KJV: And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
YLT: And being grieved exceedingly, they began to say to him, each of them, 'Is it I, Sir?'
Darby: And being exceedingly grieved they began to say to him, each of them, Is it I, Lord?
ASV: And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord?
| λυπούμενοι | being grieved |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: λυπέω Sense: to make sorrowful. |
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| σφόδρα | exceedingly |
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Parse: Adverb Root: σφόδρα Sense: exceedingly, greatly. |
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| ἤρξαντο | they began |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| λέγειν | to say |
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Parse: Verb, Present Infinitive Active Root: λέγω Sense: to say, to speak. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| ἕκαστος | each |
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Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| εἰμι | is it |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Κύριε | Lord |
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Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Greek Commentary for Matthew 26:22
The negative expects the answer No and was natural for all save Judas. But he had to bluff it out by the same form of question (Matthew 26:25). The answer of Jesus, [source]
(su eipas), means Yes. [source]
Denoting the commencement of a series of questions; one after the other (every one ) saying, Is it I? [source]
The form of the negative expects a negative answer. “Surely I am not the one. ” [source]
Reverse Greek Commentary Search for Matthew 26:22
Inchoative imperfect of βλεπω blepō “began to glance at one another in bewilderment” (doubting, απορουμενοι aporoumenoi present passive participle of απορεω aporeō to be at a loss, to lose one‘s way, α a privative and πορος poros way). They recalled their strife about precedence and Judas betrayed nothing. Concerning whom he spake Indirect question retaining present active indicative λεγει legei See same on Mark 14:19; note on Matthew 26:22; and note on Luke 22:23. [source]
Emphatic pronoun again. For whom I shall dip the sop Dative case of the relative Πσωμιον Psōmion is a diminutive of πσωμος psōmos a morsel, a common Koiné word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Rth 2:14). So Mark 14:20. Even Judas had asked: “Is it I?” (Mark 14:19; Matthew 26:22). Giveth it to Judas Unobserved by the others in spite of Christ‘s express language, because “it was so usual a courtesy” (Bernard), “the last appeal to Judas‘ better feeling” (Dods). Judas now knew that Jesus knew his plot. [source]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]