KJV: And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
YLT: And it came to pass, as he is praying alone, the disciples were with him, and he questioned them, saying, 'Who do the multitudes say me to be?'
Darby: And it came to pass as he was praying alone, his disciples were with him, and he asked them saying, Who do the crowds say that I am?
ASV: And it came to pass, as he was praying apart, the disciples were with him: and he asked them, saying, Who do the multitudes say that I am?
| ἐγένετο | it came to pass |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| τῷ | - |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| προσευχόμενον | praying |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: προσεύχομαι Sense: to offer prayers, to pray. |
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| μόνας | solitary |
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Parse: Adjective, Accusative Feminine Plural Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
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| συνῆσαν | were with |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: σύνειμι1 Sense: to be with. |
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| μαθηταί | disciples |
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Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| ἐπηρώτησεν | He questioned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπερωτάω Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Τίνα | Whom |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τίς Sense: who, which, what. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὄχλοι» | crowds |
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Parse: Noun, Nominative Masculine Plural Root: ὄχλος Sense: a crowd. |
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| λέγουσιν | do pronounce |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λέγω Sense: to say, to speak. |
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| εἶναι | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for Luke 9:18
Common Lukan idiom of εν en with the articular infinitive for a temporal clause, only here Luke has the periphrastic infinitive (ειναι προσευχομενον einai proseuchomenon) as also in Luke 11:1. This item about Christ‘s praying alone in Luke. [source]
In the N.T. only here and Mark 4:10. Perhaps χωρας chōras (places) is to be supplied with μονας monas (lonely places).Were with him (συνησαν αυτωι sunēsan autōi). This seems like a contradiction unless “alone” is to be taken with συνησαν sunēsan Westcott and Hort put συνηντησαν sunēntēsan in the margin. This would mean that as Jesus was praying alone, the disciples fell in with him. At any rate he was praying apart from them. [source]
This seems like a contradiction unless “alone” is to be taken with συνησαν sunēsan Westcott and Hort put συνηντησαν sunēntēsan in the margin. This would mean that as Jesus was praying alone, the disciples fell in with him. At any rate he was praying apart from them. [source]
Peculiar to Luke. [source]
Reverse Greek Commentary Search for Luke 9:18
Matthew 16:13 has “the Son of Man” in place of “I” here in Mark and in Luke 9:18. He often described himself as “the Son of Man.” Certainly here the phrase could not mean merely “a man.” They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark 3:21, Mark 3:31). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus. [source]
First aorist active participle of επαιρω epairō old and common verb with οπταλμους ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα hina and the first aorist active subjunctive. [source]
Perfect active indicative of πιστευω pisteuō “We have come to believe and still believe” (John 6:29). And know Same tense of γινωσκω ginōskō “We have come to know and still know.” Thou art the Holy One of God Bernard follows those who believe that this is John‘s report of the same confession given by the Synoptics (Mark 8:27.; Matthew 16:13-20; Luke 9:18.), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ. [source]