KJV: Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
YLT: And having called together his twelve disciples, he gave them power and authority over all the demons, and to cure sicknesses,
Darby: And having called together the twelve, he gave them power and authority over all demons, and to heal diseases,
ASV: And he called the twelve together, and gave them power and authority over all demons, and to cure diseases.
Συνκαλεσάμενος | Having called together |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: συγκαλέω Sense: to call together, assemble. |
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δώδεκα | Twelve |
Parse: Adjective, Accusative Masculine Plural Root: δώδεκα Sense: twelve. |
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ἔδωκεν | He gave |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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δύναμιν | power |
Parse: Noun, Accusative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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ἐξουσίαν | authority |
Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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ἐπὶ | over |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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δαιμόνια | demons |
Parse: Noun, Accusative Neuter Plural Root: δαιμόνιον Sense: the divine power, deity, divinity. |
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νόσους | diseases |
Parse: Noun, Accusative Feminine Plural Root: νόσος Sense: disease, sickness. |
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θεραπεύειν | to heal |
Parse: Verb, Present Infinitive Active Root: θεραπεύω Sense: to serve, do service. |
Greek Commentary for Luke 9:1
Mark 6:7; Matthew 10:1 have προσκαλεωμαι proskaleōmai to call to him. Both the indirect middle voice. [source]
Matthew and Mark have called to. [source]
Reverse Greek Commentary Search for Luke 9:1
So A. V. and Rev. The word, however, originally means to attend, and to treat medically. The centurion uses another and stronger word, shall be healed ( ἰαθήσεται ). Luke, who as a physician is precise in the use of medical terms, uses both words in one verse (Luke 9:11). Jesus healed ( ἰᾶτο ) all who had need of treatment ( θεραπείας )Still, Luke himself does not always observe the distinction. See on Luke 5:15. [source]
A very strong and graphic word, originally applied to the feeding and fattening of animals in a stall. In Revelation 19:21, it is used of the filling of the birds with the flesh of God's enemies. Also of the multitudes fed with the loaves and fishes (Matthew 14:20; Mark 8:8; Luke 9:17). It is manifestly appropriate here as expressing the complete satisfaction of spiritual hunger and thirst. Hence Wycliffe's rendering, fulfilled, is strictly true to the original. [source]
But this would be rather the translation of προβάλλω , from which πρόβλημα , a problem, is derived, while the word here used means rather to set before or offer. Often used of meals, to serve up. Hence, better, Rev., set he before them. See on Luke 9:16. [source]
So again in Matthew 13:31. He placed another parable beside (παρα para) the one already given and explained. The same verb (παρατειναι paratheinai) occurs in Luke 9:16. [source]
Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal Luke (Luke 9:11), like a physician, says that Jesus healed Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate “scourged Jesus” (had him scourged). [source]
The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke 10:7) has the same words with μιστου misthou (reward) instead of τροπης trophēs (food). In 1 Timothy 5:18 Paul quotes Luke‘s form as scripture The well-known Didache or Teaching of the Twelve (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark 6:6-13) and Luke (Luke 9:1-6) vary slightly from Matthew in some of the details of the instructions of Jesus. [source]
Not past perfect in the Greek, just the aorist indicative, constative aorist that summed it all up, the story of this their first tour without Jesus. And Jesus listened to it all (Luke 9:10). He was deeply concerned in the outcome. [source]
Matthew has these words in another context (Matthew 9:26), but Mark alone has them here. Μη Mē is the usual negative for the participle in the Koiné. These excited and exciting people (Bruce) greatly needed teaching. Matthew 14:14 mentions healing as does Luke 9:11 (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. So “he began to teach them many things” Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up. [source]
Genitive absolute. ωρα Hōra used here for day-time (so Matthew 14:15) as in Polybius and late Greek. Much day-time already gone. Luke 9:12 has it began to incline (κλινειν klinein) or wear away. It was after 3 p.m., the first evening. Note second evening or sunset in Mark 6:47; Matthew 14:23; John 6:16. The turn of the afternoon had come and sunset was approaching. The idiom is repeated at the close of the verse. See note on Matthew 14:15. [source]
This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke 9:10). [source]
Matthew 16:13 has “the Son of Man” in place of “I” here in Mark and in Luke 9:18. He often described himself as “the Son of Man.” Certainly here the phrase could not mean merely “a man.” They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark 3:21, Mark 3:31). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus. [source]
John says that Jesus asked Philip to find out what food they had (John 6:5.) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark 6:35.). On this protest to his command that they feed the crowds (Mark 6:37; Matthew 14:16; Luke 9:13) Jesus said “Go see” how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John 6:8.). They had suggested before that two hundred pennyworth (δηναριων διακοσιων dēnariōn diakosiōn See note on Matthew 18:28) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John‘s Gospel alone tells of the lad with his lunch which his mother had given him. [source]
See on Luke 9:16. [source]
More correctly, Rev., lodge. See on Luke 9:12. [source]
See on set before, Luke 9:16. [source]
From its original meaning of waiting on, attendance (Luke 9:11), it comes to mean the retinue of attendants; the body of household servants. [source]
See on Luke 9:16. [source]
This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luke 9:1), but the Seventy were only told to heal the sick (Luke 10:9). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work.Are subject (υποτασσεται hupotassetai). Present passive indicative (repetition). [source]
. Future active of παρατιτημι paratithēmi See Luke 9:16 for this same verb. [source]
The faithful steward, the wise one. A steward is house manager Each man is a steward in his own responsibilities.Household (τεραπευω therapeias). Literally, service from το σιτομετριον therapeuō medical service as in Luke 9:11, by metonymy household (a body of those domestics who serve).Their portion of food Late word from τον σιτον μετρεω sitometreō (Genesis 47:12) for the Attic ton siton metreō to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (Bible Studies, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (Light from the Ancient East, p. 104). [source]
Literally, service from το σιτομετριον therapeuō medical service as in Luke 9:11, by metonymy household (a body of those domestics who serve). [source]
First aorist (ingressive) passive subjunctive of κατακλινω kataklinō to recline. Old verb, but peculiar to Luke in the N.T. (Luke 7:36; Luke 9:14; Luke 14:8; Luke 24:30). [source]
This is for defence clearly. The reference is to the special mission in Galilee (Luke 9:1-6; Mark 6:6-13; Matthew 9:35-11:1). They are to expect persecution and bitter hostility (John 15:18-21). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then. [source]
First aorist active indicative of αποστελλω apostellō preach the kingdom of God and to heal the sick Present indicative for the continuous functions during this campaign. This double office of herald (κηρυσσειν kērussein) and healer (ιασται iāsthai) is stated directly in Matthew 10:7-8. Note the verb ιαομαι iaomai for healing here, though τεραπευειν therapeuein in Luke 9:1, apparently used interchangeably. [source]
First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also Luke 9:15.In companies (κλισιας klisias). Cognate accusative after ωσει ανα πεντηκοντα kataklinate Only here in the N.T. A row of persons reclining at meals (table company).About fifty each Distributive use of ωσει ana and approximate number again (hōsei). [source]
Pointing back to Luke 9:13, fine example of the Greek article. [source]
Peculiar to John, though the idea is implied in Luke 9:13. [source]
Destroy, Literally, loosen. Wyc., undo. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38. Notice that the word for temple is ναὸν , sanctuary (see on John 2:14). This temple points to the literal temple, which is truly a temple only as it is the abode of God, hence sanctuary, but with a typical reference to Jesus' own person as the holy dwelling-place of God who “was in Christ.” Compare 1 Corinthians 3:16, 1 Corinthians 3:17. Christ's death was therefore the pulling down of the temple, and His resurrection its rebuilding. The imperative in destroy is of the nature of a challenge. Compare fill ye up, Matthew 23:32. [source]
Rev., his spirit. Matthew, ἀφῆκεν dismissedMark, ἐξέπνευσεν , breathed forth (his life). So Luke, who adds, “Father, into thy hands I commend ( παρατίθεμαι , see on Luke 9:16) my spirit.” [source]
Same expression in John 12:21 with the added words “of Galilee,” which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Luke 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen. [source]
He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mark 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Luke 9:10). Asked Imperfect active, probably inchoative, “began to ask,” in contrast with the aorist tense just before Sir Most respectfully and courteously. We would see Jesus “We desire to see Jesus.” This is not abrupt like our “we wish” or “we want,” but perfectly polite. However, they could easily “see” Jesus, had already done so, no doubt. They wish an interview with Jesus. [source]
Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark 6:32.; Matthew 14:13.). They beheld Imperfect active of τεωρεω theōreō They had been beholding the signs which Jesus had been doing The people were eager to hear Jesus again (Luke 9:11) and to get the benefit of his healing power “on them that were sick” (επι των αστενουντων epi tōn asthenountōn the weak or feeble, without strength, α a privative and στενος sthenos strength). [source]
First aorist active participle of επαιρω epairō old and common verb with οπταλμους ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα hina and the first aorist active subjunctive. [source]
A common, but indefinite, note of time in John (John 3:22; John 5:1; John 6:1; John 7:1). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark 6:30-44; Matthew 14:13-21; Luke 9:10-17; John 6:1-13). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John 6:4) just a year before the end. To the other side of the Sea of Galilee The name given in Mark and Matthew. It is called Gennesaret in Luke 5:1 and “Sea of Tiberias” in John 21:1. Here “of Tiberias” (της Τιβεριαδος tēs Tiberiados) is added as further description. Herod Antipas a.d. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See John 6:23 for this city. Luke (Luke 9:10) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of Mark 6:45 in Galilee. [source]
First aorist active participle of επαιρω epairō See the same phrase in John 4:35 where it is also followed by τεαομαι theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς ochlos polus (here πολυς οχλος polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō (defective verb). [source]
Those of John 6:9. Having given thanks The usual grace before meals (Deuteronomy 8:10). The Synoptics use “blessed” ευλογησεν eulogēsen (Mark 6:41; Matthew 14:19; Luke 9:16). He distributed First aorist active indicative of διαδιδωμι diadidōmi old verb to give to several To them that were set down Present middle participle (dative case) of ανακειμαι anakeimai old verb to recline like αναπεσειν anapesein in John 6:10. As much as they would Imperfect active of τελω thelō “as much as they wished.” [source]
One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail σπυριδες sphurides used at the feeding of the four thousand (Mark 8:8; Matthew 15:37). Here all the Gospels (Mark 6:43; Matthew 14:20; Luke 9:17; John 6:13) use κοπινοι kophinoi The same distinction between κοπινοι kophinoi and σπυριδες sphurides is preserved in the allusion to the incidents by Jesus in Mark 8:19, Mark 8:20; Matthew 16:9, Matthew 16:10. Unto them that had eaten Articular perfect active participle (dative case) of βιβρωσκω bibrōskō old verb to eat, only here in N.T., though often in lxx. [source]
Perfect active indicative of πιστευω pisteuō “We have come to believe and still believe” (John 6:29). And know Same tense of γινωσκω ginōskō “We have come to know and still know.” Thou art the Holy One of God Bernard follows those who believe that this is John‘s report of the same confession given by the Synoptics (Mark 8:27.; Matthew 16:13-20; Luke 9:18.), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ. [source]
The latter word is rather propounding, or setting forth ( παρατιθέμενος )See on set before, Luke 9:16; and commit, 1 Peter 4:19. Bengel remarks, “Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel.” [source]
See on set before, Luke 9:16; and commit, 1 Peter 4:19. [source]
The margin of Rev., over us, i.e., as our head, is a sound rendering, and supported by Matthew 25:21, Matthew 25:23; Luke 9:1. The rendering before, in the presence of, occurs Matthew 10:18; Luke 21:12. [source]
Not, in a circuitous track to Illyricum, but Jerusalem and the regions round it. For the phrase, see Mark 3:34; Mark 6:6, Mark 6:36; Luke 9:12; Revelation 4:6. For the facts, Acts href="/desk/?q=ac+20:1-3&sr=1">Acts 20:1-3. [source]
Lit., loosened down. Appropriate to taking down a tent. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38; and compare 2 Peter 3:11, 2 Peter 3:12, and the figure of the parting of the silver cord on which the lamp is suspended, Ecclesiastes 12:6. Also Job 4:21, where the correct rendering is: Is not their tent-cord plucked up within them? So Rev. O.T. [source]
Lit. private, personal, peculiar, as 1 Corinthians 3:8; 1 Corinthians 7:7. Sometimes strange, eccentric. Contrasted with δημόσιος publicor κοινός commonSee Acts 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or οἰκεῖος belongingto one's house into the simple one's own. See on Galatians 6:10, and comp. Matthew 22:5; Matthew 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ ' ἰδίαν privatelyas Mark 4:34; Luke 9:10; Galatians 2:2, but nowhere in Pastorals. [source]
Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative(A.V. declaration ), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets. [source]
“Now Moses indeed on his part” In Moses was in “God‘s house” “as a servant” Old word, in lxx, only here in N.T. and quoted from Numbers 12:7. Kin to the verb τεραπευω therapeuō to serve, to heal, and τεραπεια therapeia service (Luke 9:11) and a group of servants (Luke 12:42). For a testimony of those things which were afterward to be spoken Objective genitive of the articular future passive participle of λαλεω laleō It is not certain what it means whether the “testimony” In contrast with Moses As a son Instead of a τεραπων therapōn (servant). Over his house The difference between επι epi and εν en added to that between υιος huios and τεραπων therapōn It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Acts 7:11 the Jews accused Stephen of speaking “blasphemous words against Moses and God” (putting Moses on a par with God). [source]
“Eats up (down),” present active indicative of κατεστιω katesthiō any man shall desire Condition of third class with ει ei and first aorist active subjunctive of τελω thelō as in Luke 9:13; Philemon 3:12, but MSS. also read either τελει thelei (present active indicative) or τελησει thelēsei (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death (δει αυτον αποκταντηναι dei auton apoktanthēnai must be killed, first aorist passive infinitive of αποκτεινω apokteinō with δει dei). [source]
Present active articular participle of πλυνω plunō See Revelation 7:14 for this very verb with στολας stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων hina estai hē exousia autōn). Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]
“Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]