KJV: And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
YLT: and all were bearing testimony to him, and were wondering at the gracious words that are coming forth out of his mouth, and they said, 'Is not this the son of Joseph?'
Darby: And all bore witness to him, and wondered at the words of grace which were coming out of his mouth. And they said, Is not this the son of Joseph?
ASV: And all bare him witness, and wondered at the words of grace which proceeded out of his mouth: and they said, Is not this Joseph's son?
| ἐμαρτύρουν | were bearing witness |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: μαρτυρέω Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. |
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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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| ἐθαύμαζον | marveling |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἐκθαυμάζω Sense: to wonder, wonder at, marvel. |
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| ἐπὶ | at |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| λόγοις | words |
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Parse: Noun, Dative Masculine Plural Root: λόγος Sense: of speech. |
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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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| χάριτος | grace |
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Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
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| τοῖς | that |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐκπορευομένοις | are proceeding |
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Parse: Verb, Present Participle Middle or Passive, Dative Masculine Plural Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| στόματος | mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἔλεγον | they were saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| υἱός | the son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| Ἰωσὴφ | of Joseph |
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Parse: Noun, Genitive Masculine Singular Root: Ἰωσήφ Sense: the patriarch, the eleventh son of Jacob. |
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| οὗτος | this |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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Greek Commentary for Luke 4:22
Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (Luke 4:14) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb μαρτυρεω martureō is a very old and common one. It is frequent in Acts, Paul‘s Epistles, and the Johannine books. The substantive μαρτυρ martur is seen in our English μαρτψρ martyr one who witnesses even by his death to his faith in Christ. [source]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. [source]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Compare Luke 4:14. They confirmed the reports which had been circulated about him. Note the imperfect tense. There was a continuous stream of admiring comment. Similarly, were wondering. [source]
Literally and correctly, as Rev., words of grace. See on Luke 1:30. [source]
Expecting an affirmative answer. [source]
Reverse Greek Commentary Search for Luke 4:22
Lit., steward of injustice. See on forgetful hearer, James 1:25; and compare words of grace, Luke 4:22; unjust judge, Luke 18:6; son of his love, Colossians 1:13; lust of uncleanness, 2 Peter 2:10. The idiom is a Hebrew one. The phrase expresses Jesus' judgment on what the steward's master praised. [source]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Grace. Same root as χαιρω chairō (rejoice) and χαριτοω charitoō in Luke 1:28. To find favour is a common O.T. phrase. Χαρις Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Ephesians 4:29, with grace, Colossians 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Romans 6:17). [source]