KJV: And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
YLT: and ye like to men waiting for their lord, when he shall return out of the wedding feasts, that he having come and knocked, immediately they may open to him.
Darby: and ye like men who wait their own lord whenever he may leave the wedding, that when he comes and knocks, they may open to him immediately.
ASV: and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him.
| ὅμοιοι | like |
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Parse: Adjective, Nominative Masculine Plural Root: ὅμοιος Sense: like, similar, resembling. |
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| ἀνθρώποις | to men |
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Parse: Noun, Dative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| προσδεχομένοις | waiting for |
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Parse: Verb, Present Participle Middle or Passive, Dative Masculine Plural Root: προσδέχομαι Sense: to receive to one’s self, to admit, to give access to one’s self. |
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| κύριον | master |
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Parse: Noun, Accusative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἑαυτῶν | of themselves |
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Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| πότε | whenever |
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Parse: Conjunction Root: πότε Sense: when?, at what time?. |
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| ἀναλύσῃ | he shall return |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀναλύω Sense: to unloose, undo again. |
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| γάμων | wedding feasts |
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Parse: Noun, Genitive Masculine Plural Root: γάμος Sense: a wedding or marriage festival, a wedding banquet, a wedding feast. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἐλθόντος | having come |
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Parse: Verb, Aorist Participle Active, Genitive Masculine Singular Root: ἔρχομαι Sense: to come. |
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| κρούσαντος | having knocked |
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Parse: Verb, Aorist Participle Active, Genitive Masculine Singular Root: κρούω Sense: to knock: at the door. |
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| εὐθέως | immediately |
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Parse: Adverb Root: εὐθέως Sense: straightway, immediately, forthwith. |
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| ἀνοίξωσιν | they might open |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: ἀνοίγω Sense: to open. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Luke 12:36
The interrogative conjunction ποτε pote and the deliberative aorist subjunctive retained in the indirect question. The verb αναλυω analuō very common Greek verb, but only twice in the N.T. (here and Philemon 1:23). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in Luke 14:8), departing from there. See note on Matthew 22:2. [source]
Genitive absolute of the aorist active participle without autou and in spite of ελτοντος και κρουσαντος autoi (dative) being used after αυτου anoixōsin (first aorist active subjunctive of αυτοι anoigō).d [source]
The verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, Philemon 1:23, “having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment.” Compare departure ( ἀναλύσεως ) 2 Timothy 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return. [source]
Properly, the marriage-feast. See on Matthew 22:2. [source]
Reverse Greek Commentary Search for Luke 12:36
Imperfect active of δια diagogguzō late Greek compound in the lxx and Byzantine writers. In the N.T. only here and Luke 19:7. The force of ουτος dia here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.This man (προσδεχεται houtos). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.Receiveth Present middle indicative of the common verb υπεδεχατο prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις kai sunesthiei autois). Associative instrumental case (συν autois) after πιλος sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
Present middle indicative of the common verb υπεδεχατο prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις kai sunesthiei autois). Associative instrumental case (συν autois) after πιλος sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
“From the two (sides).” Pressure to live on, pressure to die and be with Christ. To depart (εις το αναλυσαι eis to analusai). Purpose clause, εις το eis to and the aorist active infinitive αναλυσαι analusai old compound verb, to unloose (as threads), to break up, to return (Luke 12:36, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. καταλυω kataluō in 2 Corinthians 5:1 for tearing down the tent. Very far better Double comparative (triple Lightfoot calls it because of πολλωι pollōi) like Isocrates and the Koiné{[28928]}š often. See note on 2 Corinthians 7:13 for περισσοτερως μαλλον perissoterōs mallon Πολλωι Pollōi is the instrumental case of measure (by much). [source]
Purpose clause, εις το eis to and the aorist active infinitive αναλυσαι analusai old compound verb, to unloose (as threads), to break up, to return (Luke 12:36, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. καταλυω kataluō in 2 Corinthians 5:1 for tearing down the tent. [source]
In Pastorals only here. Comp. Mark 15:43; Luke 2:25; Luke 12:36. In this sense not in Paul. Primarily, to receive to one's self, admit, accept. So Luke 15:2; Romans 16:2; Philemon 2:29. That which is accepted in faith, is awaited expectantly. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Perfect active of ιστημι histēmi (intransitive). Picture of the Lord‘s advent as in Matthew 24:33; James 5:9, but true also of the individual response to Christ‘s call (Luke 12:36) as shown in Holman Hunt‘s great picture. Some see a use also of So James 5:2. [source]