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.
ἐγένετο | it came to pass |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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ἑξῆς | next [day] |
Parse: Adverb Root: ἑξῆς Sense: successively in order. |
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ἐπορεύθη | He went |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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πόλιν | a town |
Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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καλουμένην | called |
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular Root: καλέω Sense: to call. |
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Ναΐν | Nain |
Parse: Noun, Accusative Feminine Singular Root: Ναί̈ν Sense: a village in Galilee located at the north base of Little Hermon. |
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συνεπορεύοντο | were going with |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: συμπορεύομαι Sense: to go or journey together. |
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μαθηταὶ | disciples |
Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ὄχλος | a crowd |
Parse: Noun, Nominative Masculine Singular Root: ὄχλος Sense: a crowd. |
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πολύς | great |
Parse: Adjective, Nominative Masculine Singular Root: πολύς Sense: many, much, large. |
Greek Commentary for Luke 7:11
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]
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]
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]
Others read ἐν τῷ ἑξῆς , soon after. So Rev. Luke's usage favors the latter. [source]
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
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]
Rev., soon afterward. See on Luke 7:11. [source]
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]
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]
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]
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]