being usual (John 20:11-185 Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by 1711705107_34. [source]
Mark 16:9 appeared [επανη]
Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9 From whom [παρ ης]
Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 4:38 They awake him [εγειρουσιν αυτον]
So Mark‘s graphic present. Matthew and Luke both have “awoke him.” Mark has also what the others do not: “Carest thou not?” It was a rebuke to Jesus for sleeping in such a storm. We are perishing Precisely this same form also in Matthew 8:25 and Luke 8:24. [source]
Mark 4:39 Rebuked the wind [επετιμησεν τωι ανεμωι]
(επετιμησεν τωι ανεμωι — epetimēsen tōi anemōi) as in Matthew 8:26 and Luke 8:24. He spoke to the sea also. All three Gospels speak of the sudden calm (γαληνη — galēnē) and the rebuke to the disciples for this lack of faith. [source]
Mark 4:41 They feared exceedingly [εποβητησαν ποβον μεγαν]
Cognate accusative with the first aorist passive indicative. They feared a great fear. Matthew 8:27 and Luke 8:22 mention that “they marvelled.” But there was fear in it also. [source]
Mark 5:1 The Gerasenes [των Γερασηνων]
Like Luke 8:26 while Matthew 8:28 has “the Gadarenes.” The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away. [source]
Mark 4:37 There ariseth a great storm of wind [γινεται λαιλαπς μεγαλη ανεμου]
Mark‘s vivid historical present again. Matthew 8:24 has εγενετο — egeneto (arose) and Luke 8:23 κατεβη — katebē (came down). Luke has also λαιλαπς — lailaps but Matthew σεισμος — seismos (tempest), a violent upheaval like an earthquake. Λαιλαπς — Lailaps is an old word for these cyclonic gusts or storms. Luke‘s “came down” shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the lxx of the whirlwind out of which God answered Job (Job 38:1) and in Jonah 1:4. [source]
Mark 5:7 I adjure thee by God [ορκιζω σε τον τεον]
The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in Mark 1:24, which see. He calls Jesus here “son of the Most High God” (υιε του τεου του υπσιστου — huie tou theou tou hupsistou) as in Luke 8:28 (cf. Genesis 14:18.). [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 8:26 They arrived [κατέπλευσαν]
The verb means literally to sail down from the sea to the shore. Compare launched forth, Luke 8:22. Only here in New Testament. The two prepositions, up and down, are used in our nautical terms bear up and bear down. See Introduction, on Luke's variety of words for sailing. Matthew and Mark have came ( ἐλθόντος, ἦλθον )GerasenesThe texts vary, some reading Gadarenes, as A. V., others Gergesenes. [source]
Luke 7:6 Worthy [ἱκανός]
Lit., sufficient. Compare Matthew 3:11, “worthy to bear and 2 Corinthians 3:5, “not that we are sufficient ( ἱκανοί )but our sufficiency ( ἱκανότης ) is of God.” It is also used in the sense of much, many, long. See Luke 7:12; Luke 8:27, Luke 8:32; Luke 20:9; Acts 9:23. [source]
Luke 7:21 Evil spirits [πνευμάτων πονηρῶν]
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]
Luke 5:5 Brake [διεῤῥήγνυτο]
Some texts read διερήσσετο , from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possibly, began to break. Trench suggests were at the point to break. The word occurs also at Luke 8:29; Acts 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds περιῤῥήγνυμι , of rending off clothes (see on Acts 16:22), and, προσρήγνυμι to beat violently (Luke 6:48, Luke 6:49). See on those passages. All the words occur in medical writings. [source]
Luke 11:24 Than the first [των πρωτων]
Ablative case after the comparative χειρονα — cheirona The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke 8:2). [source]
Luke 23:8 Of a long time [εχ ικανων χρονων]
For this idiom, see note on Luke 8:27; the note on Luke 20:9; and note on Acts 8:11).He hoped (ηλπιζεν — ēlpizen). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (Luke 9:7-9).Done Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer. [source]
Luke 4:39 Rebuked [επετιμησεν]
Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (Luke 8:24).Rose up and ministered (αναστασα διηκονει — anastāsa diēkonei). Second aorist active participle as in Luke 4:38, but inchoative imperfect tense διηκονει — diēkonei from διακονεω — diakoneō (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up. [source]
Luke 5:5 Master [επιστατα]
Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24, Luke 8:45; Luke 9:33, Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ‘s authority. [source]
Luke 7:37 A woman which was in the city, a sinner [γυνη ητις εν τηι πολει αμαρτωλος]
Probably in Capernaum. The use of ητις — hētis means “Who was of such a character as to be” (cf. Luke 8:3) and so more than merely the relative η — hē who, that is, “who was a sinner in the city,” a woman of the town, in other words, and known to be such. αμαρτωλος — Hamartōlos from αμαρτανω — hamartanō to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luke 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark 14:3-9; Matthew 26:6-13; John 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luke 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat‘s proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee‘s house. [source]
Luke 8:11 The seed is the word of God [ο σπορος εστιν ο λογος του τεου]
The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11, Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:31 we have “the will of God,” and in Matthew 12:46 “the will of my Father” where Luke 8:21 has “the word of God.” This seems to show that Luke has the subjective genitive here and means the word that comes from God. [source]
Luke 8:23 They were filling [συνεπληρουντο]
Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1). [source]
Luke 8:26 They arrived [κατεπλευσαν]
First aorist active indicative of καταπλεω — katapleō common verb, but here only in the N.T. Literally, they sailed down from the sea to the land, the opposite of launched forth (ανηχτησαν — anēchthēsan) of Luke 8:22. So we today use like nautical terms, to bear up, to bear down. [source]
Luke 8:27 He had worn no clothes [ουκ ενεδυσατο ιματιον]
First aorist middle indicative, constative aorist, viewing the “long time” as a point. Not pluperfect as English has it and not for the pluperfect, simply “and for a long time he did not put on himself (indirect middle) any clothing.” The physician would naturally note this item. Common verb ενδυω — enduō or ενδυνω — endunō This item in Luke alone, though implied by Mark 5:15 “clothed” Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark 5:3; Matthew 8:28; Luke 8:27). [source]
Luke 8:27 And abode not in any house [και εν οικιαι ουκ εμενεν]
Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark 5:3; Matthew 8:28; Luke 8:27). [source]
Luke 8:29 It had seized [συνηρπακει]
Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15). [source]
Luke 8:23 Came down [κατεβη]
Second aorist active indicative of καταβαινω — katabainō common verb. It was literally true. These wind storms Mark‘s (Mark 4:37) vivid use of the dramatic present γινεται — ginetai (ariseth) is not so precise as Luke‘s “came down.” See note on Matthew 8:24. These sudden squalls were dangerous on this small lake.They were filling (συνεπληρουντο — suneplērounto). Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1).Were in jeopardy Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
Luke 8:29 Often times [πολλοις χρονοις]
Or “for a long time” like χρονωι πολλωι — chronōi pollōi of Luke 8:27 (see Robertson, Grammar, p. 537, for the plural here).It had seized (συνηρπακει — sunērpakei). Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15).Was kept under guard Imperfect passive of δεσμευω — desmeuō to put in chains, from δεσμος — desmos bond, and that from δεω — deō to bind. Old, but rather rare verb. Only here and Acts 22:4 in this sense. In Matthew 23:4 it means to bind together. Some MSS. read δεσμεω — desmeō in Luke 8:29.Breaking the bands asunder (διαρησσων τα δεσμα — diarēssōn ta desma). Old verb, the preposition δια — dia (in two) intensifying the meaning of the simple verb ρησσω — rēssō or ρηγνυμι — rēgnumi to rend.Was driven Imperfect passive of ελαυνω — elaunō to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident. [source]
Luke 8:29 Was kept under guard [εδεσμευετο]
Imperfect passive of δεσμευω — desmeuō to put in chains, from δεσμος — desmos bond, and that from δεω — deō to bind. Old, but rather rare verb. Only here and Acts 22:4 in this sense. In Matthew 23:4 it means to bind together. Some MSS. read δεσμεω — desmeō in Luke 8:29.Breaking the bands asunder (διαρησσων τα δεσμα — diarēssōn ta desma). Old verb, the preposition δια — dia (in two) intensifying the meaning of the simple verb ρησσω — rēssō or ρηγνυμι — rēgnumi to rend.Was driven Imperfect passive of ελαυνω — elaunō to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident. [source]
Luke 8:32 A herd of many swine [αγελη χοιρων ικανων]
Word herd Luke shows his fondness for adjective ικανος — hikanos here again (see Luke 8:27) where Mark has μεγαλη — megalē and Matthew πολλων — pollōn f0). [source]
Luke 9:49 Master [επιστατα]
Only in Luke in the N.T. as already four times (Luke 5:5; Luke 8:24, Luke 8:45; Luke 9:33).We forbade him (εκωλυομεν αυτον — ekōluomen auton). Conative imperfect as in Mark 9:38, We tried to hinder him.Because he followeth not with us Present tense preserved for vividness where Mark has imperfect μετ ημων — e4kolouthei Note also here “with us” (ημιν — meth' hēmōn) where Mark has associative instrumental hēmin It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master‘s work in the Master‘s name and with the Master‘s power, but did not run with the group of the Twelve. [source]
Luke 9:51 When the days were well-nigh come [εν τωι συμπληρουσται τας ημερας]
Luke‘s common idiom εν — en with the articular infinitive, “in the being fulfilled as to the days.” This common compound occurs in the N.T. only here and Luke 8:23; Acts 2:1. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke 9:22, Luke 9:27, Luke 9:31). [source]
John 2:4 What have I to do with thee [τί ἐμοὶ καὶ σοὶ]
Literally, what is there to me and to thee. See on Mark 5:7, and compare Matthew 8:29; Matthew 27:19; Mark 1:24; Luke 8:28. It occurs often in the Old Testament, 2 Samuel 16:10; 1 Kings 17:18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John 6:6. Wyc., What to me and to thee, thou woman? [source]
John 2:4 Woman [γυναι]
Vocative case of γυνη — gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι — gunai instead of μητερ — mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [source]
Acts 6:12 Caught [συνήρπασαν]
Used by Luke only. Better as Rev.,seized. See on Luke 8:29. [source]
Acts 27:3 Touched [κατήχθημεν]
From κατά , down, and ἄγω , to l ead or bring. To bring the ship down from deep water to the land. Opposed to ἀνήχθημεν , put to sea (Acts 27:2); which is to bring the vessel up ( ἀνά ) from the land to deep water. See on Luke 8:22. Touched is an inferential rendering. Landed would be quite as good. From Caesarea to Sidon, the distance was about seventy miles. [source]
Acts 27:21 Loosed [ἀνάγεσθαι]
Rev., set sail. See on Luke 8:22. [source]
Acts 21:2 Set forth [ἀνήχθημεν]
Or set sail. See on Luke 8:22; and Luke 5:3. [source]
Acts 20:3 Sail [ἀνάγεσθαι]
Better, as Rev., set sail. See on Luke 8:22; and compare Luke 5:3. [source]
Acts 13:13 Loosed [ἀναχθέντες]
See on Luke 8:22. [source]
Acts 27:14 There arose against it [ἔβαλε κατ ' αὐτῆς]
Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it. Others, the ship. It is objected that the pronoun αὐτῆς it, is feminine, while the feminine noun for ship ( ναῦς ) is not commonly used by Luke, but rather the neuter, πλοῖον . I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses ναῦς (see Acts 27:41), though he uses it but once; and, as Hackett remarks, “it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar.” A third explanation refers the pronoun to the island of Crete, and renders, “there beat down from it. ” This is grammatical, and according to a well-known usage of the preposition. The verb βάλλω is also used intransitively in the sense of tofall; thus Homer Iliad,” xi., 722), of a riverfalling into the sea. Compare Mark 4:37: “the the waves beat ( ἐπέβαλλεν ) into the ship;” and Luke 15:12the portion of goods thatfalleth ( ἐπιβάλλον ) to me.” The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable' there beat down from it. It is also according to the analogy of the expression in Luke 8:23, there came down a storm. See note there, and see on Matthew 8:24. [source]
Acts 1:14 Continued [ησαν προσκαρτερουντες]
Periphrastic imperfect active of προσκαρτερεω — proskartereō old verb from προς — pros (perfective use) and καρτερεω — kartereō from καρτερος — karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; John 20:11-187.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, 1711705107_12; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου — sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Acts 1:14 With the women [συν γυναιχιν]
Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]
Acts 13:19 For about four hundred and fifty years [ως ετεσιν τετρακοσιοις και πεντηκοντα]
Associative instrumental case with an expression of time as in Acts 8:11; Luke 8:29 (Robertson, Grammar, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before “after these things” and so in Acts 13:19. This is the true reading and is in agreement with the notation in 1 Kings 6:1. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See note on Acts 7:6. [source]
Acts 16:17 The Most High God [του τεου του υπσιστου]
Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as “son of the Most High God” (Luke 8:28. Cf; also Mark 1:24; Mark 3:11; Matthew 8:29; Luke 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation. [source]
Acts 19:40 For indeed we are in danger to be accused concerning this day‘s riot [και γαρ κινδυνευομεν εγκαλεισται στασεως περι της σημερον]
The text is uncertain. The text of Westcott and Hort means “to be accused of insurrection concerning today‘s assembly.” The peril was real. Κινδυνευομεν — Kinduneuomen from κινδυνος — kindunos danger, peril. Old verb, but in the N.T. only here and Luke 8:23; 1 Corinthians 15:30. [source]
Acts 13:13 Set sail [αναχτεντες]
First aorist passive participle of αναγω — anagō Thirteen times in the Acts and Luke 8:22 which see. They sailed up to sea and came down First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
Acts 13:19 He gave them for an inheritance [κατεκληρονομησεν]
First aorist active indicative of the double compound verb κατακληρονομεω — katȧklērȯnomeō late verb in lxx (Numbers 34:18; Deuteronomy 3:28; Joshua 14:1) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not κατεκληροδοτησεν — kateklērodotēsen from κατακληροδοτεω — kataklērodoteō of the Textus Receptus. These two verbs were confused in the MSS. of the lxx as well as here. For about four hundred and fifty years (ως ετεσιν τετρακοσιοις και πεντηκοντα — hōs etesin tetrakosiois kai pentēkonta). Associative instrumental case with an expression of time as in Acts 8:11; Luke 8:29 (Robertson, Grammar, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before “after these things” and so in Acts 13:19. This is the true reading and is in agreement with the notation in 1 Kings 6:1. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See note on Acts 7:6. [source]
Acts 2:1 Was now come [εν τωι συνπληρουσται]
Luke‘s favourite idiom of εν — en with the articular present infinitive passive and the accusative of general reference, “in the being fulfilled completely (perfective use of συν — suṅ) as to the day of Pentecost.” Common verb, but only in Luke in N.T. In literal sense of filling a boat in Luke 8:23, about days in Luke 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exodus 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. [source]
Acts 27:15 When the ship was caught [συναρπαστεντος του πλοιου]
Genitive absolute again with first aorist passive of συναρπαζω — sunarpazō old word, in N.T. only Luke 8:29; Acts 6:12; Acts 19:29, and here. Graphic picture as if the ship was seized by a great monster. [source]
1 Corinthians 15:30 Why do we also stand in jeopardy every hour? [τι και ημεις κινδυνευομεν πασαν ωραν]
We also as well as those who receive baptism which symbolizes death. Old verb from κινδυνος — kindunos (peril, danger), in N.T. only here and Luke 8:23. Paul‘s Epistles and Acts (especially chapter Acts 19) throw light on Paul‘s argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2 Corinthians 1:8.) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (St. Paul‘s Ephesian Ministry, 1930) even argues for several imprisonments in Ephesus. The accusative of time (πασαν ωραν — pasan hōran) naturally means all through every hour (extension). [source]
1 Timothy 5:23 Thine often infirmities [τὰς πυκνάς σου ἀσθενείας]
This use of often as an adjective appears in earlier English. So Chaucer: “Ofte sythes” or “tymes ofte,” many times. Shakespeare: “In which my often rumination wraps me in a most humorous sadness” (As you like it, IV. i. 19). And Ben Jonson:“The jolly wassal walks the often round.”The Forest, iii.Even Tennyson:“Wrench'd or broken limb - an often chanceIn those brain-stunning shocks and tourney-falls.”Gareth and Lynette. Πυκνός oftenvery common in Class. Originally, close, compact, comp. Lat. frequens. In this sense Luke href="/desk/?q=lu+5:33&sr=1">Luke 5:33; Acts 24:26. Ἁσθένεια weaknessinfirmity, only here in Pastorals. In the physical sense, as here, Luke 5:15; Luke 8:2; John 5:5; Galatians 4:13. In the ethic sense, Romans 6:19; Romans 8:26. [source]
Hebrews 13:20 Who brought again from the dead [ὁ ἀναγαγὼν ἐκ νεκρῶν]
The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. [source]
Hebrews 7:1 This Melchizedek [ουτος ο Μελχισεδεκ]
The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See Genesis 14:18-20; Psalm 110:1-7 for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls Hebrews 7:1-3 “a little sermon” on Hebrews 6:20. It is “for ever” Old word for cutting He is called “priest” and note του υπσιστου — tou hupsistou applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark 5:7; Luke 8:28). [source]
James 1:6 A wave [κλύδωνι]
Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. The word is admirably chosen, as by a writer who lived near the sea and was familiar with its aspects. The general distinction between this and the more common κῦμα , wave, is that κλύδων describes the long ridges of water as they are propelled in horizontal lines over the vast surface of the sea; while κῦμα denotes the pointed masses which toss themselves up from these under the action of the wind. Hence the word κλύδων here is explained, and the picture completed by what follows: a billow or surge, driven by the wind in lines, and tossed into waves. Both here and in the passage in Luke the word is used in connection with the wind. It emphasizes the idea of extension, while the other word throws forward the idea of concentrating into a crest at a given point. Hence, in the figure, the emphasis falls on the tossing; not only moving before the impulse of the wind, but not even moving in regular lines; tossed into rising and falling peaks. [source]
James 1:6 Nothing doubting [μηδεν διακρινομενος]
Negative way of saying εν πιστει — en pistei (in faith), present passive participle of διακρινω — diakrinō old verb to separate Second perfect active indicative with the linear force alone from εικω — eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx).The surge of the sea Old word (from κλυζω — kluzō to wash against) for a dashing or surging wave in contrast with κυμα — kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν — eoiken In Ephesians 4:14 we have κλυδονιζω — kludonizō (from κλυδων — kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι — anemizomenōi). Present passive participle (agreeing in case with κλυδωνι — kludōni) of ανεμιζω — anemizō earliest known example and probably coined by James (from ανεμος — anemos), who is fond of verbs in ιζω — ̇izō (Mayor). The old Greek used ανεμοω — anemoō In Ephesians 4:14 Paul uses both κλυδονιζω — kludonizō and περιπερω ανεμωι — peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι — kludōni from ριπιζω — ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις — ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
James 1:6 The surge of the sea [κλυδωνι ταλασσης]
Old word (from κλυζω — kluzō to wash against) for a dashing or surging wave in contrast with κυμα — kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν — eoiken In Ephesians 4:14 we have κλυδονιζω — kludonizō (from κλυδων — kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι — anemizomenōi). Present passive participle (agreeing in case with κλυδωνι — kludōni) of ανεμιζω — anemizō earliest known example and probably coined by James (from ανεμος — anemos), who is fond of verbs in ιζω — ̇izō (Mayor). The old Greek used ανεμοω — anemoō In Ephesians 4:14 Paul uses both κλυδονιζω — kludonizō and περιπερω ανεμωι — peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι — kludōni from ριπιζω — ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις — ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
2 Peter 2:17 Mists [ομιχλαι]
Old word for fog, here alone in N.T.Driven by a storm (υπο λαιλαπος ελαυνομεναι — hupo lailapos elaunomenai). Λαιλαπς — Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω — elaunō for driving power of wind and waves.For whom Dative case of personal interest.The blackness (ο ζοπος — ho zophos). See 2 Peter 2:4 for this word.Hath been reserved Perfect passive participle of τηρεω — tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
2 Peter 2:17 Driven by a storm [υπο λαιλαπος ελαυνομεναι]
Λαιλαπς — Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω — elaunō for driving power of wind and waves. [source]
Revelation 1:1 Angel [ἀγγέλου]
Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
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(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
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(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
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The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
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(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
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(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
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The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
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The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
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In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
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The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
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As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
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Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
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Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
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Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in Luke 8:2 mean?

and women certain who had been cured from spirits evil infirmities Mary who is called Magdalene from whom demons seven had gone out
καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν ἀσθενειῶν Μαρία καλουμένη Μαγδαληνή ἀφ’ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει

γυναῖκές  women 
Parse: Noun, Nominative Feminine Plural
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
τινες  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Feminine Plural
Root: τὶς  
Sense: a certain, a certain one.
ἦσαν  had  been 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τεθεραπευμέναι  cured 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Plural
Root: θεραπεύω  
Sense: to serve, do service.
πνευμάτων  spirits 
Parse: Noun, Genitive Neuter Plural
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
πονηρῶν  evil 
Parse: Adjective, Genitive Neuter Plural
Root: πονηρός  
Sense: full of labours, annoyances, hardships.
ἀσθενειῶν  infirmities 
Parse: Noun, Genitive Feminine Plural
Root: ἀσθένεια  
Sense: want of strength, weakness, infirmity.
Μαρία  Mary 
Parse: Noun, Nominative Feminine Singular
Root: Μαρία 
Sense: Mary the mother of Jesus.
καλουμένη  is  called 
Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular
Root: καλέω  
Sense: to call.
Μαγδαληνή  Magdalene 
Parse: Noun, Nominative Feminine Singular
Root: Μαγδαληνή  
Sense: a name given to Mary Magdalene, identifying her as from Magdala.
ἧς  whom 
Parse: Personal / Relative Pronoun, Genitive Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
δαιμόνια  demons 
Parse: Noun, Nominative Neuter Plural
Root: δαιμόνιον  
Sense: the divine power, deity, divinity.
ἑπτὰ  seven 
Parse: Adjective, Nominative Neuter Plural
Root: ἑπτά  
Sense: seven.
ἐξεληλύθει  had  gone  out 
Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular
Root: ἐξέρχομαι 
Sense: to go or come forth of.