KJV: And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
YLT: and lo, there came a great earthquake, for a messenger of the Lord, having come down out of heaven, having come, did roll away the stone from the door, and was sitting upon it,
Darby: And behold, there was a great earthquake; for an angel of the Lord, descending out of heaven, came and rolled away the stone and sat upon it.
ASV: And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.
ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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σεισμὸς | an earthquake |
Parse: Noun, Nominative Masculine Singular Root: σεισμός Sense: a shaking, a commotion. |
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ἐγένετο | there was |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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μέγας | great |
Parse: Adjective, Nominative Masculine Singular Root: μέγας Sense: great. |
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ἄγγελος | an angel |
Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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Κυρίου | of [the] Lord |
Parse: Noun, Genitive 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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καταβὰς | having descended |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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ἐξ | out of |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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οὐρανοῦ | heaven |
Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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προσελθὼν | having come |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: προσέρχομαι Sense: to come to, approach. |
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ἀπεκύλισεν | rolled away |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀνακυλίω Sense: to roll off or away. |
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λίθον | stone |
Parse: Noun, Accusative Masculine Singular Root: λίθος Sense: a stone. |
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ἐκάθητο | was sitting |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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ἐπάνω | upon |
Parse: Preposition Root: ἐπάνω Sense: above. |
Greek Commentary for Matthew 28:2
Clearly not the earthquake of Matthew 27:51. The precise time of this earthquake is not given. It was before sunrise on the first day of the week when the women made the next visit. Matthew alone relates the coming of the angel of the Lord who rolled away the stone and was sitting upon it If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius Lapide dares to say: “The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection.” The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile). [source]
Reverse Greek Commentary Search for Matthew 28:2
To protect and save. A comment is furnished by Isaiah 8:10, “Devise a device, but it shall come to naught; speak a word, but it shall not stand, for with us is God. ” Some suppose that Isaiah embodied the purport of his message in the names of his children:Maher-shalal-hash-baz (speed-prey )a warning of the coming of the fierce Assyrians; Shear-Jashub (a remnant shall return )a reminder of God's mercy to Israel in captivity, and Immanuel (God is with us), a promise of God's presence and succor. However this may be, the promise of the name is fulfilled in Jesus (compare “Lo, I am with you alway,” Matthew 28:20) by his helpful and saving presence with his people in their sorrow, their conflict with sin, and their struggle with death. [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]
Perfect passive participle of αποκυλιω apokuliō late verb and in the N.T. only in this context (Mark 16:3; Matthew 28:2) while John 20:1 has ηρμενον ērmenon (taken away). [source]
First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
Condition of third class again Let him follow me “Me (associative instrumental case) let him keep on following” (present active imperative of ακολουτεω akoloutheō). Where there In presence and spiritual companionship here and hereafter. Cf. John 14:3; John 17:24; Matthew 28:20. Shall honour Future active of timaō but it may be the kind of honour that Jesus will get (John 12:23). [source]
Condition of third class with εαν ean and the present active subjunctive, “if ye keep on doing,” not just spasmodic obedience. Just a different way of saying what is in John 15:10. Obedience to Christ‘s commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Matthew 28:20, ενετειλαμην eneteilamēn I commanded) with the very word used here (εντελλομαι entellomai I command). [source]
Future active of γνωριζω gnōrizō the perpetual mission of Christ through the Spirit (John 16:12, John 16:25; Matthew 28:20) as he himself has done heretofore (John 17:6). Wherewith Cognate accusative relative with ηγαπησας ēgapēsas which has also the accusative of the person με me (me). [source]
Note adversative use of και kai (= but these). I come Futuristic present, “I am coming.” Cf. John 13:3; John 14:12; John 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew 28:20). Holy Father Only here in the N.T., but see 1 John 2:20; Luke 1:49 for the holiness of God, a thoroughly Jewish conception. See John 6:69 where Peter calls Jesus ο αγιος του τεου ho hagios tou theou For the word applied to saints see Acts 9:13. See John 17:25 for πατηρ δικαιε patēr dikaie (Righteous Father). Keep them First aorist (constative) active imperative of τηρεω tēreō as now specially needing the Father‘s care with Jesus gone (urgency of the aorist tense in prayer). Which Locative case of the neuter relative singular, attracted from the accusative ο ho to the case of the antecedent ονοματι onomati (name). That they may be one Purpose clause with ινα hina and the present active subjunctive of ειμι eimi (that they may keep on being). Oneness of will and spirit This is Christ‘s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (John 17:21). [source]
Jesus had given this promise to all believers (Matthew 28:20) and here he renews it to Paul. This promise changes Paul‘s whole outlook. Jesus had spoken to Paul before, on the way to Damascus (Acts 9:4), in Jerusalem (Acts 22:17.), in Troas (Acts 16:9), in great crises of his life. He will hear him again (Acts 23:11; Acts 27:23). Paul knows the voice of Jesus. [source]
First aorist active subjunctive with οπως αν hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν hopōs an and ινα αν hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον prokecheirisōmenon (perfect passive participle of προχειριζω procheirizō from προχειρος procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
Of the present aeon or period. See on end of the world, Matthew 28:20. [source]