KJV: And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:
YLT: 'And another came, saying, Sir, lo, thy pound, that I had lying away in a napkin;
Darby: And another came, saying, My Lord, lo, there is thy mina, which I have kept laid up in a towel.
ASV: And another came, saying, Lord, behold, here is thy pound, which I kept laid up in a napkin:
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἕτερος | another |
|
Parse: Adjective, Nominative Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
|
| ἦλθεν | came |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
|
| λέγων | saying |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
|
| Κύριε | Lord |
|
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
| ἰδοὺ | behold |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
|
| μνᾶ | mina |
|
Parse: Noun, Nominative Feminine Singular Root: μνᾶ Sense: in the OT, a weight of 300 shekels was one pound. |
|
| σου | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
|
| εἶχον | I kept |
|
Parse: Verb, Imperfect Indicative Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
|
| ἀποκειμένην | lying away |
|
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular Root: ἀπόκειμαι Sense: to be laid away, laid by, reserved. |
|
| σουδαρίῳ | a piece of cloth |
|
Parse: Noun, Dative Neuter Singular Root: σουδάριον Sense: a handkerchief. |
|
Greek Commentary for Luke 19:20
Imperfect active of εχω echō I kept on keeping. [source]
Present passive participle agreeing with ην hēn (which), used often as perfect passive of τιτημι tithēmi as here, laid away or off It is not the periphrastic construction, but two separate verbs, each with its own force.In a napkin (εν σουδαριωι en soudariōi). A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries a.d., Deissmann, Bible Studies, p. 223). Used also for swathing the head of the dead (John 11:44; John 20:7). [source]
A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries a.d., Deissmann, Bible Studies, p. 223). Used also for swathing the head of the dead (John 11:44; John 20:7). [source]
The imperfect. I was keeping while thou wert absent. [source]
The Latin sudarium, from sudor,perspiration: a cloth for wiping off the sweat. Trench notes that the napkin which the idle servant does not need for its proper use (Genesis 3:19) he uses for the wrapping up of his pound. [source]
Reverse Greek Commentary Search for Luke 19:20
See on Luke 19:20. [source]
See on Luke 19:20. It is interesting to compare this Gospel picture of sisterly affection under the shadow of death, with the same sentiment as exhibited in Greek tragedy, especially in Sophocles, by whom it is developed with wonderful power, both in the “Antigone” and in the “Electra.”-DIVIDER- In the former, Antigone, the consummate female figure of the Greek drama, falls a victim to her love for her dead brother. Both here, and in the “Electra,” sisterly love is complicated with another and sterner sentiment: in the “Antigone” with indignant defiance of the edict which refuses burial to her brother; in the “Electra” with the long-cherished craving for vengeance. Electra longs for her absent brother Orestes, as the minister of retribution rather than as the solace of loneliness and sorrow. His supposed death is to her, therefore, chiefly the defeat of the passionate, deadly purpose of her whole life. Antigone lives for her kindred, and is sustained under her own sad fate by the hope of rejoining them in the next world. She believes in the permanence of personal existence.“And yet I go and feed myself with hopesThat I shall meet them, by my father loved, Dear to my mother, well-beloved of thee,Thou darling brother” (897-900).And again,“Loved, I shall be with him whom I have lovedGuilty of holiest crime. More time is mine In which to share the favor of the dead,-DIVIDER- Than that of those who live; for I shall restForever there” (73-76).No such hope illuminates the grief of Electra.“Ah, Orestes!Dear brother, in thy death thou slayest me; For thou art gone, bereaving my poor heart-DIVIDER- Of all the little hope that yet remained-DIVIDER- That thou wouldst come, a living ministerOf vengeance for thy father and for me” (807-812).And again,“If thou suggestest any hope from thoseSo clearly gone to Hades, then on me,Wasting with sorrow, thou wilt trample more” (832-834).When she is asked,“What! shall I ever bring the dead to life?”she replies,“I meant not that: I am not quite so mad.”In the household of Bethany, the grief of the two sisters, unlike that of the Greek maidens, is unmixed with any other sentiment, save perhaps a tinge of a feeling bordering on reproach that Jesus had not been there to avert their calamity. Comfort from the hope of reunion with the dead is not expressed by them, and is hardly implied in their assertion of the doctrine of a future resurrection, which to them, is a general matter having little or no bearing on their personal grief. In this particular, so far as expression indicates, the advantage is on the side of the Theban maiden. Though her hope is the outgrowth of her affection rather than of her religious training - a thought which is the child of a wish - she never loses her grasp upon the expectation of rejoining her beloved dead. But the gospel story is thrown into strongest contrast with the classical by the truth of resurrection which dominates it in the person and energy of the Lord of life. Jesus enters at once as the consolation of bereaved love, and the eternal solution of the problem of life and death. The idea which Electra sneered at as madness, is here a realized fact. Beautiful, wonderful as is the action which the drama evolves out of the conflict of sisterly love with death, the curtain falls on death as victor. Into the gospel story Jesus brings a benefaction, a lesson, and a triumph. His warm sympathy, His comforting words, His tears at His friend's tomb, are in significant contrast with the politic, timid, at times reproachful attitude of the chorus of Theban elders towards Antigone. The consummation of both dramas is unmitigated horror. Suicide solves the problem for Antigone, and Electra receives back her brother as from the dead, only to incite him to murder, and to gloat with him over the victims. It is a beautiful feature of the Gospel narrative that it seems, if we may so speak, to retire with an instinctive delicacy from the joy of that reunited household. It breaks off abruptly with the words, “Loose him, and let him go.” The imagination alone follows the sisters with their brother, perchance with Christ, behind the closed door, and hears the sacred interchanges of that wonderful communing. Tennyson, with a deep and truly Christian perception, has struck its key-note.“Her eyes are homes of silent prayer,Nor other thought her mind admits But, he was dead, and there he sits!-DIVIDER- And He that brought him back is there.Then one deep love doth supersedeAll other, when her ardent gaze Roves from the living brother's face-DIVIDER- And rests upon the Life indeed.”“In Memoriam.” [source]
Literally, “Came out the dead man,” (effective aorist active indicative and perfect active articular participle of τνησκω thnēskō). Just as he was and at once. Bound hand and foot Perfect passive participle of δεω deō with the accusative loosely retained according to the common Greek idiom (Robertson, Grammar, p. 486), but literally “as to the feet and hands” (opposite order from the English). Probably the legs were bound separately. With grave-clothes Or “with bands.” Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form κηρια kēria and Proverbs 7:16). Only here in N.T. His face Old word, but προσωπον prosōpon is usual in N.T. See Revelation 1:16 for another instance. Was bound about Past perfect passive of περιδεω perideō old verb to bind around, only here in N.T. With a napkin Instrumental case of σουδαριον soudarion (Latin word sudarium from sudor, sweat). In N.T. here, John 20:7; Luke 19:20; Acts 19:12. Our handkerchief. Loose him First aorist active imperative of λυω luō From the various bands. Let him go Second aorist active imperative of απιημι aphiēmi and present active infinitive. [source]
See on Luke 19:20. [source]
Latin word for συδορ sudor (sweat). Used in Luke 19:20; John 11:44; John 20:7. In two papyri marriage-contracts this word occurs among the toilet articles in the dowry (Deissmann, Bible Studies, p. 223). [source]
Lit., laid away, as the pound in the napkin, Luke 19:20. With the derivative sense of reserved or awaiting, as the crown, 2 Timothy 4:8. In Hebrews 9:27, it is rendered appointed (unto men to die), where, however, the sense is the same: death awaits men as something laid up. Rev., in margin, laid up for. Compare treasure in heaven, Matthew 6:20; Matthew 19:21; Luke 12:34. “Deposited, reserved, put by in store out of the reach of all enemies and sorrows” (Bishop Wilson). [source]
Literally, “laid away or by.” Old word used in Luke 19:20 of the pound laid away in a napkin. See also αποτησαυριζω apothēsaurizō to store away for future use (1 Timothy 6:19). The same idea occurs in Matthew 6:20 (treasure in heaven) and 1 Peter 1:4 and it is involved in Philemon 3:20. Ye heard before (προηκουσατε proēkousate). First aorist indicative active of this old compound προακουω proakouō though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. In the word of the truth of the gospel “In the preaching of the truth of the gospel” (Galatians 2:5, Galatians 2:14) which is come They heard the pure gospel from Epaphras before the Gnostics came. [source]
Or laid away. In Pastorals only here. In Paul, see Colossians 1:5(note). Luke 19:20of the pound laid up in a napkin. [source]
Lit. is laid by in store. Comp. Luke 19:20; Colossians 1:5(see note); 2 Timothy 4:8. [source]
Present middle (or passive) of αποκειμαι apokeimai “is laid away” for men. Cf. same verb in Matt 25:31-4615; Colossians 1:5; 2 Timothy 4:8 (Paul‘s crown). Once to die Once for all to die, as once for all to live here. No reincarnation here. After this cometh judgment Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (1713622616_6; John 5:25-29). [source]