KJV: And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
YLT: And having come near, they awoke him, saying, 'Master, master, we perish;' and he, having arisen, rebuked the wind and the raging of the water, and they ceased, and there came a calm,
Darby: and coming to him they woke him up, saying, Master, master, we perish. But he, rising up, rebuked the wind and the raging of the water; and they ceased, and there was a calm.
ASV: And they came to him, and awoke him, saying, Master, master, we perish. And he awoke, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
Προσελθόντες | Having come to [Him] |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: προσέρχομαι Sense: to come to, approach. |
|
διήγειραν | they awoke |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: διεγείρω Sense: to wake up, awaken, arouse (from sleep). |
|
λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
|
Ἐπιστάτα | Master |
Parse: Noun, Vocative Masculine Singular Root: ἐπιστάτης Sense: any sort of superintendent or overseer. |
|
ἀπολλύμεθα | we are perishing |
Parse: Verb, Present Indicative Middle, 1st Person Plural Root: ἀπόλλυμι Sense: to destroy. |
|
Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
διεγερθεὶς | having arisen |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: διεγείρω Sense: to wake up, awaken, arouse (from sleep). |
|
ἐπετίμησεν | He rebuked |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιτιμάω Sense: to show honour to, to honour. |
|
ἀνέμῳ | wind |
Parse: Noun, Dative Masculine Singular Root: ἄνεμος Sense: wind, a violent agitation and stream of air. |
|
κλύδωνι | raging |
Parse: Noun, Dative Masculine Singular Root: κλύδων Sense: a dashing or surging wave, a surge, a violent agitation of the sea. |
|
τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
ὕδατος | water |
Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
|
ἐπαύσαντο | they ceased |
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: παύω Sense: to make to cease or desist. |
|
ἐγένετο | there was |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
|
γαλήνη | a calm |
Parse: Noun, Nominative Feminine Singular Root: γαλήνη Sense: calmness, stillness of the sea, a calm. |
Greek Commentary for Luke 8:24
See note on Luke 5:5 for discussion. Mark 4:38 has Teacher (Didaskale), Matthew 8:25 has Lord The repetition here shows the uneasiness of the disciples. [source]
So in Mark 4:38; Matthew 8:25. Linear present middle indicative, we are perishing.The raging of the water (απολλυμετα tōi kludoni tou hudatos). τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm (Κυμα galēnē). Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē).That This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē). [source]
This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
Peculiar to Luke. [source]
See on Luke 5:5. [source]
Compare the more detailed narrative of Mark 4:39, and see notes there. Wyc., blamed. [source]
See on James 1:6. [source]
Wrong. It is the word used just before, awoke. Lit., having been thoroughly awakened. Rev., correctly, he awoke. Luke is especially fond of compounds with διά . [source]
Matthew and Mark have “a great calm.” [source]
Reverse Greek Commentary Search for Luke 8:24
So Mark‘s graphic present. Matthew and Luke both have “awoke him.” Mark has also what the others do not: “Carest thou not?” It was a rebuke to Jesus for sleeping in such a storm. We are perishing Precisely this same form also in Matthew 8:25 and Luke 8:24. [source]
(επετιμησεν τωι ανεμωι epetimēsen tōi anemōi) as in Matthew 8:26 and Luke 8:24. He spoke to the sea also. All three Gospels speak of the sudden calm (γαληνη galēnē) and the rebuke to the disciples for this lack of faith. [source]
Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (Luke 8:24).Rose up and ministered (αναστασα διηκονει anastāsa diēkonei). Second aorist active participle as in Luke 4:38, but inchoative imperfect tense διηκονει diēkonei from διακονεω diakoneō (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up. [source]
Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24, Luke 8:45; Luke 9:33, Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ‘s authority. [source]
Only in Luke in the N.T. as already four times (Luke 5:5; Luke 8:24, Luke 8:45; Luke 9:33).We forbade him (εκωλυομεν αυτον ekōluomen auton). Conative imperfect as in Mark 9:38, We tried to hinder him.Because he followeth not with us Present tense preserved for vividness where Mark has imperfect μετ ημων e4kolouthei Note also here “with us” (ημιν meth' hēmōn) where Mark has associative instrumental hēmin It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master‘s work in the Master‘s name and with the Master‘s power, but did not run with the group of the Twelve. [source]
Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. The word is admirably chosen, as by a writer who lived near the sea and was familiar with its aspects. The general distinction between this and the more common κῦμα , wave, is that κλύδων describes the long ridges of water as they are propelled in horizontal lines over the vast surface of the sea; while κῦμα denotes the pointed masses which toss themselves up from these under the action of the wind. Hence the word κλύδων here is explained, and the picture completed by what follows: a billow or surge, driven by the wind in lines, and tossed into waves. Both here and in the passage in Luke the word is used in connection with the wind. It emphasizes the idea of extension, while the other word throws forward the idea of concentrating into a crest at a given point. Hence, in the figure, the emphasis falls on the tossing; not only moving before the impulse of the wind, but not even moving in regular lines; tossed into rising and falling peaks. [source]
Negative way of saying εν πιστει en pistei (in faith), present passive participle of διακρινω diakrinō old verb to separate Second perfect active indicative with the linear force alone from εικω eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx).The surge of the sea Old word (from κλυζω kluzō to wash against) for a dashing or surging wave in contrast with κυμα kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν eoiken In Ephesians 4:14 we have κλυδονιζω kludonizō (from κλυδων kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι anemizomenōi). Present passive participle (agreeing in case with κλυδωνι kludōni) of ανεμιζω anemizō earliest known example and probably coined by James (from ανεμος anemos), who is fond of verbs in ιζω ̇izō (Mayor). The old Greek used ανεμοω anemoō In Ephesians 4:14 Paul uses both κλυδονιζω kludonizō and περιπερω ανεμωι peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι kludōni from ριπιζω ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
Old word (from κλυζω kluzō to wash against) for a dashing or surging wave in contrast with κυμα kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν eoiken In Ephesians 4:14 we have κλυδονιζω kludonizō (from κλυδων kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι anemizomenōi). Present passive participle (agreeing in case with κλυδωνι kludōni) of ανεμιζω anemizō earliest known example and probably coined by James (from ανεμος anemos), who is fond of verbs in ιζω ̇izō (Mayor). The old Greek used ανεμοω anemoō In Ephesians 4:14 Paul uses both κλυδονιζω kludonizō and περιπερω ανεμωι peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι kludōni from ριπιζω ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
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. [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]