Luke 11:53

Luke 11:53 in Multiple Translations

Berean Standard Bible BSB

As Jesus went on from there, the scribes and Pharisees began to oppose Him bitterly and to ply Him with questions about many things,

King James Version KJV

And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:

American Standard Version ASV

And when he was come out from thence, the scribes and the Pharisees began to press upon him vehemently, and to provoke him to speak of many things;

Bible in Basic English BBE

And when he had come out of that place, the scribes and the Pharisees came round him angrily, questioning him about more things;

Free Bible Version FBV

As Jesus was leaving, the religious teachers and the Pharisees began to attack him aggressively, asking questions to provoke him.

Geneva Bible 1599 GNV

And as he sayde these things vnto them, the Scribes and Pharises began to vrge him sore, and to prouoke him to speake of many things,

Young's Literal Translation YLT

And in his speaking these things unto them, the scribes and the Pharisees began fearfully to urge and to press him to speak about many things,

World English Bible WEB

As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him,

Noah Webster Bible WBS

And as he said these things to them, the scribes and the Pharisees began to urge him vehemently, and to solicit him to speak of many things;

Douay-Rheims 1899 DRV

And as he was saying these things to them, the Pharisees and the lawyers began violently to urge him, and to oppress his mouth about many things,

Translation for Translators T4T

After Jesus finished saying those things, he left there. Then the men who taught the Jewish laws and the Pharisees began to act in a very hostile way toward him. They tried to make him say what he thought about many things.

Plain English Version PEV

Then Jesus got up to go to another place, but the Jewish law teacher mob and the Pharisee mob started to get really angry with him, and they argued against him a lot. They tried to make him say something bad, so they could blame him. So they asked him a lot of hard questions. But he didn’t say anything bad.

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Berean Amplified Bible — Luke 11:53

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 11:53 Interlinear (Deep Study)

BIB

GRK λεγοντος δε αυτου ταυτα προς αυτους ηρξαντο οι γραμματεις και οι φαρισαιοι δεινως ενεχειν και αποστοματιζειν αυτον περι πλειονων

λεγοντος legō G3004 to say Verb-PAP-GSM

δε de G1161 then Conj

αυτου autos G846 it/s/he Pron-GSM

ταυτα ohutos G3778 this/he/she/it Dem-APN

προς pros G4314 to/with Prep

αυτους autos G846 it/s/he Pron-APM

ηρξαντο archomai G756 to rule/begin Verb-AMI-3P

οι ho G3588 the/this/who Art-NPM

γραμματεις grammateus G1122 scribe Noun-NPM

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

φαρισαιοι Pharisaios G5330 Pharisee Noun-NPM

δεινως deinōs G1171 terribly Adv

ενεχειν enechō G1758 to oppose Verb-PAN

και kai G2532 and Conj

αποστοματιζειν apostomatizō G653 to interrogate Verb-PAN

αυτον autos G846 it/s/he Pron-ASM

περι peri G4012 about Prep

πλειονων polus G4183 much Adj-GPN-C

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Greek Word Reference — Luke 11:53

λεγοντος legō G3004 "to say" Verb-PAP-GSM

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ταυτα ohutos G3778 "this/he/she/it" Dem-APN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ηρξαντο archomai G756 "to rule/begin" Verb-AMI-3P

To rule or begin means to commence something in order of time, like in Mark 10:42 and Romans 15:12. It can also mean to start something new.

Definition: ἄρχω [in LXX for חָלַל, מָשַׁל, etc. ;] __1. to begin. __2. to rule (see DCG, ii, 538b.): with genitive, Mrk.10:42, Rom.15:12. Mid., to begin: before ἀπό, Mat.16:21 20:8, Luk.14:18 23:5 24:27, 47, Jhn.8:9, Act.1:22 8:35 10:37, 1Pe.4:17; with inf., an Aramaic pleonasm, Mrk.1:45 2:23 5:17, Luk.3:8, al. (see M, Pro.14:1-35 f.; Dalman, Words, 27; MM, see word) (AS)

Usage: Occurs in 84 NT verses. KJV: (rehearse from the) begin(-ning) See also: 1 Peter 4:17; Luke 23:30; Matthew 26:74.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γραμματεις grammateus G1122 "scribe" Noun-NPM

A scribe is a scholar or teacher of the law, often referring to Jewish leaders who studied and taught the scriptures, as seen in Acts 19:35 and Luke 5:17. They were experts in biblical knowledge.

Definition: γραμματεύς, -έως (accusative pl., -εῖς, see Bl., §8, 2), ὁ (γράμμα), [in LXX always for שׁטר in Hex., elsewhere chiefly for ספר ;] __1. a secretary; γ. τ. πόλεως, a state-clerk: Act.19:35. __2. In π., of a military officer (Deiss., BS, 110f.). So Jdg.5:14, 4Ki.25:19 (ספר), al. __3. a scribe, a biblical scholar, teacher of the law (so first in I Est.8:3, II Est.7:6; in Luk.5:17, νομοδιδάσκαλος; in Luk.10:25, νομικός): Mat.7:29, Mrk.1:22, and frequently in Gosp. γ. καὶ ἀρχιερεῖς, Mat.2:4, and al.; γ. κ. Φαρισαῖοι, Mat.5:20, and al.; γ. μαθητευθεὶς τῇ βασιλείᾳ τ. οὐρ., Mat.13:52; ποῦ σοφός; ποῦ γ., 1Co.1:20 (Cremer, 167; DB, iv, 420, 800). (AS)

Usage: Occurs in 67 NT verses. KJV: scribe, town-clerk See also: 1 Corinthians 1:20; Mark 11:27; Matthew 27:41.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

φαρισαιοι Pharisaios G5330 "Pharisee" Noun-NPM

A Pharisee was a member of a Jewish sect that followed strict religious rules, often mentioned in the New Testament, such as in Matthew 23:26 and Philippians 3:5.

Definition: Φαρισαῖος, -ου, ὁ (Aram. פְּרִישָׁא; see Dalman, Gr., 157.n, Words, 2.n), a Pharisee: Mat.23:26, Php.3:5; usually in pl., Mat.9:11, Mrk.2:18, al.; Φ. κ. γραμματεῖς, Mat.5:20, Mrk.2:16, Luk.5:21, al.; Φ. κ. Σαδδυκαῖοι, Mat.16:1, Act.23:6, 7 al.; ἀρχιερεῖς, Mat.21:45, Jhn.7:32, al. (see DB, iii, 826b). (AS)

Usage: Occurs in 96 NT verses. KJV: Pharisee See also: Acts 5:34; Luke 16:14; Philippians 3:5.

δεινως deinōs G1171 "terribly" Adv

Terribly means excessively or to a great degree, as in Matthew 8:6. This adverb is used to describe something done in a intense manner. It can also mean vehemently.

Definition: δεινῶς , adv. (δέος), [in LXX: Job.10:16, Wis.17:3, al. ;] __1. terribly: Mat.8:6. __2. vehemently: Luk.11:53.† (AS)

Usage: Occurs in 2 NT verses. KJV: grievously, vehemently See also: Luke 11:53; Matthew 8:6.

ενεχειν enechō G1758 "to oppose" Verb-PAN

This word can mean to oppose or be against someone, or to be entangled in something. In Mark 6:19 and Luke 11:53, it describes people who are against Jesus.

Definition: ἐν-έχω [in LXX: Gen.49:23 (סָתַם), Eze.14:4, 7, 3Ma.6:10 * ;] __1. to hold in; pass., to be held, entangled: with dative of thing(s); jig., ζυγῷ δουλείας, Gal.5:1 (cf. MM, Exp., xii); θλίψρεσιν, 2Th.1:4 (cf. ἀσεβείσιν, 3Mac, l.with). __2. to set oneself against, be urgent against (as Ge, l.with; for construction, see Swete, Mk., l.with): Mrk.6:19, Luk.11:53.† (AS)

Usage: Occurs in 3 NT verses. KJV: entangle with, have a quarrel against, urge See also: Galatians 5:1; Luke 11:53; Mark 6:19.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αποστοματιζειν apostomatizō G653 "to interrogate" Verb-PAN

To interrogate means to question someone closely, often in a hostile manner. In Luke 11:53, the Pharisees tried to provoke Jesus to speak, testing his teachings and authority.

Definition: ἀποστοματίζω (στόμα), __1. In cl., to speak from memory, to dictate to a pupil (Plat.). __2. In late Gk., to catechize, question: Luk.11:53 (MM, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: provoke to speak See also: Luke 11:53.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

περι peri G4012 "about" Prep

The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.

Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)

Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.

πλειονων polus G4183 "much" Adj-GPN-C

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

Study Notes — Luke 11:53

Show Verse Quote Highlights

Context
Cross References
Luke 11:53 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 11:53
Jamieson-Fausset-Brown on Luke 11:53
Matthew Poole's Commentary on Luke 11:53
Trapp's Commentary on Luke 11:53
Ellicott's Commentary on Luke 11:53
Adam Clarke's Commentary on Luke 11:53
Cambridge Bible on Luke 11:53
Barnes' Notes on Luke 11:53
Whedon's Commentary on Luke 11:53
Sermons on Luke 11:53

Context — Woes to Pharisees and Experts in the Law

51from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, all of it will be charged to this generation. 52Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

53As Jesus went on from there, the scribes and Pharisees began to oppose Him bitterly and to ply Him with questions about many things,

54waiting to catch Him in something He might say.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 13:5	It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs.
2	Jeremiah 20:10	For I have heard the whispering of many: “Terror is on every side! Report him; let us report him!” All my trusted friends watch for my fall: “Perhaps he will be deceived so that we may prevail against him and take our vengeance upon him.”
3	Luke 20:20	So they watched Him closely and sent spies who pretended to be sincere. They were hoping to catch Him in His words in order to hand Him over to the rule and authority of the governor.
4	Isaiah 9:12	Aram from the east and Philistia from the west have devoured Israel with open mouths. Despite all this, His anger is not turned away; His hand is still upraised.
5	Jeremiah 18:18	Then some said, “Come, let us make plans against Jeremiah, for the law will never be lost to the priest, nor counsel to the wise, nor an oracle to the prophet. Come, let us denounce him and pay no heed to any of his words.”
6	Luke 20:27	Then some of the Sadducees, who say there is no resurrection, came to question Him.
7	Psalms 22:12–13	Many bulls surround me; strong bulls of Bashan encircle me. They open their jaws against me like lions that roar and maul.

Luke 11:53 Summary

In this verse, we see that the scribes and Pharisees started to strongly oppose Jesus and ask Him many questions, trying to catch Him in a mistake. This was because Jesus had been speaking out against their hypocrisy and lack of faith, as seen in Luke 11:52. We can learn from this that when we are opposed to someone who is speaking the truth, it may be because we are convicted of our own sin, and that we should be careful not to harden our hearts against God's message (as warned in Hebrews 3:15). By reflecting on this verse, we can consider how we respond to challenges to our beliefs and values, and whether we are truly following Jesus or just going through the motions (Matthew 22:37-40).

Frequently Asked Questions

Why did the scribes and Pharisees begin to oppose Jesus bitterly?

The scribes and Pharisees opposed Jesus because He had been condemning their hypocrisy and lack of faith, as seen in Luke 11:52 where He says, 'Woe to you experts in the law!' They were also trying to catch Him in something He might say, as mentioned in Luke 11:54, to discredit Him in front of the people.

What does it mean to 'ply Him with questions about many things'?

This means that the scribes and Pharisees were asking Jesus many questions, not to learn from Him, but to try to trap Him into saying something that would get Him into trouble, similar to what they did in Matthew 22:23-46 where they tried to test Him with difficult questions.

How does this verse relate to the rest of the Bible?

This verse is part of a larger theme in the Bible where Jesus is opposed by the religious leaders of His time, as seen in John 11:53 and Matthew 12:14, and where He is ultimately rejected and crucified, fulfilling the prophecy in Isaiah 53:3.

What can we learn from the scribes and Pharisees' behavior in this verse?

We can learn that when we are opposed to someone who is speaking the truth, it may be because we are convicted of our own sin, as seen in John 3:20, and that we should be careful not to harden our hearts against God's message, as warned in Hebrews 3:15.

Reflection Questions

How do I respond when someone challenges my beliefs or values, and what can I learn from Jesus' example in this situation?
What are some ways that I might be like the scribes and Pharisees, opposing Jesus or His teachings without realizing it, and how can I change my behavior?
What does it mean to 'oppose someone bitterly', and how can I make sure that I am not doing this to others, especially those who are trying to share the Gospel with me?
How can I use this verse to reflect on my own relationship with Jesus, and to consider whether I am truly following Him or just going through the motions?

Gill's Exposition on Luke 11:53

And as he said these things unto them,.... Denounced the above woes upon them, charging them with the above crimes, and threatening them with divine vengeance: the Scribes and Pharisees began to urge

Jamieson-Fausset-Brown on Luke 11:53

And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: And as he said these things unto them, the scribes and

Matthew Poole's Commentary on Luke 11:53

Ver. 53,54. Herein the vile genius of these wretched men was seen, Christ was become their enemy because he told them the truth; his reproofs in order to their reformation and amendment do but fill them with madness against him. Nor are wicked and malicious men at any time fair enemies. They urge him vehemently, and provoke him to speak of many things; they lie at the catch, in wait for him; hoping that in his many words, and answers to their many captious questions, they should hear something from him, upon which they might form an accusation against him to Pilate, the Roman governor, for his blood was that they thirsted after. If it were thus done to the green tree, let us not wonder if it be so done also to the dry. The hearts and practices of malicious and wicked men, in succeeding generations, do (as in a glass) answer the hearts of persons of their spirits and morals in preceding generations. Malice will never regard justice or equity.

Trapp's Commentary on Luke 11:53

53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: Ver. 53. To urge him vehemently] ενεχειν. Out of deep displeasure to bear an aching tooth towards him (as Herodias did toward the Baptist, Mark 6:19), waiting him a shrewd turn. And to provoke him to speak] αποστοματιζειν. Not to stop his mouth about many things, as the Rhemists falsely render it. They asked him captious questions to make him an offender for a word, Isaiah 29:21.

Ellicott's Commentary on Luke 11:53

(53) And as he said these things unto them.—The better MSS. give, “When He had gone forth from thence . . . ,” as though Jesus had left the house after uttering the “woe” of Luke 11:52, and was followed by the crowd of angry and embittered disputants. To provoke him to speak.—The Greek verb has literally the sense of “causing to speak impromptu, without thought,” and is happily enough rendered by the English text.

Adam Clarke's Commentary on Luke 11:53

Verse 53. Began to urge him vehemently] δεινωςενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Lu 12:1, (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, Matthew 23:25, shows that these words were spoken on another occasion.) They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποστοματιζειν,) that they might find some subject of accusation against him. See Wetstein and Kypke. A MINISTER of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was labouring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθιἑδαιοςὡςακμωντυπτομενος, καλουγαραθλητουδερεσθαικαινικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."

Cambridge Bible on Luke 11:53

53. And as he said these things] Rather (with à, B, C, L), when He had gone forth from thence. The Pharisees in their anger followed Him.to urge him vehemently] It is clear from this and the following verse that the Pharisee’s feast had been a base plot to entrap Jesus. None of His disciples seem to have been with Him, nor any of the people; and after these stern rebukes the Pharisees surrounded Him in a most threatening and irritating manner, in “a scene of violence perhaps unique in the Life of Jesus.to provoke him to speak of many things] Perhaps “to cross-question Him,” or to catch words from His mouth about very many things. The classical sense of the verb apostomatizein is ‘to dictate.’

Barnes' Notes on Luke 11:53

To urge him vehemently - To press upon him “violently.” They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him.

Whedon's Commentary on Luke 11:53

53. Provoke—The word here used in the Greek is applied to the practice among teachers of requiring the pupil to speak and answer accurately from memory.

Sermons on Luke 11:53

	Sermon	Description
	From Babylon to Jerusalem - (Daniel) ch.6:1-28 by Zac Poonen	In this sermon, the speaker focuses on the character of Daniel and his faithfulness in his work. Daniel was a Christian who stood out among his colleagues by being punctual, dilige
	Characteristics of Pharisees by Zac Poonen	This sermon delves into the characteristics of Pharisees, highlighting their legalistic nature, hypocrisy, hardness of heart, and inability to appreciate true worship. It emphasize
	(Missions Conference Shoals) - Part 4 by Paul Washer	In this sermon, the preacher emphasizes the importance of listening to God's commandments and living a life of repentance. He compares the urgency of this message to a parent plead
	George Whitefield - His Life and Ministry by J.C. Ryle	I apologize, but I am unable to watch videos or access specific content. However, if you provide me with a transcript or any written information from the video, I would be more tha
	Will You Last? by John Piper	In this sermon, the speaker addresses the struggles and suffering that the audience has endured in the past. He commends them for their compassion towards prisoners and their joyfu
	Love Casts Out All Fear by Joe Aldrich	In this sermon, the speaker emphasizes the importance of discipline and love in parenting. He explains that effective discipline comes from a child's understanding that they have d
	Rejoicing in What God Has Done by Zac Poonen	This sermon emphasizes the importance of not rejoicing in our own accomplishments or comparing ourselves to others, but rather rejoicing in what God has done for us. It highlights