KJV: There are not found that returned to give glory to God, save this stranger.
YLT: There were not found who did turn back to give glory to God, except this alien;'
Darby: There have not been found to return and give glory to God save this stranger.
ASV: Were there none found that returned to give glory to God, save this stranger?
οὐχ | None |
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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εὑρέθησαν | was there found |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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ὑποστρέψαντες | having returned |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ὑποστρέφω Sense: to turn back. |
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δοῦναι | to give |
Parse: Verb, Aorist Infinitive Active Root: διδῶ Sense: to give. |
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δόξαν | glory |
Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἀλλογενὴς | foreigner |
Parse: Adjective, Nominative Masculine Singular Root: ἀλλογενής Sense: sprung from another race, a foreigner, alien. |
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οὗτος | this |
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
Greek Commentary for Luke 17:18
The old word was αλλοπυλος allophulos (Acts 10:28), but αλλογενης allogenēs occurs in the lxx, Josephus, and inscriptions. Deissmann (Light from the Ancient East, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: Let no foreigner enter within the screen and enclosure surrounding the sanctuary (Μητενα αλλογενη εισπορευεσται εντος του περι το ιερον τρυπακτου και περιβολου Mēthena allogenē eisporeuesthai entos tou peri to hieron truphaktou kai peribolou). [source]
Reverse Greek Commentary Search for Luke 17:18
He had given the Pharisees the facts the first time (John 9:15). It was really the third time (see παλιν palin in John 9:17). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. Give glory to God Second aorist active imperative of διδωμι didōmi (cf. σχεσ ες sches class="normal greek">αμαρτωλος εστιν hes). This phrase does not mean gratitude to God as in Luke 17:18. It is rather an adjuration to speak the truth (Joshua 7:19; 1 Samuel 6:5) as if he had not done it before. Augustine says: “Quid est Da gloriam Deo? Nega quod accepisti. ” Is a sinner (δικαιος hamartōlos estin). They can no longer deny the fact of the cure since the testimony of the parents (John 9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between αμαρτωλος dikaios (righteous) and hamartōlos (sinner). [source]
Second aorist active imperative of διδωμι didōmi (cf. σχεσ ες sches class="normal greek">αμαρτωλος εστιν hes). This phrase does not mean gratitude to God as in Luke 17:18. It is rather an adjuration to speak the truth (Joshua 7:19; 1 Samuel 6:5) as if he had not done it before. Augustine says: “Quid est Da gloriam Deo? Nega quod accepisti. ” Is a sinner (δικαιος hamartōlos estin). They can no longer deny the fact of the cure since the testimony of the parents (John 9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between αμαρτωλος dikaios (righteous) and hamartōlos (sinner). [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]