KJV: And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
YLT: And Jesus said, 'Who is it that touched me?' and all denying, Peter and those with him said, 'Master, the multitudes press thee, and throng thee, and thou dost say, Who is it that touched me!'
Darby: And Jesus said, Who has touched me? But all denying, Peter and those with him said, Master, the crowds close thee in and press upon thee, and sayest thou, Who has touched me?
ASV: And Jesus said, Who is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee .
εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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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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Τίς | Who [is] |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τίς Sense: who, which, what. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἁψάμενός | having touched |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἅπτω Sense: to fasten one’s self to, adhere to, cling to. |
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μου | Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Ἀρνουμένων | Were denying [it] |
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural Root: ἀρνέομαι Sense: to deny. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Πέτρος | Peter |
Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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Ἐπιστάτα | Master |
Parse: Noun, Vocative Masculine Singular Root: ἐπιστάτης Sense: any sort of superintendent or overseer. |
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ὄχλοι | people |
Parse: Noun, Nominative Masculine Plural Root: ὄχλος Sense: a crowd. |
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συνέχουσίν | surround |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: συνέχω Sense: to hold together. |
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ἀποθλίβουσιν | press in |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἀποθλίβω Sense: to press on all sides, squeeze, press hard. |
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λέγεις | you say |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: λέγω Sense: to say, to speak. |
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ἁψάμενός | has touched |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἅπτω Sense: to fasten one’s self to, adhere to, cling to. |
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μου⧽ | me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Luke 8:45
Hold thee together, hold thee in (συνεχω sunechō see Luke 8:37). [source]
(αποτλιβω apothlibō) here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. Mark 5:31 has συντλιβω sunthlibō to press together. [source]
Lit., who is he that touched? Rev., who is it that. [source]
On the former word, see Luke 8:37, and Luke 4:38. Rev. renders the latter, which occurs here only, more literally, crush. It means to squeeze out, as wine from grapes. See on tribulation, Matthew 13:21. [source]
Reverse Greek Commentary Search for Luke 8:45
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” (ποικιλαις poikilais) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had “torments” (βασανοις basanois). The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, (δαιμονιζομενους και σεληνιαζομενους και παραλυτικους daimonizomenous kai selēniazomenous kai paralutikous), people possessed by demons, lunatics or “moon-struck” because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Matthew 17:15, paralytics (our very word). Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
See note on Luke 8:45; and the note on Luke 19:43 for this verb συνεχω sunechō Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin. [source]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος penthera tou Simōnos). The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24, Luke 8:45; Luke 9:33, Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ‘s authority. [source]
Only in Luke in the N.T. as already four times (Luke 5:5; Luke 8:24, Luke 8:45; Luke 9:33).We forbade him (εκωλυομεν αυτον ekōluomen auton). Conative imperfect as in Mark 9:38, We tried to hinder him.Because he followeth not with us Present tense preserved for vividness where Mark has imperfect μετ ημων e4kolouthei Note also here “with us” (ημιν meth' hēmōn) where Mark has associative instrumental hēmin It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master‘s work in the Master‘s name and with the Master‘s power, but did not run with the group of the Twelve. [source]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ huper in this sense is more usual in Greek than αντι προ antiαρα οι παντες απετανον pro or any other preposition. Therefore all died (αρα ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
“I am held together.” Present passive indicative of the common compound verb συνεχω sunechō to hold together, to hem together as in Luke 8:45. “I am hemmed in on both sides” (Lightfoot). [source]