KJV: And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
YLT: and while they are not believing from the joy, and wondering, he said to them, 'Have ye anything here to eat?'
Darby: But while they yet did not believe for joy, and were wondering, he said to them, Have ye anything here to eat?
ASV: And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat?
Ἔτι | Still |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἀπιστούντων | while they were disbelieving |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἀπιστέω Sense: to betray a trust, be unfaithful. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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χαρᾶς | joy |
Parse: Noun, Genitive Feminine Singular Root: χαρά Sense: joy, gladness. |
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θαυμαζόντων | amazement |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἐκθαυμάζω Sense: to wonder, wonder at, marvel. |
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εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ἔχετέ | Have you |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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τι | anything |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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βρώσιμον | to eat |
Parse: Adjective, Accusative Neuter Singular Root: βρώσιμος Sense: eatable. |
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ἐνθάδε | here |
Parse: Adverb Root: ἐνθάδε Sense: here. |
Greek Commentary for Luke 24:41
Genitive absolute and a quite understandable attitude. They were slowly reconvinced, but it was after all too good to be true. [source]
Only here in the N.T., though an old word from βιβρωσκω bibrōskō to eat. [source]
Only here in New Testament. Lit.,anything eatable. Wyc., anything that shall be eaten. Rev., better, anything to eat, as the word meat has largely lost, in popular usage, its old sense of food in general. [source]
Reverse Greek Commentary Search for Luke 24:41
First aorist active indicative of δεικνυμι deiknumi This body, not yet glorified, retained the marks of the nails and of the soldier‘s spear, ample proof of the bodily resurrection against the modern view that only Christ‘s “spirit” arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke 24:39.) adds feet to hands and side. Were glad Second aorist passive indicative of χαιρω chairō Jesus had said (John 16:22) that it would be so. Luke adds (Luke 24:41) that they “disbelieved for joy.” It was too good to be true, though terror had first seized them when Jesus appeared (Luke 24:37) because of the suddenness of Christ‘s appearance and their highly wrought state. [source]
Future active of κλαιω klaiō and τρηνεω thrēneō both old words (for κλαιω klaiō see John 11:31, for τρηνεω thrēneō see Matthew 11:17), both words used of the loud lamentations so common in the east. Shall rejoice Second future passive of χαιρω chairō in violent contrast. Picture the women on the way to the Cross (Luke 23:27, εκοπτοντο και ετρηνουν ekoptonto kai ethrēnoun two descriptive imperfects) and Mary Magdalene by the tomb (John 20:11, κλαιουσα klaiousa). Ye shall be sorrowful First future passive of λυπεω lupeō word for inward grief. See the change from sorrow to joy in John 20:14-16 when “they disbelieved for joy” (Luke 24:41). So violent was the reaction on the sudden appearance of Jesus. [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 passive participle from συναλιζω sunalizō an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω halizō from αλης halēs crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from συν sun and αλς hals (salt). Salt was the mark of hospitality. There is the verb αλιστητε εν αυτωι halisthēte en autōi used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke 24:41-43; Mark 16:14). [source]
The “who” Second aorist active indicative of the common verbs συμπινω sunesthiō and Αυτωι sumpinō μετα το αναστηναι αυτον Autōi is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in Luke 24:41-43, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, “after the rising as to him” Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus. [source]
Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See Mark 16:11, Mark 16:16; Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith; their want of faith; the faithfulness of God. [source]
First aorist active indicative of απιστεω apisteō old verb, to disbelieve. This is the common N.T. meaning (Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20). Some of them “disbelieved,” these “depositaries and guardians of revelation” (Denney). But the word also means to be unfaithful to one‘s trust and Lightfoot argues for that idea here and in 2 Timothy 2:13. The Revised Version renders it “faithless” there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. The faithfulness of God (την πιστιν του τεου tēn pistin tou theou). Undoubtedly πιστις pistis has this sense here and not “faith.” God has been faithful (2 Timothy 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in Romans 3:3, but there is no real objection to taking ηπιστησαν απιστιαν πιστιν ēpistēsanapistianpistin all to refer to faithfulness rather than just faith. [source]