KJV: And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
YLT: and they beckoned to the partners, who are in the other boat, having come, to help them; and they came, and filled both the boats, so that they were sinking.
Darby: And they beckoned to their partners who were in the other ship to come and help them, and they came, and filled both the ships, so that they were sinking.
ASV: and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both the boats, so that they began to sink.
| κατένευσαν | they beckoned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: κατανεύω Sense: to nod to, make a sign. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μετόχοις | partners |
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Parse: Adjective, Dative Masculine Plural Root: μέτοχος Sense: sharing in, partaking. |
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| ἑτέρῳ | other |
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Parse: Adjective, Dative Neuter Singular Root: ἀλλοιόω Sense: the other, another, other. |
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| πλοίῳ | boat |
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Parse: Noun, Dative Neuter Singular Root: πλοῖον Sense: a ship. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐλθόντας | having come |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Plural Root: ἔρχομαι Sense: to come. |
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| συλλαβέσθαι | to help |
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Parse: Verb, Aorist Infinitive Middle Root: συλλαμβάνω Sense: to seize, take: one as prisoner. |
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| ἦλθον | they came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἔρχομαι Sense: to come. |
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| ἔπλησαν | filled |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: πίμπλημι Sense: to fill. |
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| ἀμφότερα | both |
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Parse: Adjective, Accusative Neuter Plural Root: ἀμφότεροι Sense: both of two, both the one and the other. |
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| πλοῖα | boats |
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Parse: Noun, Accusative Neuter Plural Root: πλοῖον Sense: a ship. |
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| ὥστε | so that |
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Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
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| βυθίζεσθαι | were sinking |
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Parse: Verb, Present Infinitive Middle or Passive Root: βυθίζω Sense: to plunge into the deep, to sink. |
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Greek Commentary for Luke 5:7
Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. So they used signs. [source]
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]
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). [source]
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]
The word originally means to nod assent, and so, generally, to make a sign. They made signs because of the distance of the other boat; hardly, as has been suggested, because they were too much amazed to speak. [source]
Lit., take hold with. Compare Philemon 4:3. [source]
Only here and 1 Timothy 6:9, of drowning men in destruction. From βυθός ,the depth. Wyc., they were almost drenched. [source]
Reverse Greek Commentary Search for Luke 5:7
net Literally casting on both sides, now on one side, now on the other. Matthew (Matthew 4:18) has a different phrase which see. There are two papyri examples of the verb αμπιβαλλω amphiballō one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (αλιεις halieis) and were partners (μετοχοι metochoi) as Luke states (Luke 5:7). [source]
Literally casting on both sides, now on one side, now on the other. Matthew (Matthew 4:18) has a different phrase which see. There are two papyri examples of the verb αμπιβαλλω amphiballō one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (αλιεις halieis) and were partners (μετοχοι metochoi) as Luke states (Luke 5:7). [source]
(μετοχοι metochoi) as Luke states (Luke 5:7). [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]
Only here in the New Testament. The kindred verb μετέχω tobe partaker is found only in Paul's epistles and in Hebrews: μέτοχος partnerpartaker, only in Hebrews and Luke 5:7. Having part with is the corresponding English expression. [source]
Lit., take hold with. Compare Luke 5:7. The verb is used of conception, Luke 1:24; arrest, Matthew 26:55; Acts 12:3; catching, as fish, Luke 5:9. Compare the compound συναντιλάμβανομαι help Luke 10:40(note); Romans 8:26. [source]
Present middle imperative of συνλαμβανω sunlambanō to seize (Matthew 26:55), to conceive (Luke 1:24), then to take hold together with one (associative instrumental case), to help as here (Luke 5:7). “Take hold with them.” They laboured with me (συνητλησαν μοι sunēthlēsan moi). First aorist active indicative of συνατλεω sunathleō (for which see note on Phlippians 1:27) with associative instrumental case (μοι moi). With Clement also There is no evidence that he was Clement of Rome as the name is common. In the book of life (εν βιβλωι ζωης en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
Only here and Luke 5:7, note. A strong expression of the results of avarice. [source]
See note on 1 Timothy 3:6 for εν εις en -παγιδα eis and note on 1 Timothy 3:7 for ανοητους pagida (snare). Foolish (βλαβερας anoētous). See Galatians 3:1, Galatians 3:3. Hurtful Old adjective from βυτιζουσιν blaptō to injure, here alone in N.T. Drown (βυτος buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
Old adjective from βυτιζουσιν blaptō to injure, here alone in N.T. Drown (βυτος buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” Not annihilation, but eternal punishment. The combination only here, but for απωλεια olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer relation than “brethren.” See Luke 22:30; Romans 8:17; Revelation 3:21. [source]
Μέτοχοι partakersonly in Hebrews except Luke 5:7. See on μετέσχεν tookpart, Hebrews 2:14. The phrase heavenly calling N.T.oComp. τῆς ἄσω κλήσεως theupward calling, Philemon 3:14. The expression points to the lordship of the world to be (Hebrews 2:5); and the world to be is the abiding world, the place of realities as contrasted with types and shadows. The calling comes from that world and is to that world. See Hebrews 13:14. [source]
With exception of Luke 5:7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels. [source]
First aorist active indicative of χριω chriō to anoint, from which verb the verbal Χριστος Christos (Anointed One) comes. See Christ‘s use of εχρισεν echrisen in Luke 4:18 from Isaiah 66:1. With the oil of gladness Accusative case with εχρισεν echrisen (second accusative besides σε se). Perhaps the festive anointing on occasions of joy (Hebrews 12:2). See Luke 1:44. Fellows Old word from μετεχω metechō partners, sharers, in N.T. only in Hebrews save Luke 5:7. Note παρα para with accusative here, beside, beyond, above (by comparison, extending beyond). [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]