KJV: And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
YLT: and on their having become afraid, and having inclined the face to the earth, they said to them, 'Why do ye seek the living with the dead?
Darby: And as they were filled with fear and bowed their faces to the ground, they said to them, Why seek ye the living one among the dead?
ASV: and as they were affrighted and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
| ἐμφόβων | Terrified |
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Parse: Adjective, Genitive Feminine Plural Root: ἔμφοβος Sense: thrown into fear, terrified, affrighted. |
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| γενομένων | having become |
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Parse: Verb, Aorist Participle Middle, Genitive Feminine Plural Root: γίνομαι Sense: to become, i. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| κλινουσῶν | bowing |
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Parse: Verb, Present Participle Active, Genitive Feminine Plural Root: κλίνω Sense: transitively. |
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| πρόσωπα | faces |
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Parse: Noun, Accusative Neuter Plural Root: πρόσωπον Sense: the face. |
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| γῆν | ground |
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Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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| εἶπαν | they said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| Τί | Why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| ζητεῖτε | seek you |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ζητέω Sense: to seek in order to find. |
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| ζῶντα | living |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| νεκρῶν | dead |
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Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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Greek Commentary for Luke 24:5
Genitive absolute with second aorist middle of γινομαι ginomai to become. Hence, when they became affrighted. They had utterly forgotten the prediction of Jesus that he would rise on the third day. [source]
Reverse Greek Commentary Search for Luke 24:5
They were utterly (εχ ex in composition) amazed. Luke 24:5 has it “affrighted.” Matthew 28:3. tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John 20:1-10). [source]
First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke 24:50.) and Acts 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (Mark 16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke 24:50) at the close of the forty days (Acts 1:3) and so after the return from Galilee (Matthew 28:16). [source]
An angel in Matthew 28:5, two men in Luke 24. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Matthew 28:2), probably at first. Mark here speaks of the young man sitting on the right side Possibly different aspects and stages of the incident.Arrayed in a white robe (περιβεβλημενον στολην λευκην peribeblēmenon stolēn leukēn). Perfect passive participle with the accusative case of the thing retained (verb of clothing). Luke 24:4 has “in dazzling apparel.”They were amazed They were utterly (εχ ex in composition) amazed. Luke 24:5 has it “affrighted.” Matthew 28:3. tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John 20:1-10). [source]
Possibly different aspects and stages of the incident.Arrayed in a white robe (περιβεβλημενον στολην λευκην peribeblēmenon stolēn leukēn). Perfect passive participle with the accusative case of the thing retained (verb of clothing). Luke 24:4 has “in dazzling apparel.”They were amazed They were utterly (εχ ex in composition) amazed. Luke 24:5 has it “affrighted.” Matthew 28:3. tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John 20:1-10). [source]
Genitive absolute with second aorist active participle feminine singular of διιστημι diistēmi This classical verb in the N.T. is used only by Luke (Luke 22:59; Luke 24:51; Acts 27:28). It means standing in two or apart, about an hour intervening. [source]
First aorist passive indicative of αναλαμβανω analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις analēmpsis of the Ascension. Had given commandment (εντειλαμενος enteilamenos). First aorist middle participle of εντελλω entellō (from εν en and τελλω tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
(επαιρω epe4rthe4). First aorist passive indicative of ανεπερετο epairō old and common verb meaning to lift up. In Luke 24:51 we have “he was borne up” (ανελημπτη anephereto) and in Acts 1:2, Acts 1:11; 1 Timothy 3:6 “was received up” (υπελαβεν anelēmpthē). Received (υπολαμβανω hupelaben). Second aorist active indicative of απο των οπταλμων αυτων hupolambanō literally here “took under him.” He seemed to be supported by the cloud. “In glory” Paul adds in 1 Timothy 3:16. -DIVIDER- Out of their sight (απο apo tōn ophthalmōn autōn). From their eyes (apo with ablative case). [source]
Luke only says here that Olivet is a Sabbath day‘s journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (Luke 24:50) states that Jesus led them “over against” The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is “having a journey of a Sabbath” after “which is nigh unto Jerusalem” (ο εστιν εγγυς Ιερουσαλημ ho estin eggus Ierousalēm), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See Exodus 16:29; Numbers 35:5; Joshua 3:4. But it does not contradict what he says in Luke 24:50, where he does not say that Jesus led them all the way to Bethany. [source]
The upstairs or upper room It is possible, even probable, that this is the “large upper room” (ανωγεον μεγα anōgeon mega) of Mark 14:15; Luke 22:12. The Vulgate has coenaculum for both words. The word is used in the N.T. only in Acts. It was in a private house as in Luke 22:11 and not in the temple as Luke 24:53 might imply, “continually” (δια παντος dia pantos) these words probably meaning on proper occasions. [source]
Ingressive aorist middle of γινομαι ginomai “becoming terrified.” Εμποβος Emphobos (εν en and ποβος phobos) old word, in the N.T. only Luke 24:5; Acts 10:5; Acts 24:25; Revelation 11:13. Paul turned the tables completely around and expounded “the faith in Christ Jesus” as it applied to Felix and Drusilla and discoursed (διαλεγομενου αυτου dialegomenou autou genitive absolute) concerning “righteousness” (δικαιοσυνης dikaiosunēs) which they did not possess, “self-control” or temperance (εγκρατειας egkrateias) which they did not exhibit, and “the judgment to come” (του κριματος του μελλοντος tou krimatos tou mellontos) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). [source]
Accusative of general reference with the infinitive προσευχεσται proseuchesthai The men in contrast to “women” Standing to pray. Note also οσιους hosious used as feminine (so in Plato) with χειρας cheiras instead of οσιας hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως hosiōs in 1 Thessalonians 2:10 and οσιοτης hosiotēs in Ephesians 4:24. Without wrath and disputing See note on Philemon 2:14. [source]
Standing to pray. Note also οσιους hosious used as feminine (so in Plato) with χειρας cheiras instead of οσιας hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως hosiōs in 1 Thessalonians 2:10 and οσιοτης hosiotēs in Ephesians 4:24. [source]
Rend. continually. The phrase is usually found in connection with matters involving relations to God - worship, sacrifice, etc. See Matthew 18:10; Luke 24:53; Acts 2:25; Acts 10:2; 2 Thessalonians 3:16; Hebrews 13:5. [source]
The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά , up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24of this chapter is suggestive, where it is said that Christ bare ( ἀνήνεγκεν ) our sins: carried them up to the cross. See note there. [source]
Second aorist active indicative of πιπτω piptō to fall. Only the tenth First aorist passive indicative of αποκτεινω apokteinō as in Revelation 9:18.Seven thousand persons This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
“Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete). [source]