KJV: And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
YLT: And Jesus answered him, saying, 'It hath been written, that, not on bread only shall man live, but on every saying of God.'
Darby: And Jesus answered unto him saying, It is written, Man shall not live by bread alone, but by every word of God.
ASV: And Jesus answered unto him, It is written, Man shall not live by bread alone.
ἀπεκρίθη | answered |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Γέγραπται | It has been written |
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἄρτῳ | bread |
Parse: Noun, Dative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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μόνῳ | alone |
Parse: Adjective, Dative Masculine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
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ζήσεται | shall live |
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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ἄνθρωπος | man |
Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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παντὶ | every |
Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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ῥήματι | word |
Parse: Noun, Dative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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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 4:4
See on Matthew 4:4.By bread ( ἐπ ' ἄρτω ͅ )Lit., “on bread,” implying dependence. Compare, by every word ( ἐπὶ παντὶ ῥήματι , Matthew 4:4). [source]
Lit., “on bread,” implying dependence. Compare, by every word ( ἐπὶ παντὶ ῥήματι , Matthew 4:4). [source]
Reverse Greek Commentary Search for Luke 4:4
This picturesque detail Mark has besides “at even” Matthew has “when even was come,” Luke “when the sun was setting.” The sabbath ended at sunset and so the people were now at liberty to bring their sick to Jesus. The news about the casting out of the demon and the healing of Peter‘s mother-in-law had spread all over Capernaum. They brought them in a steady stream (imperfect tense, επερον epheron). Luke (Luke 4:40) adds that Jesus laid his hand on every one of them as they passed by in grateful procession. [source]
See on Matthew 4:24. Luke never uses the word of sickness, as Matthew 8:6. See on Luke 4:41. [source]
Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; Matthew 26:54; Mark 8:31; Luke 4:43; Luke 9:22; Luke 13:33; Luke 24:7, Luke 24:26, Luke 24:46; John 3:14; John 4:4; John 12:34. [source]
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as “son of the Most High God” (Luke 8:28. Cf; also Mark 1:24; Mark 3:11; Matthew 8:29; Luke 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation. [source]
So the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was “the unclean spirits” that “came out” The margin of the Revised Version has it “came forth,” as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mark 3:11; Luke 4:41). [source]
Ablative case of the articular first aorist passive infinitive of βαπτιζω baptizō with the redundant negative after the verb of hindering The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné{[28928]}š (papyri). Without it see note on Matthew 19:14 and note on Acts 8:36, and with it see note on Luke 4:42, note on Luke 24:16; and note on Acts 14:18. Cf. Robertson, Grammar, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind Literally, Can any one cut off the water from the being baptized as to these? Meyer: “The water is in this animated language conceived as the element offering itself for the baptism.” As well as we (ως και ημεις hōs kai hēmeis). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts 8:36). [source]
Not possess: compare Romans 1:21. Rev., correctly, hold down; i.e., hinder or repress. Compare 2 Thessalonians 2:6, 2 Thessalonians 2:7; Luke 4:42. [source]
See on Luke 1:37. See Luke 3:2; Luke 4:4; Romans 10:17; Hebrews 6:5; Hebrews 11:3. [source]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
“Wishing to love life.” This present life. The lxx expressions are obscure Hebraisms. The lxx has αγαπων agapōn (participle present active of αγαπαω agapaō not the infinitive αγαπαιν agapāin him refrain Third person singular first aorist active imperative of παυω pauō to make stop, whereas the lxx has παυσον pauson (second person singular).His tongue (την γλωσσαν tēn glōssan). See James 3:1-12.That they speak no guile Purpose clause with genitive article του tou (negative μη mē) and the first aorist active infinitive of λαλεω laleō But it can also be explained as the ablative case with the redundant negative μη mē after a verb of hindering (παυσατω pausatō) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.” [source]
Purpose clause with genitive article του tou (negative μη mē) and the first aorist active infinitive of λαλεω laleō But it can also be explained as the ablative case with the redundant negative μη mē after a verb of hindering (παυσατω pausatō) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.” [source]