Luke 18:43

Greek (Tischendorf 8th ed.)

English Translation

Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God.

World English Bible · Public Domain

Download a study sheet

One document with this verse’s original text, its word-by-word gloss line, the meaning frame, cross-references with their text, attributed commentary, and full source and license credits — printable, and it pastes into notes with its structure intact.

This verse Autodidact and up

Study sheet (.html) Plain text (.txt)

A passage Seminary Student

Up to 50 verses in one chapter. A passage sheet keeps up to 6 commentary sources and 12 cross-references per verse, in the order this page ranks them, and says so on the sheet whenever that leaves anything out. Ask for a single verse and you get the Autodidact verse sheet above.

Everything on this page stays free to read, with no account — the sheet is a download of what is already on screen, not access to it.

Want to remove ads? Support Godless Engineer

Word by word

More ways to search: Search by grammar → Find every occurrence → Compare this word →

Practice this passage: Drill this verse → Learn its vocabulary →

αἶνον

aînos

G136

“saying”

Noun, Accusative, Singular, Masculine

Appears 2× in the Greek New Testament
First appears at Matthew 21:16

Full Thayer's Definition

Origin: apparently a primary word, properly, a story, but used in the sense of G1868

TDNT: 03:57,3

1. a saying, proverb 2. praise, laudatory discourse

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

18: words
13: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is αἶνον saying G136 — appearing just 2 times in the whole Greek New Testament.

Shared distinctive vocabulary

αἶνον saying G136 occurs in 2 verses of the Greek New Testament. Also found in:

Matthew 21:16

Repetition

Words recur within this verse:

θεόν God G2316 ×2
καὶ and G2532 ×3
τὸν the G3588 ×3

Cross-references

Topical passages linked to Luke 18:43 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Psalms 146:8 Yahweh opens the eyes of the blind. Yahweh raises up those who are bowed down. Yahweh loves the righteous.
2 Thessalonians 1:10–12 when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
Psalms 30:2 Yahweh my God, I cried to you, And you have healed me.
Psalms 103:1–3 Praise Yahweh, my soul! All that is within me, praise his holy name!
Psalms 107:8 Let them praise Yahweh for his loving kindness, For his wonderful works to the children of men!
Psalms 107:15 Let them praise Yahweh for his loving kindness, For his wonderful works to the children of men!
Psalms 107:21–22 Let them praise Yahweh for his loving kindness, For his wonderful works to the children of men!
Psalms 107:31–32 Let them praise Yahweh for his loving kindness, For his wonderful works for the children of men!

Isaiah 29:18–19 In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness.
Isaiah 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
Isaiah 42:16 I will bring the blind by a way that they don't know; in paths that they don't know will I lead them; I will make darkness light before them, and crooked places straight. These things will I do, and I will not forsake them.
Isaiah 43:7–8 everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.
Isaiah 43:21 the people which I formed for myself, that they might set forth my praise.
Matthew 9:8 But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.
Matthew 9:28–30 When he had come into the house, the blind men came to him. Jesus said to them, "Do you believe that I am able to do this?" They told him, "Yes, Lord."
Matthew 11:5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.

Matthew 21:14 The blind and the lame came to him in the temple, and he healed them.
Luke 4:39 He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them.
Luke 5:26 Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today."
Luke 13:17 As he said these things, all his adversaries were disappointed, and all the multitude rejoiced for all the glorious things that were done by him.
Luke 17:15–18 One of them, when he saw that he was healed, turned back, glorifying God with a loud voice.
John 9:5–7 While I am in the world, I am the light of the world."
John 9:39–40 Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind."
Acts 4:21 When they had further threatened them, they let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done.

Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!"
Acts 26:18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.'
Galatians 1:24 And they glorified God in me.
Luke 19:37 As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen,
1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Luke 18:43 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Bengel's Gnomon

Johann Albrecht Bengel

Luk 18:43. Ἰδὼν, having seen) the miracle wrought by Jesus; as also having seen the holy joy of the man, on whom sight had been bestowed.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

Luk 18:43 . αἶνον , praise, a poetical word in Greek writers = (1) a saying, (2) a word of praise, frequent in Sept [147] διδόναι αἶνον , instead of αἰνεῖν , is Hellenistic.

[147] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

International Critical Commentary

43. παραχρῆμα. Mk. has εὐθύς Comp. 5:25, 8:44, 55, 22:60. Lk. alone records that the man glorified God, and that the people followed his example; comp. 9:43. The poctical word αἶνος is not rare in LXX, but occurs in N.T. only here an in a quotation from Psa 8:2 in Mat 21:16. With αἶνον διδόναι comp δόξαν διδόναι (17:18; Rom 4:20; Rev 4:9).

It is worth while to collect together the characteristics of Lk.’s style which are very conspicuous in this section, especially when it is compared with Mt. and Mk. In ver. 35 we have ἐγένετο, ἐν τῷ c. infin., and ἐπαιτῶν (only here and 16:3); in ver. 36, διαπορευομένου (6:1, 13:22) and ἐπυνθάνετο (15:26); in ver. 37, ἀπήγγειλαν (8:20) and παρέρχεται (11:42); in ver. 38, ἐβόσεν (3:4, 9:38, 18:38); in ver. 39, σιγήσῃ (9:36, 20:26) and αὐτός; in ver. 43, παραχρῆμα (5:25) and πᾶς (7:35, 11:4). In all these cases, either other expressions are used by Mt. and Mk., or they omit the idea which Lk. thus expresses.

§ Found in Luke alone.

Tert. Tertullian.

Lft. J. B. Lightfoot, * Notes on Epistles of S. Paul.

Wetst. Wetstein.

A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.

B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).

D D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.

L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.

R R. Cod. Nitriensis Rescriptus, sæc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.

Ξ̠Ξ. Cod. Zacynthius Rescriptus, sæc. viii. In the Library of the Brit. and For. Bible Soc. in London. Contains 1:1-9, 19-23, 27, 28, 30-32, 36-66, 1:77-2:19, 21, 22, 33-39, 3:5-8, 11-20, 4:1, 2, 6-20, 32-43, 5:17-36, 6:21-7:6, 11-37, 39-47, 8:4-21, 25-35, 43-50, 9:1-28, 32, 33, 35, 9:41-10:18, 21-40, 11:1, 2, 3, 4, 24-30, 31, 32, 33.

Win. Winer, Grammar of N.T. Greek (the page refers to Moulton’s edition).

Burton. Burton, N.T. Moods and Tenses.

Vulg. Vulgate.

L. J. Leben Jesu

RV. Revised Version.

Trench, Trench, New Testament Synonyms.

Syr Syriac.

Sin. Sinaitic.

M M. Cod. Campianus, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

X X. Cod. Monacensis, sæc. ix. In the University Library at Munich. Contains 1:1-37, 2:19-3:38, 4:21-10:37, 11:1-18:43, 20:46-24:53.

AV. Authorized Version.

Boh. Bohairic.

Arm. Armenian.

Orig. Origen.

Edersh. Edersheim, Life and Times of Jesus the Messiah.

D. Smith’s Dictionary of the Bible, 2nd edition.

אԠא Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.

WH. Westcott and Hort.

Luth. Luther.

Grot. Grotius.

Beng. Bengel.

Wsctt. Westcott.

Euthym. Euthymius Zigabenus.

Aug. Augustine.

Sah. Sahidic.

G G. Cod. Harleianus, sæc. ix. In the British Museum. Contains considerable portions.

K K. Cod. Cyprius, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

Tisch. Tischendorf.

Treg. Tregelles.

1 So Cyril, ad loc., Εἰ μὴ πεπίστευκας ὅτι Θεός εἰμι, πῶς τὰ μόνῃ πρέποντα τῇ ἀνωτάτω φύσει περετέθεικάς μοι, καὶ ἀγαθὸν ἁποκαλεῖς, ὃν δὴ καὶ νενόμικας ἄνθρωπον ἐ̔͂ναι κατὰ σέ; and Ambrose, Quid me dicis bonum, qwem negas Deum? Non ergo so bonum negat, sed Deum designat. See also, Jerome, Basil, Epiphanies, etc. Maldonatus and Wordsworth follow.

Hippol. Hippolytus.

Clem. Hom. Clementine Homilies.

F F. Cod. Boreeli, sæc. ix. In the Public Library at Utrecht. Contains considerable portions of the Gospel.

Goth. Gothic.

Cypr. Cyprian.

Ambr. Ambrose.

Wic. Wiclif.

Tyn. Tyndale.

Cov. Coverdale.

Rhem. Rheims (or Douay).

Alf. Alford.

Maldon. Maldonatus.

Wordsw. Wordsworth (Chr.)

Jos. Josephus.

Hist. of J. N. History of the Jewish Nation.

1 In Syr-Sin.Timai Bar-Timai “rose and took up his garment, and came, to Jesus.” Comp. Joh 21:7. In Diatess. Tat. he asks for sight, “that I may see Thee.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Adam Clarke's Commentary

Verse 43. And all the people - gave: praise unto God.] They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spiritually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel.

FOR a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are accepted. Blessed news for penitent sinners! - for though they cannot boast of a righteousness equal to that of the scribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so GREAT a SALVATION!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Ellicott's Commentary for English Readers

(43) Glorifying God.—The account of the effect of the miracle on the blind man himself, and on the people, is peculiar to St. Luke, and seems to belong to the class of phenomena which he loved to study (Luk_5:25-26; Luk_7:16; Act_3:8; Act_14:10-11).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

43. followed him, glorifying God] The time for any reticence respecting miracles was long past. St Luke is specially fond of recording doxologies. See Luk_5:26, Luk_7:16, Luk_13:17, Luk_17:15, Luk_23:47.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

43. δοξάζων τὸν θεόν. The time for any reticence respecting miracles was long past. St Luke is specially fond of recording doxologies. See Luk 5:26, Luk 7:16, Luk 13:17, Luk 17:15, Luk 23:47.

αἶνον. A poetical word, which in the N.T. is only found here and in Mat 21:16, but is more common in the LXX[328]

[328] LXX. Septuagint.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Alford’s Greek Testament

Henry Alford

43.] Peculiar (except ἠκολούθει αὐτῷ, which all three relate) to Luke;—his usual way of terminating such narrations, as it certainly was the result of such a miracle: see ch. 13:17; 9:43; 5:26. He, of the three Evangelists, takes most notice of the glory given to God on account of the miraculous acts of the Lord Jesus.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Luke, in the Gospels, opens this verse with 18 words (13 distinct Greek lemmas). Its most distinctive word is aînos (“saying”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word aînos carries the sense “saying.” How does it shape the verse?
How does Matthew 21:16, which shares the word «saying», read alongside this verse?
What does the repetition of “God” (2× in this one verse) do in this verse?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
Compare how Bengel's Gnomon and Expositor's Greek Testament read this verse. Where do they agree or differ?

Things to notice

These translations choose different wording for 10 words in this verse.
“God” occurs 2× in this single verse.
13 distinct Greek lemmas span 18 words in this verse.