KJV: All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
YLT: All things were delivered up to me by my Father, and no one doth know who the Son is, except the Father, and who the Father is, except the Son, and he to whom the Son may wish to reveal Him.'
Darby: All things have been delivered to me by my Father, and no one knows who the Son is but the Father, and who the Father is but the Son, and he to whomsoever the Son is pleased to reveal him.
ASV: All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal him .
| Πάντα | All things |
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Parse: Adjective, Nominative Neuter Plural Root: πᾶς Sense: individually. |
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| μοι | to Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| παρεδόθη | have been delivered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| οὐδεὶς | no one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| γινώσκει | knows |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| Υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| Πατήρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ᾧ | to whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| βούληται | might resolve |
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Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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| ἀποκαλύψαι | to reveal [Him] |
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Parse: Verb, Aorist Infinitive Active Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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Greek Commentary for Luke 10:22
Knows by experience, γινωσκει ginōskei Here Matthew 11:27 has επιγινωσκει epiginōskei (fully knows) and simply τον υιον ton huion (the Son) instead of the “who” But the same use and contrast of “the Father,” “the Son.” in both Matthew and Luke, “an aerolite from the Johannean heaven” (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my The Christ of the Logia). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in John 17. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Matthew 11:27 by the use of willeth to reveal him The Son claims the power to reveal the Father “to whomsoever he wills” This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (παρεδοτη paredothē timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand. [source]
See on Matthew 11:27. [source]
Reverse Greek Commentary Search for Luke 10:22
In Matthew 23:34 Jesus uses “I send” See Luke 10:22; Luke 15:7, Luke 15:10. Here the future tense occurs, “I will send” (αποστελω apostelō). [source]
Spirit ( πνεῦμα ) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Romans 1:9); while soul ( ψυχή ) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, “moods of elevation, excitements,” etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22). Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
Hence he is qualified to reveal the Father (John 1:18). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Matthew 11:27; Luke 10:22; John 17:21-26). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd‘s voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings. And I lay down my life for the sheep This he had said in John 10:11, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers. [source]
Repeated from John 13:1, accenting the full consciousness of Jesus. Had given So Aleph B L W, aorist active instead of δεδωκεν dedōken (perfect active) of διδωμι didōmi Cf. John 3:31 for a similar statement with εν en instead of εις eis See Matthew 11:27 (Luke 10:22) and Matthew 28:18 for like claim by Jesus to complete power. And that he came forth from God, and goeth unto God See plain statement by Jesus on this point in John 16:28. The use of προς τον τεον pros ton theon recalls the same words in John 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act. [source]
Σαρκος Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection. That Secondary purpose with ινα δωσει hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα hina class="normal greek">παν ο kathōs class="normal greek">παν ο hina Whatsoever (ο pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
In contrast to the ignorance of these people. See the same words in John 8:55 and the same claim in John 17:25; Matthew 11:27; Luke 10:22 (the Johannine aerolite). “These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews” (Bernard). Jesus is the Interpreter of God to men (John 1:18). And he sent me First aorist active indicative of αποστελλω apostellō the very verb used of Jesus when he sent forth the twelve (Matthew 10:5) and used by Jesus again of himself in John 17:3. He is the Father‘s Apostle to men. [source]
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- -DIVIDER- (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- -DIVIDER- (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- -DIVIDER- 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- -DIVIDER- (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- -DIVIDER- (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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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]