KJV: And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
YLT: And Jesus said to them, 'Are the sons of the bride-chamber able, while the bridegroom is with them, to fast? so long time as they have the bridegroom with them they are not able to fast;
Darby: And Jesus said to them, Can the sons of the bride-chamber fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.
ASV: And Jesus said unto them, Can the sons of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| δύνανται | are able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| υἱοὶ | sons |
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Parse: Noun, Nominative Masculine Plural Root: υἱός Sense: a son. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νυμφῶνος | bridechamber |
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Parse: Noun, Genitive Masculine Singular Root: νυμφών Sense: the chamber containing the bridal bed, the bridal chamber. |
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| νυμφίος | bridegroom |
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Parse: Noun, Nominative Masculine Singular Root: νυμφίος Sense: a bridegroom. |
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| νηστεύειν | to fast |
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Parse: Verb, Present Infinitive Active Root: νηστεύω Sense: to abstain as a religious exercise from food and drink: either entirely, if the fast lasted but a single day, or from customary and choice nourishment, if it continued several days. |
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| ὅσον | As long as |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| χρόνον | time |
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Parse: Noun, Accusative Masculine Singular Root: χρόνος Sense: time either long or short. |
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| ἔχουσιν | they have |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| νυμφίον | bridegroom |
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Parse: Noun, Accusative Masculine Singular Root: νυμφίος Sense: a bridegroom. |
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| δύνανται | they are able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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Greek Commentary for Mark 2:19
Not merely the groomsmen, but the guests also, the παρανψμπς paranymphs Jesus here adopts the Baptist‘s own metaphor (John 3:29), changing the friend of the bridegroom Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. Luke 5:36 calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial. [source]
Reverse Greek Commentary Search for Mark 2:19
It is a late Hebrew idiom for the wedding guests, “the friends of the bridegroom and all the sons of the bride-chamber” (Tos. Berak. ii. 10). Cf. John 3:29; see note on Mark 2:19. [source]
Better, as Rev., sons ( υἱοὺς ). See on Mark 2:19. [source]
Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Matthew 9:15, where the phrase children of the bridechamber is used. (See on Mark 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride's good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Exodus 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. The Baptist represents himself as standing in the same relation to Jesus. [source]
Predicate nominative without article. Both νυμπη numphē (bride) and νυμπιος numphios are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark 2:19) and Paul develops it (2 Corinthians 11:2; Ephesians 5:23-32) and so in Revelation (Revelation 19:7; Revelation 21:2). John is only like the παρανυμπιος paranymph Perfect passive indicative of plēroō stands filled like a cup to the brim with joy. [source]
Second aorist active subjunctive of διδωμι didōmi but A reads δωσομεν dōsomen (future active) and P δωσωμεν dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Matthew 22:2-14; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Hosea 2:16. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην hētoimasen heautēn). First aorist active indicative of ετοιμαζω hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]