KJV: And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
YLT: and in like manner also James and John, sons of Zebedee, who were partners with Simon; and Jesus said unto Simon, 'Fear not, henceforth thou shalt be catching men;'
Darby: and in like manner also on James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, Fear not; henceforth thou shalt be catching men.
ASV: and so were also James and John, sons of Zebedee, who were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
ὁμοίως | likewise |
Parse: Adverb Root: ὁμοίως Sense: likewise, equally, in the same way. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Ἰάκωβον | James |
Parse: Noun, Accusative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
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Ἰωάννην | John |
Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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υἱοὺς | [the] sons |
Parse: Noun, Accusative Masculine Plural Root: υἱός Sense: a son. |
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Ζεβεδαίου | of Zebedee |
Parse: Noun, Genitive Masculine Singular Root: Ζεβεδαῖος Sense: a fisherman of Galilee, the father of the apostles James the Great and John, and the husband of Salome. |
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κοινωνοὶ | partners |
Parse: Noun, Nominative Masculine Plural Root: κοινωνός Sense: a partner, associate, comrade, companion. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Σίμωνι | with Simon |
Parse: Noun, Dative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Σίμωνα | Simon |
Parse: Noun, Accusative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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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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φοβοῦ | fear |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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νῦν | now on |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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ἀνθρώπους | men |
Parse: Noun, Accusative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ἔσῃ | you will be |
Parse: Verb, Future Indicative Middle, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ζωγρῶν | catching |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ζωγρέω Sense: to take alive. |
Greek Commentary for Luke 5:10
Periphrastic future indicative, emphasizing the linear idea. The old verb ωγρεω Zōgreō means to catch alive, not to kill. So then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ‘s prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish. [source]
In Luke 5:7 the word rendered partners is μέτοχοι ; from μετά ,with, and ἔχω ,to have. The word here denotes a closer association, a common interest. The kindred noun, κοινωνία ,fellowship, is used of the fellowship of believers with Christ (1 Corinthians 1:9); the communion of the body and blood of Christ (1 Corinthians 10:16); the communion of the Holy Ghost (2 Corinthians 13:14). The persons referred to in Luke 5:7 might have been only hired workmen (Mark 1:20), temporarily associated with the principals. [source]
Lit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb ζωγρέω , to catch, is compounded of ζωός , living, and ἀγρεύω ,to catch or take. Hence, lit., to take alive: in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostrate Adrastus:“Adrastus clasped the warrior's knees and said,O son of Atreus, take me prisoner ” ( ζώγρει )Iliadvi., 45,6; compare Iliad, x., 378.So Herodotus: “The Persians took Sardis, and captured Croesus himself alive” ( ἔξώγρημαν ). - I., 86. There is certainly a reason for the use of this term, as indicating that Christ's ministers are called to win men to life. Compare 2 Timothy 2:26, where, according to the best supported rendering, the servant of God is represented as taking men alive out of the power of Satan, to be preserved unto the will of God;i.e., as instruments of his will (compare A. V. and Rev.). The word thus contains in itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; “for, as the fisherman draws out the fish from waters where they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these.”sa40 [source]
Reverse Greek Commentary Search for Luke 5:10
This word μετοχος metochos from μετεχω metechō to have with, means participation with one in common blessings (Hebrews 3:1, Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
Lit., as Rev., didst become partaker with them. See on Revelation 1:9; and see on partners, Luke 5:10. With them, the natural branches. [source]
Or participation. See on fellowship, 1 John 1:3; see on Acts 2:42; see on partners, Luke 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors. [source]
See on 1 John 1:3; see on Acts 2:42; see on Luke 5:10. [source]
See on Luke 5:10; see on Acts 2:42. [source]
Partners as in Luke 5:10.sa120 [source]
Or, having been held captive. Only here and Luke 5:10(note on thou shalt catch ). [source]
They have been caught while mentally intoxicated in the devil‘s snare (1 Timothy 3:7). See note on Romans 11:9 for παγις pagis Taken captive (εζωγρημενοι ezōgrēmenoi). Perfect passive participle of ζωγρεω zōgreō old verb, to take alive (ζωοσ αγρεω zōosυπ αυτου εις το εκεινου τελημα agreō), in N.T. only here and Luke 5:10 (of Peter). “Taken captive alive.” By him unto his will This difficult phrase is understood variously. One way is to take both εκεινου autou and αυτου ekeinou to refer to the devil. Another way is to take both of them to refer to God. Another way is to take εκεινου autou of the devil and ekeinou of God. This is probably best, “taken captive by the devil” “that they may come back to soberness to do the will of God.” There are difficulties in either view. [source]
Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficenceN.T.oolxx, oClass. For κοινωνία communicationof alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν toimpart, Romans 12:13; Romans 15:27; Philemon 4:15. [source]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
Accusative of general reference Late verb to bring upon the stage, to hold up to derision. See Paul‘s use of τεατρον theatron of himself in 1 Corinthians 4:9. By reproaches and afflictions Instrumental case. See Romans 15:3. Partakers Partners (Luke 5:10) with those So used Present middle articular participle of αναστρεπω anastrephō to conduct oneself (2 Corinthians 1:12). [source]
This is what Jesus had said they must be (Acts 1:8) and what Peter claimed to be (Acts 3:15; Acts 10:39). So Paul was to be a μαρτυς martus (Acts 22:15).Who am also a partaker (ο και κοινωνος ho kai koinōnos). “The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω mellō as here is used with the infinitive. [source]
“The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω mellō as here is used with the infinitive. [source]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [source]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb. [source]
Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
The verb occurs nowhere else in John's writings. The kindred noun κοινωνία fellowshipis peculiar to the First Epistle. See on 1 John 1:3; also on partners (Luke 5:10); fellowship (Acts 2:42); partaker (1 Peter 5:1). [source]
Rev., better, partaker with you. See Philemon 1:7, and note on partners, Luke 5:10. Κοινωνὸς , is a partner, associate. Σύν strengthens the term: partner along with. Compare John's favorite word in the First Epistle, κοινωνία fellowship 1 John 1:3. [source]