KJV: Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
YLT: saying, 'Away, what -- to us and to thee, Jesus, O Nazarene? thou didst come to destroy us; I have known thee who thou art -- the Holy One of God.'
Darby: saying, Eh! what have we to do with thee, Jesus, Nazarene? hast thou come to destroy us? I know thee who thou art, the Holy One of God.
ASV: Ah! what have we to do with thee, Jesus thou Nazarene? art thou come to destroy us? I know thee who thou art, the Holy One of God.
Ἔα | Ha |
Parse: Interjection Root: ἔα Sense: interjection expressive of indignation, or of wonder mixed with fear, ha! ah!. |
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ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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σοί | to You |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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Ἰησοῦ | Jesus |
Parse: Noun, Vocative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Ναζαρηνέ | of Nazareth |
Parse: Noun, Vocative Masculine Singular Root: Ναζαρηνός Sense: a resident of Nazareth. |
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ἦλθες | Are You come |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἔρχομαι Sense: to come. |
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ἀπολέσαι | to destroy |
Parse: Verb, Aorist Infinitive Active Root: ἀπόλλυμι Sense: to destroy. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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οἶδά | I know |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: οἶδα Sense: to see. |
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Ἅγιος | Holy [One] |
Parse: Adjective, Nominative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Luke 4:34
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
Lit., what is there to us and to thee? i.e., what have we in common? So Wyc. [source]
Reverse Greek Commentary Search for Luke 4:34
More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke 4:34; Mark 1:24), like the words of the Father (Luke 3:22) and more so than the condition of the devil (Luke 4:3, Luke 4:9). In the Canterbury Revision “devils” should always be “demons” Imperfect third singular active of εαω eaō very old and common verb with syllabic augment ει ei The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Matthew 8:4 to the lepers.Because they knew Causal, not declarative, οτι hoti Past perfect of the second perfect οιδα oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον Ton Christon = the Anointed, the Messiah. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]