The Meaning of Luke 7:11 Explained

Luke 7:11

KJV: And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

YLT: And it came to pass, on the morrow, he was going on to a city called Nain, and there were going with him many of his disciples, and a great multitude,

Darby: And it came to pass afterwards he went into a city called Nain, and many of his disciples and a great crowd went with him.

ASV: And it came to pass soon afterwards, that he went to a city called Nain; and his disciples went with him, and a great multitude.

KJV Reverse Interlinear

And  it came to pass  the day after,  that he went  into  a city  called  Nain;  and  many  of his  disciples  went with  him,  and  much  people. 

What does Luke 7:11 Mean?

Verse Meaning

Jesus may have gone directly from Capernaum ( Luke 7:1-11) to Nain ("the pleasant"). Nain was only about20 miles southwest of that town. It lay on the northern slope of the Hill of Moreh that stood at the eastern end of the Jezreel Valley. It was6 miles south and a little east of Nazareth and is easily visible across the valley from Nazareth. The Hill of Moreh is a significant site because on its south side stood Shunem where Elisha raised the son of the Shunammite woman ( 2 Kings 4:18-37). Luke distinguished two groups of people who accompanied Jesus, namely, His disciples and a large multitude of presumably non-disciples.

Context Summary

Luke 7:11-23 - "god Hath Visited His People"
Nain lay near the plain of Esdraelon, on the slopes of Little Hermon. Two confluent streams met there-those with Christ and those with death, Luke 7:11-12. He wipes away tears by removing the cause. When the young are being borne by their young companions to graves of sin, it is thus that the Master arrests them. See Ephesians 5:14. There was a threefold gradation in the power He put forth-to Jairus' daughter, just dead; to this young man, on the way to burial; and to Lazarus, who was three days dead. The depression from John's long confinement in the gloomy fortress of Machaerus, east of the Dead Sea, and the fact that Jesus had not sent to deliver him, were the double root of this sad lapse from the position taken up on the Jordan bank, when he recognized and indicated the Lamb of God. But our Lord did not chide; He understood, Psalms 103:9. His miracles of mercy and power are His best evidences, and He left John to draw his own conclusions, Isaiah 35:5-6. May ours be the blessedness of the un-offended, who will trust Christ, even though He does not hasten to deliver them just as they had hoped! [source]

Chapter Summary: Luke 7

1  Jesus finds a greater faith in the centurion;
10  heals his servant, being absent;
11  raises from death the widow's son at Nain;
18  answers John's messengers with the declaration of his miracles;
24  testifies to the people what opinion he held of John;
31  compares this generation to the children in the marketplaces,
36  and allowing his feet to be washed and anointed by a woman who was a sinner,
44  he shows how he is a friend to sinners, to forgive them their sins, upon their repentance

Greek Commentary for Luke 7:11

Soon afterwards [εν τοι εχης]
According to this reading supply χρονωι — chronōi time. Other MSS. read τηι εχης — tēi hexēs (supply ημεραι — hēmerāi day). εχης — Hexēs occurs in Luke and Acts in the N.T. though old adverb of time. [source]
That [οτι]
Not in the Greek, the two verbs εγενετο — egeneto and επορευτη — eporeuthē having no connective (asyndeton). Went with him (συνεπορευοντο αυτωι — suneporeuonto autōi). Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified. [source]
Went with him [συνεπορευοντο αυτωι]
Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified. [source]
The day after [ἐν τῇ ἑξῆς]
Others read ἐν τῷ ἑξῆς , soon after. So Rev. Luke's usage favors the latter. [source]
Nain []
Mentioned nowhere else in the Bible. “On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to guarantee its authenticity. One entrance alone it could have had - that which opens on the rough hillside in its downward slope to the plain. It must have been in this steep descent, as, according to Eastern custom, they 'carried out the dead man,' that, 'nigh to the gate' of the village, the bier was stopped, and the long procession of mourners stayed, and ' the young man delivered back to his mother (Stanley, “Sinai and Palestine”). “It is in striking accord with the one biblical incident in the history of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the east of the village” (Thomson, “Land and Book”). [source]

Reverse Greek Commentary Search for Luke 7:11

Mark 5:35 Why troublest thou the master any further? [Τι ετι σκυλλεις τον διδασκαλον]
It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke 7:11-17), but people in general did not expect him to raise the dead. The word σκυλλω — skullō from σκυλον — skulon (skin, pelt, spoils), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in Matthew 9:36, which see. The middle is common in the papyri for bother, worry, as in Luke 7:6. There was no further use in troubling the Teacher about the girl. [source]
Luke 8:1 Afterward [ἐν τῷ καθεξῆς]
Rev., soon afterward. See on Luke 7:11. [source]
Luke 23:27 Bewailed [εκοπτοντο]
Imperfect middle of κοπτω — koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).Lamented (ετρηνουν — ethrēnoun). Imperfect active of τρηνεω — thrēneō old verb from τρεομαι — threomai to cry aloud, lament. [source]
Luke 8:1 Soon afterwards [εν τωι κατεχης]
In Luke 7:11 we have εν τωι εχης — en tōi hexēs This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in Luke 8:1-3 follows that in Luke 7:36-50. Both in Luke alone. [source]
John 5:21 Quickeneth whom he will [ους τελει ζωοποιει]
Present active indicative of ζωοποιεω — zōopoieō (from ζωοποιος — zōopoios making alive), common in Paul (1 Corinthians 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke 7:22; Matthew 11:5), and the raising of Jairus‘ daughter (Matthew 9:18, Matthew 9:22-26). Jesus exercises this power on those “whom he wills.” Christ has power to quicken both body and soul. [source]
Hebrews 11:35 Women []
The recorded raisings from the dead are mostly for women. See 1 Kings 17:17ff.; 2 Kings 4:17ff. Comp. Luke 7:11ff.; Acts 9. The reference here is to the first two. [source]

What do the individual words in Luke 7:11 mean?

And it came to pass on the next [day] He went into a town called Nain were going with Him the disciples of Him a crowd great
Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναΐν συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ ὄχλος πολύς

ἐγένετο  it  came  to  pass 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
ἑξῆς  next  [day] 
Parse: Adverb
Root: ἑξῆς  
Sense: successively in order.
ἐπορεύθη  He  went 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
πόλιν  a  town 
Parse: Noun, Accusative Feminine Singular
Root: πόλις  
Sense: a city.
καλουμένην  called 
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular
Root: καλέω  
Sense: to call.
Ναΐν  Nain 
Parse: Noun, Accusative Feminine Singular
Root: Ναί̈ν  
Sense: a village in Galilee located at the north base of Little Hermon.
συνεπορεύοντο  were  going  with 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural
Root: συμπορεύομαι  
Sense: to go or journey together.
μαθηταὶ  disciples 
Parse: Noun, Nominative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὄχλος  a  crowd 
Parse: Noun, Nominative Masculine Singular
Root: ὄχλος  
Sense: a crowd.
πολύς  great 
Parse: Adjective, Nominative Masculine Singular
Root: πολύς  
Sense: many, much, large.

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