KJV: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
YLT: and the younger of them said to the father, Father, give me the portion of the substance falling to me, and he divided to them the living.
Darby: and the younger of them said to his father, Father, give to me the share of the property that falls to me. And he divided to them what he was possessed of.
ASV: and the younger of them said to his father, Father, give me the portion of thy'substance that falleth to me. And he divided unto them his living.
| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| νεώτερος | younger |
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Parse: Adjective, Nominative Masculine Singular, Comparative Root: νέος Sense: recently born, young, youthful. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| πατρί | [the] father |
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Parse: Noun, Dative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| Πάτερ | Father |
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Parse: Noun, Vocative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| δός | give |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: διδῶ Sense: to give. |
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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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| ἐπιβάλλον | falling [to me] |
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Parse: Verb, Present Participle Active, Accusative Neuter Singular Root: ἐπιβάλλω Sense: to cast upon, to lay upon. |
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| μέρος | portion |
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Parse: Noun, Accusative Neuter Singular Root: μέρος Sense: a part. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐσίας | property |
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Parse: Noun, Genitive Feminine Singular Root: οὐσία Sense: what one has, i. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| διεῖλεν | he divided |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διαιρέω Sense: to divide into parts, to part, to tear, cleave or cut asunder. |
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| αὐτοῖς | between them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βίον | property |
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Parse: Noun, Accusative Masculine Singular Root: βίος Sense: life. |
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Greek Commentary for Luke 15:12
The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy 21:17) at the death of the father. The father did not have to abdicate in favour of the sons, but “this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth” (Ragg). [source]
The second aorist active indicative of διαιρεω diaireō an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and 1 Corinthians 12:11. The elder son got his share also of the “substance” or property or estate (της ουσιας tēs ousias), “the living” (τον βιον ton bion) as in Mark 12:44, not “life” as in Luke 8:14. [source]
According to the Jewish law of inheritance, if there were but two sons, the elder would receive two portions, the younger the third of all movable property. A man might, during his lifetime, dispose of all his property by gift as he chose. If the share of younger children was to be diminished by gift or taken away, the disposition must be made by a person presumably near death. No one in good health could diminish, except by gift, the legal portion of a younger son. The younger son thus was entitled by law to his share, though he had no right to claim it during his father's lifetime. The request must be regarded as asking a favor (Edersheim). [source]
Even to the elder, who did not ask it. [source]
Reverse Greek Commentary Search for Luke 15:12
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
Second aorist active participle of επιβαλλω epiballō It is used absolutely here, though there is a reference to το ρημα to rhēma above, the word of Jesus, and the idiom involves τον νουν ton noun so that the meaning is to put the mind upon something. In Luke 15:12 there is another absolute use with a different sense. Moulton (Prolegomena, p. 131) quotes a Ptolemaic papyrus Tb P 50 where επιβαλων epibalōn probably means “set to,” put his mind on.Wept (εκλαιεν eklaien). Inchoative imperfect, began to weep. Matthew 26:75 has the ingressive aorist εκλαυσεν eklausen burst into tears. [source]
That is the hard word to say and he will say it first. The word means to miss the mark. I shot my bolt and I missed my aim (compare the high-handed demand in Luke 15:12). [source]
Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it. Others, the ship. It is objected that the pronoun αὐτῆς it, is feminine, while the feminine noun for ship ( ναῦς ) is not commonly used by Luke, but rather the neuter, πλοῖον . I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses ναῦς (see Acts 27:41), though he uses it but once; and, as Hackett remarks, “it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar.” A third explanation refers the pronoun to the island of Crete, and renders, “there beat down from it. ” This is grammatical, and according to a well-known usage of the preposition. The verb βάλλω is also used intransitively in the sense of tofall; thus Homer Iliad,” xi., 722), of a riverfalling into the sea. Compare Mark 4:37: “the the waves beat ( ἐπέβαλλεν ) into the ship;” and Luke 15:12the portion of goods thatfalleth ( ἐπιβάλλον ) to me.” The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable' there beat down from it. It is also according to the analogy of the expression in Luke 8:23, there came down a storm. See note there, and see on Matthew 8:24. [source]
“Men having uncircumcision.” It is a contemptuous expression. They did not object to Peter‘s preaching to the Gentiles, but to his going into the house of Cornelius and eating with them, violating his supposed obligations as a Jew (Hackett). It was the same complaint in principle that the Pharisees had made against Jesus when he ate with publicans and sinners (Luke 15:12). The Jews had not merely the Mosaic regulations about clean and unclean food, but also the fact that at a Gentile table some of the meat may have been an idol sacrifice. And Peter himself had similar scruples when the vision came to him at Joppa and when he entered the house of Cornelius in Caesarea Acts 10:28). Peter had been led beyond the circumcision party. [source]