Lexical Summary ea: himself, herself, itself, themselves Original Word: ἑαυτοῦ Strong's Exhaustive Concordance aha!Apparent imperative of eao; properly, let it be, i.e. (as interjection) aha! -- let alone. see GREEK eao NAS Exhaustive Concordance Word Originappar. imper. of eaó Definition ah! ha! (interj. expressing surprise, indignation, fear) NASB Translation let...alone (1). Thayer's Greek Lexicon STRONGS NT 1436: ἔαἔα, an interjection expressive of indignation, or of wonder mixed with fear (derived apparently from the imperative present of the verb ἐάν (according to others a natural instinctive, sound)), frequent in the Attic poets, rare in prose writings (as Plato, Prot., p. 314 d.), "Ha! Ah!": Mark 1:24 R G; Luke 4:34; cf. Fritzsche on Mark, p. 32f. Topical Lexicon Form and Sense The interjection expresses a sudden, visceral reaction—a cry of alarm mingled with protest. It is not a word of reasoned dialogue but an instinctive outburst that attempts to ward off an impending encounter perceived as threatening and final. Occurrence in Scripture Luke 4:34 records its sole appearance: a demonized man in the synagogue of Capernaum erupts, “What do You want with us, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!” (Berean Standard Bible). Most English versions translate the interjection as “Ha!” or “Leave us alone!” to capture both the fear and the desire for distance. Narrative Significance in Luke 4 1. Confrontation in a Sacred Space: The setting is a synagogue on the Sabbath. The intruding voice breaks the gathered community’s expectation of worship, emphasizing that evil is unmasked precisely where God’s Word is proclaimed. Theological Implications • Christological Revelation: The title “Holy One of God” validates messianic prophecies and affirms Jesus’ sinless purity. Historical and Linguistic Background Classical Greek used the interjection in both surprise and dismay. In Hellenistic literature it could mark a sudden halt in conversation. Luke’s preservation of the term gives a vivid, eyewitness flavor, aligning with other Aramaic or Semitic loan-cries (e.g., “Talitha koum,” “Ephphatha”) that heighten narrative immediacy. Relation to Old Testament Patterns Spirits expressing dread before divine presence recalls passages such as 1 Samuel 16:14–23 (the evil spirit before David’s harp) and Job 4:14–15 (Eliphaz’s terrifying vision). The reaction underscores the holiness of God before which unrighteous powers tremble (Psalm 68:2). Pastoral and Homiletical Reflections • Worship as Battleground: Gathered worship is not neutral territory; proclamation of Scripture provokes spiritual disclosure. Practical Application 1. Discernment: Sudden, disruptive reactions to the Gospel may expose deeper spiritual conflict; respond with prayer and the Word rather than mere human argument. Connection to Other New Testament Expressions Comparable emphatic cries (“Alas,” “Woe,” “Behold”) punctuate apocalyptic and prophetic moments (e.g., Revelation 8:13). Yet this interjection is unique: it arises from a demonic mouth confronted by incarnate Deity, making it a singular testament to Jesus’ unrivaled sovereignty. Forms and Transliterations Εα έα Ἔα Ea ÉaLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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