KJV: And he answered and said unto them, I will also ask you one thing; and answer me:
YLT: And he answering said unto them, 'I will question you -- I also -- one thing, and tell me:
Darby: And he answering said to them, I also will ask you one thing, and tell me:
ASV: And he answered and said unto them, I also will ask you a question; and tell me:
Ἀποκριθεὶς | Answering |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Ἐρωτήσω | Will ask |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐρωτάω Sense: to question. |
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κἀγὼ | I also |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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λόγον | one thing |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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εἴπατέ | you tell |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: λέγω Sense: to speak, say. |
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μοι | Me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Luke 20:3
Literally, word. So in Mark 11:29; Matthew 21:24. [source]
Reverse Greek Commentary Search for Luke 20:3
Second aorist active subjunctive with οταν hotan Matthew 22:30 has it “in the resurrection,” Luke 20:35 “to attain to the resurrection.” The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. [source]
So Matthew 22:30. Luke 20:36 has “equal unto the angels” “Their equality with angels consists in their deliverance from mortality and its consequences” (Swete). The angels are directly created, not procreated. [source]
This technical use of επι epi is good Greek, in the matter of, in the passage about, the Bush. ατος Batos is masculine here, feminine in Luke 20:37. The reference is to Exodus 3:3-6 (in the book of Moses, εν τηι βιβλωι en tēi biblōi). [source]
The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew 22:34). Luke 20:39 represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, “knowing that he had answered them well” “Them” here means the Sadducees. But Matthew 22:35 says that this lawyer (νομικος nomikos) was “tempting” (πειραζων peirazōn) by his question. “A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth.” That is a just picture of this lawyer. [source]
Matthew has τριβολῶν , thistles. The word occurs only once outside of Luke's writings, in Mark 12:26, where it is used as the familiar title of a section of the Pentateuch. Luke also uses it in the same way (Luke 20:37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our Lord's: “A farmer could never make a bramble bear grapes.” It is the word employed by the Septuagint for the bush out of which God spoke to Moses. [source]
In Luke 1:32 Jesus is called “Son of the Highest” and here all real children or sons of God (Luke 20:36) are so termed. See also Luke 1:35, Luke 1:76 for the use of “the Highest” of God. He means the same thing that we see in Matthew 5:45, Matthew 5:48 by “your Father.”Toward the unthankful and evil (επι τους αχαριστους και πονηρους epi tous acharistous kai ponērous). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives. [source]
Old word, quoted from the lxx in Mark 12:26; Luke 20:37 (from Exodus 3:6) about the burning bush that Moses saw, and by Stephen (Acts 7:30, Acts 7:35) referring to the same incident. Nowhere else in the N.T. “Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient” (Vincent).Gather (βατου trugōsin). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18.Grapes Cluster of grapes. [source]
Aptly, truly. Compare John 8:48; Matthew 15:7; Luke 20:39. [source]
First aorist passive indicative of καταχιοω kataxioō old verb to count worthy. Three times in N.T. (Luke 20:35; Acts 5:41; 2 Thessalonians 1:5). First aorist passive infinitive of ατιμαζω atimazō old verb to make one dishonoured Forms here an oxymoron The apostles felt honoured by dishonour. Note the same use of “the Name” as in James 2:7; 3 Jo James 1:7. With the Jews this absolute use of “the Name” meant Jehovah. The Christians now apply it to Jesus. [source]
Genitive absolute with present middle participle of προσερχομαι proserchomai A voice of the Lord (πωνη κυριου phōnē kuriou). Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. Trembled Literally, becoming tremulous or terrified. The adjective εντρομος entromos Imperfect active, was not daring, negative conative imperfect. [source]
Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. [source]
See on Luke 20:37It implies the disclosure of a secret which the brother reveals because he thinks his companion in danger [source]
Present imperative with μη mē prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying. That shewed it (τον μηνυσαντα ton mēnusanta). First aorist active articular participle (accusative case because of δια dia) from μηνυω mēnuō old verb, to point out, to disclose. See Luke 20:37. [source]
First aorist active articular participle (accusative case because of δια dia) from μηνυω mēnuō old verb, to point out, to disclose. See Luke 20:37. [source]
“Age.” See this identical expression in Matthew 12:32 for the present time (Galatians 1:4; 1 Timothy 6:17) and the future life (Ephesians 2:7; Luke 20:35). Both combined in Mark 10:30; Luke 18:30. [source]
Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among ( ἐξ ), which is further emphasized by the repetition of the preposition ἐκ (from ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ fromthe dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. [source]