KJV: And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
YLT: and having come out, he was not able to speak to them, and they perceived that a vision he had seen in the sanctuary, and he was beckoning to them, and did remain dumb.
Darby: But when he came out he could not speak to them, and they recognised that he had seen a vision in the temple. And he was making signs to them, and continued dumb.
ASV: And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: and he continued making signs unto them, and remained dumb.
| ἐξελθὼν | Having come out |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
|
| ἐδύνατο | he was able |
|
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular 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. |
|
| λαλῆσαι | to speak |
|
Parse: Verb, Aorist Infinitive Active Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
|
| αὐτοῖς | to them |
|
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἐπέγνωσαν | they recognized |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| ὀπτασίαν | a vision |
|
Parse: Noun, Accusative Feminine Singular Root: ὀπτασία Sense: the act of exhibiting one’s self to view. |
|
| ἑώρακεν | he had seen |
|
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
|
| ναῷ | temple |
|
Parse: Noun, Dative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
|
| διανεύων | making signs |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διανεύω Sense: to express one’s meaning by a sign, nod to, beckon to, wink at. |
|
| διέμενεν | remained |
|
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: διαμένω Sense: to stay permanently, remain permanently, continue. |
|
| κωφός | mute |
|
Parse: Adjective, Nominative Masculine Singular Root: κωφός Sense: blunted, dull. |
|
Greek Commentary for Luke 1:22
Second aorist indicative. Clearly knew because he was not able to pronounce the benediction from the steps (Numbers 6:24-26). [source]
Periphrastic imperfect again. He nodded and beckoned back and forth Further proof of a vision that caused his dumbness. [source]
Clearly perceived. See on Matthew 7:16, and Luke 1:4. [source]
Better Rev., continued making signs. Again the participle with the finite verb, denoting frequent repetition of the same signs. Wyc., was beckoning. [source]
Reverse Greek Commentary Search for Luke 1:22
Imperfect tense, repeated action as usual when making signs. In Luke 1:22 the verb used of Zacharias is διανευων dianeuōn he would have him called Note article το to with the indirect question, accusative of general reference. The optative with αν an is here because it was used in the direct question (cf. Acts 17:18), and is simply retained in the indirect. [source]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. [source]
Litotes again, “I did not become (second aorist middle indicative of γινομαι ginomai) disobedient” Unto the heavenly vision (τηι ουρανιωι οπτασιαι tēi ouraniōi optasiāi). A later form of οπσις opsis from οπταζω optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event. [source]
A later form of οπσις opsis from οπταζω optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event. [source]
Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Rev., appeared. The word most commonly used in the New Testament for seeing visions. See on Luke 22:43. Compare the kindred ὀπτασία vision Luke 1:22; Acts 26:19; 2 Corinthians 12:1. [source]
Late word from οπταζω optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
“From which day.” See Luke 7:45.Fell asleep (εκοιμητησαν ekoimēthēsan). First aorist passive indicative of κοιμαω koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).Continue Present active indicative of διαμενω diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
Present active indicative of διαμενω diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]