KJV: And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
YLT: and every one whoever shall say a word to the Son of Man, it shall be forgiven to him, but to him who to the Holy Spirit did speak evil, it shall not be forgiven.
Darby: and whoever shall say a word against the Son of man it shall be forgiven him; but to him that speaks injuriously against the Holy Spirit it shall not be forgiven.
ASV: And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven.
| πᾶς | everyone |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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| ἐρεῖ | will speak |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: λέγω Sense: to utter, speak, say. |
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| λόγον | a word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| εἰς | against |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Υἱὸν | Son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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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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| ἀνθρώπου | of Man |
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Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ἀφεθήσεται | it will be forgiven |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἀφίημι Sense: to send away. |
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| τῷ | the [one] |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Ἅγιον | Holy |
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Parse: Adjective, Accusative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| Πνεῦμα | Spirit |
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Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| βλασφημήσαντι | having blasphemed |
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Parse: Verb, Aorist Participle Active, Dative Masculine Singular Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
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| ἀφεθήσεται | will be forgiven |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἀφίημι Sense: to send away. |
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Greek Commentary for Luke 12:10
This unpardonable sin is given by Mark 3:28.; Matthew 12:31. immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (Luke 11:15-20). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of εις eis here in the sense of “against.” [source]
Distinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see Acts 2:38-40, and compare Acts 3:17-19). [source]
Reverse Greek Commentary Search for Luke 12:10
Grammatical neuter, but “whom” is correct translation. The Father will send the Holy Spirit (John 14:16; Luke 24:49; Acts 2:33), but so will the Son (John 15:26; John 16:7) as Jesus breathes the Holy Spirit upon the disciples (John 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mark 3:29; Matthew 12:32; Luke 12:10) is identified with the Paraclete. He Emphatic demonstrative pronoun and masculine like παρακλητος paraklētos Shall teach you all things The Holy Spirit knows “the deep things of God” (1 Corinthians 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (John 14:25) and old. Bring to your remembrance Future active indicative of υπομιμνησκω hupomimnēskō old verb to remind, to recall, here only in this Gospel (cf. 3 John 1:10; 2 Timothy 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea). [source]
The imperative ποιειτε poieite has to be supplied from ποιητε poiēte in the relative clause. Παντα Panta is repeated from παν pān (singular), but in the plural (all things). Παν Pān is left as a nominative absolute as in Matthew 10:32; Luke 12:10. This is a sort of Golden Rule for Christians “in the name of the Lord Jesus” What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician. [source]
Present active predicate (supplementary) participle agreeing with αδελπον adelphon and with cognate accusative αμαρτιαν hamartian unto death Repeated again with αμαρτανουσιν hamartanousin and in contrast with αμαρτια προς τανατον hamartia pros thanaton (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called “unto death.” This distinction is common in the rabbinic writings and in Numbers 18:22 the lxx has λαβειν αμαρτιαν τανατηπορον labein hamartian thanatēphoron “to incur a death-bearing sin” as many crimes then and now bear the death penalty. There is a distinction in Hebrews 10:26 between sinning wilfully after full knowledge and sins of ignorance (Hebrews 5:2). Jesus spoke of the unpardonable sin (Mark 3:29; Matthew 12:32; Luke 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God‘s Son and set themselves up as antichrists.Concerning this (περι εκεινης peri ekeinēs). This sin unto death.That he should make request Sub-final use of ινα hina with the first aorist active subjunctive of ερωταω erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God. [source]