KJV: But he said, Yea rather, blessed are they that hear the word of God, and keep it.
YLT: And he said, 'Yea, rather, happy those hearing the word of God, and keeping it!'
Darby: But he said, Yea rather, blessed are they who hear the word of God and keep it.
ASV: But he said, Yea rather, blessed are they that hear the word of God, and keep it.
| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Μενοῦν | No rather |
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Parse: Particle Root: μενοῦν Sense: nay surely, nay rather. |
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| μακάριοι | blessed [are] |
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Parse: Adjective, Nominative Masculine Plural Root: μακάριος Sense: blessed, happy. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀκούοντες | hearing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| λόγον | word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| φυλάσσοντες | keeping it |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: φυλάσσω Sense: to guard. |
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Greek Commentary for Luke 11:28
Jesus in contrast turns attention to others and gives them a beatitude “The originality of Christ‘s reply guarantees its historical character. Such a comment is beyond the reach of an inventor” (Plummer). [source]
Reverse Greek Commentary Search for Luke 11:28
Luke‘s common idiom, εν en with articular infinitive. Luke 11:27, Luke 11:28 are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman “speaks well, but womanly” (Bengel). Her beatitude She is fulfilling Mary‘s own prophecy in Luke 1:48 (μακαριουσιν με makariousin me shall call me happy). [source]
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]
Third-class condition with εαν ean and first aorist active subjunctive Purpose clause again (cf. ινα κρινω hina krinō just before) with ινα hina and first aorist active of sōzō Exaggerated contrast again, “not so much to judge, but also to save.” See John 3:17 for same contrast. And yet Jesus does judge the world inevitably (John 8:15.; John 9:39), but his primary purpose is to save the world (John 3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew 7:24, Matthew 7:26) and also Luke 11:28. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to the spiritual (see Luke 11:27, Luke 11:28), and that such a designation would, as Dean Alford remarks, “have been in harmony with those later and superstitious feelings with which the next and following ages regarded the Lord's earthly relatives.” He would shrink from emphasizing a distinction to which none of the other disciples or apostles could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that James likewise avoids such a designation. [source]