The Meaning of Luke 24:2 Explained

Luke 24:2

KJV: And they found the stone rolled away from the sepulchre.

YLT: and they found the stone having been rolled away from the tomb,

Darby: And they found the stone rolled away from the sepulchre.

ASV: And they found the stone rolled away from the tomb.

KJV Reverse Interlinear

And  they found  the stone  rolled away  from  the sepulchre. 

What does Luke 24:2 Mean?

Context Summary

Luke 24:1-12 - The Empty Tomb
The most perplexing question for those who deny Christ's resurrection is, "What became of His body if He did not rise?" If foes stole it, they would have produced it in disproof of the allegations of the Apostles. If friends had taken it, they would certainly have borne it off wrapped in the cerements of death; but these were left behind and wrapped together in such an orderly fashion that evidently there had been neither violence nor haste.
Notice the stress that the angels laid on Christ as the living one. They had doubtless overheard that sentence of His spoken in Galilee and recorded in Luke 9:22. Too many seek the living Christ amid the wrappings of ceremony and creed. He is not there. He has gone forth, and we must follow Him where Easter is breaking.
Women were the first evangelist-messengers of the Resurrection. The very ardor of their belief seems to have prejudiced their message; the Apostles "dis-believed," Luke 24:11 (r.v.). But the orderly arrangement of the tomb proved to Peter that clearly it had not been rifled. [source]

Chapter Summary: Luke 24

1  Jesus' resurrection is declared by two angels to the women who come to the tomb
9  They report it to others
13  Jesus himself appears to the two disciples that went to Emmaus;
36  afterwards he appears to the apostles, and reproves their unbelief;
47  gives them a charge;
49  promises the Holy Spirit;
50  and so ascends into heaven

Greek Commentary for Luke 24:2

Rolled away [αποκεκυλισμενον]
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]

Reverse Greek Commentary Search for Luke 24:2

Mark 16:4 Looking up they see [αναβλεπσασαι τεωρουσιν]
With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present “behold.” Their problem is solved for the stone lies rolled back before their very eyes. Luke 24:2 has the usual aorist “found.” [source]
Luke 24:44 Must [δεῖ]
See on ought not, Luke 24:26. [source]
Luke 24:45 Understanding [νοῦν]
Which had been closed. See onfools, Luke 24:25. [source]
Luke 24:38 Thoughts [διαλογισμοὶ]
See on James 2:4, and deceiving, James 1:22. Rev., reasonings. As if he had said, “Why do you reason about a matter which your spiritual perception ought to discern at once.” Compare note on fools, Luke 24:25. [source]
Luke 22:43 There appeared [ὤφθη]
The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; Luke 22:43; Acts 2:17; Acts 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luke 1:2; Luke 24:23, etc. [source]
Luke 2:49 Must [δεῖ]
Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; Matthew 26:54; Mark 8:31; Luke 4:43; Luke 9:22; Luke 13:33; Luke 24:7, Luke 24:26, Luke 24:46; John 3:14; John 4:4; John 12:34. [source]
Luke 24:22 Early [ορτριναι]
A poetic and late form for ορτριος — orthrios In the N.T. only here Luke 24:22. Predicate adjective agreeing with the women. [source]
Luke 16:21 Yea, even the dogs [αλλα και οι κυνες]
For αλλα και — alla kai see also Luke 12:7; Luke 24:22. Αλλα — Alla can mean “yea,” though it often means “but.” Here it depends on how one construes Luke‘s meaning. If he means that he was dependent on casual scraps and it was so bad that even the wild dogs moreover were his companions in misery, the climax came that he was able to drive away the dogs. The other view is that his hunger was unsatisfied, but even the dogs increased his misery.Licked his sores (επελειχον τα ελκη αυτου — epeleichon ta helkē autou). Imperfect active of επιλειχω — epileichō a late vernacular Koiné verb, to lick over the surface. It is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition. “Furrer speaks of witnessing dogs and lepers waiting together for the refuse” (Bruce). It was a scramble between the dogs and Lazarus. [source]
John 3:14 Must [δεῖ]
Must signifies the eternal necessity in the divine counsels. Compare Luke 24:26, Luke 24:46; Matthew 26:54; Mark 8:31; John 12:34. [source]
John 20:9 Must []
On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see Matthew 26:54; Mark 8:31; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. [source]
John 1:29 On the morrow [τηι επαυριον]
Locative case with ημηραι — hēmērāi (day) understood after the adverb επαυριον — epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε — ide like ιδου — idou not verb, and so nominative αμνος — amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν — hamartian not plural αμαρτιας — hamartias (1 John 3:5) where same verb αιρω — airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
John 20:9 For [γαρ]
Explanatory use of γαρ — gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει — dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [source]
John 5:39 Ye search [εραυνατε]
Proper spelling as the papyri show rather than ερευνατε — ereunāte the old form (from ερευνα — ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε — dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω — dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου — peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
John 5:47 His writings [τοις εκεινου γραμμασιν]
Dative case with πιστυετε — pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα — Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι — agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα — hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι — hai hagiai graphai Γραπη — Graphē is used also for a single passage (Mark 12:10), but βιβλιον — biblion for a book or roll (Luke 4:17) or βιβλος — biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις — hoi grammateis) made copies according to the letter (κατα το γραμμα — kata to gramma). [source]
Acts 16:15 Constrained [παρεβιάσατο]
Only here and Luke 24:29, on which see note. The constraint was from ardent gratitude. [source]
Acts 1:3 Appearing [οπτανομενος]
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. [source]
Acts 1:5 Not many days hence [ου μετα πολλας ταυτας ημερας]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας — tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Acts 1:3 Shewed himself alive [παρεστησεν εαυτον ζωντα]
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]
Acts 16:15 And she constrained us [και παρεβιασατο ημας]
Effective first aorist middle of παραβιαζομαι — parabiazomai late word, in the N.T. only here and Luke 24:29. Some moral force So far only women have been won to Christ in Philippi. The use of “us” shows that Luke was not a householder in Philippi. [source]
Acts 26:19 I was not disobedient [ουκ εγενομην απειτης]
Litotes again, “I did not become (second aorist middle indicative of γινομαι — ginomai) disobedient” Unto the heavenly vision (τηι ουρανιωι οπτασιαι — tēi ouraniōi optasiāi). A later form of οπσις — opsis from οπταζω — optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event. [source]
Acts 26:19 Unto the heavenly vision [τηι ουρανιωι οπτασιαι]
A later form of οπσις — opsis from οπταζω — optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event. [source]
Acts 28:13 Rhegium [ηγιον]
Genitive absolute again, and for all the world like that fatal south wind in Acts 27:13, but with no bad results this time, though the weather was plainly treacherous at this early season. On the second day This is the classical use of the predicate adjective, “We second day men” as in Luke 24:22; John 11:39; Philemon 3:5 instead of the adverb (Robertson, Grammar, p. 657). To Puteoli (εις Ποτιολους — eis Potiolous). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible. [source]
Acts 1:3 By many proofs [εν πολλοις τεκμηριοις]
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]
Acts 16:15 And her household [και ο οικος αυτης]
Who constituted her “household”? The term οικος — oikos originally means the building as below, “into my house” and then it includes the inmates of a house. There is nothing here to show whether Lydia‘s “household” went beyond “the women” employed by her who like her had heard the preaching of Paul and had believed. “Possibly Euodia and Syntyche and the other women, Philemon 4:2, Philemon 4:3, may have been included in the family of Lydia, who may have employed many slaves and freed women in her trade” (Knowling). “This statement cannot be claimed as any argument for infant baptism, since the Greek word may mean her servants or her work-people” (Furneaux). In the household baptisms (Cornelius, Lydia, the jailor, Crispus) one sees “infants” or not according to his predilections or preferences. If ye have judged me (ει κεκρικατε με — ei kekrikate me). Condition of the first class, assumed to be true (ει — ei and the indicative, here perfect active of κρινω — krinō). She had confessed her faith and submitted to baptism as proof that she was “faithful to the Lord” (πιστην τωι κυριωι — pistēn tōi kuriōi), believing on the Lord. “If she was fit for that, surely she was fit to be their hostess” (Furneaux). And Paul and his party had clearly no comfortable place to stay while in Philippi. The ancient hotels or inns were abominable. Evidently Paul demurred for there were four of them and he did not wish to sacrifice his independence or be a burden even to a woman of wealth. And she constrained us Effective first aorist middle of παραβιαζομαι — parabiazomai late word, in the N.T. only here and Luke 24:29. Some moral force So far only women have been won to Christ in Philippi. The use of “us” shows that Luke was not a householder in Philippi. [source]
Acts 17:3 That it behoved the Christ to suffer [οτι τον Χριστον εδει πατειν]
The second aorist active infinitive is the subject of εδει — edei with τον Χριστον — ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων — anastēnai ek nekrōn). This second aorist active infinitive αναστηναι — anastēnai is also the subject of εδει — edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
Acts 28:13 On the second day [δευτεραιοι]
This is the classical use of the predicate adjective, “We second day men” as in Luke 24:22; John 11:39; Philemon 3:5 instead of the adverb (Robertson, Grammar, p. 657). To Puteoli (εις Ποτιολους — eis Potiolous). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible. [source]
Acts 28:23 In great number [πλειονες]
Comparative of πολυς — polus “more than a few.” Expounded (εχετιτετο — exetitheto). Imperfect middle of εκτιτημι — ektithēmi to set forth, as in Acts 11:4; Acts 18:26. He did it with detail and care and spent all day at it, “from morning till evening” (απο πρωι εως εσπερας — apo prōi heōs hesperas). In N.T. only here, Acts 4:3 and Luke 24:29, though common word. Persuading them concerning Jesus Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (Acts 28:20). It was Paul‘s great opportunity. So he appealed both to Moses and to the prophets for proof as it was his custom to do. [source]
Acts 28:23 Expounded [εχετιτετο]
Imperfect middle of εκτιτημι — ektithēmi to set forth, as in Acts 11:4; Acts 18:26. He did it with detail and care and spent all day at it, “from morning till evening” In N.T. only here, Acts 4:3 and Luke 24:29, though common word. [source]
Acts 8:35 Preached unto him Jesus [ευηγγελισατο αυτωι τον Ιησουν]
Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1 Peter 1:11.; 2 Peter 1:19-21). [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
-DIVIDER-
[source]

Romans 1:3 Concerning his Son [περι του υιου αυτου]
Just as Jesus found himself in the O.T. (Luke 24:27, Luke 24:46). The deity of Christ here stated. [source]
1 Corinthians 1:23 Stumbling-block [σκανδαλον]
Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Matthew 27:42; Luke 24:21). Foolishness (μωριαν — mōrian). Folly as shown by their conduct in Athens (Acts 17:32). [source]
1 Corinthians 12:10 The interpretation of tongues [ερμηνεια γλωσσων]
Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
1 Corinthians 14:5 Except he interpret [εκτος ει μη διερμηνευηι]
Pleonastic combination of εκτος — ektos (preposition except) and ει μη — ei mē (if not, unless) as in 1 Corinthians 15:2; 1 Timothy 5:19. For use of ει — ei with subjunctive rather than εαν — ean see note on Philemon 3:12 (common enough in the Koiné, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see 1 Corinthians 12:30; Luke 24:27; Acts 9:36. [source]
1 Corinthians 15:3 For our sins [υπερ]
περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
1 Corinthians 12:10 Prophecy [προπητεια]
Late word from προπητης — prophētēs and προπημι — prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων — diakriseis pneumatōn). Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
1 Corinthians 12:10 Divers kinds of tongues [γενη γλωσσων]
No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
1 Corinthians 15:3 Which I also received [ο και παρελαβον]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη — apethanen was buried, εγηγερται — etaphē hath been raised, ωπτη — egēgertai appeared, Χριστος απετανεν — ōphthē). Christ died (υπερ των αμαρτιων ημων — Christos apethanen). Historical fact and crucial event. For our sins περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
1 Corinthians 15:3 According to the Scriptures [kata tas graphas)]
As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
2 Corinthians 5:13 We are beside ourselves [ἐξέστημεν]
See on Luke 24:22; see on Acts 2:7; and see on the kindred ἔκστασις astonishment Mark 5:42. Some such charge appears to have been made, as at Acts 26:24. [source]
Galatians 3:1 Foolish [ἀνόητοι]
See on Luke 24:25. In N.T. and lxx always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Νοῦς is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23. Ἀνόητος therefore indicates a folly which is the outgrowth of a moral defect. Paul is not alluding to a national characteristic of the Galatians. [source]
1 Timothy 6:9 Foolish [ἀνοήτους]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
1 Timothy 1:16 Believe [πιστευ.ειν]
This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
1 Timothy 3:15 But if I tarry long [εαν δε βραδυνω]
Condition of third class with εαν — ean and the present active subjunctive of βραδυνω — bradunō old verb, to be slow (usually intransitive), from βραδυς — bradus (slow, dull, Luke 24:25), in N.T. only here and 2 Peter 3:9. [source]
Titus 2:14 Might redeem [λυτρώσηται]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
Titus 2:14 That he might redeem us [ινα λυτρωσηται]
Final clause, ινα — hina and the aorist middle subjunctive of λυτροω — lutroō old verb from λυτρον — lutron (ransom), in N.T. only here, Luke 24:21; 1 Peter 1:18. Purify to himself (καταρισηι εαυτωι — katharisēi heautōi). Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. Lawlessness See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
Hebrews 9:28 Was once offered [ἅπαξ προσενεχθεὶς]
Lit. having been offered once for all. Note the passive in contrast with offer himself, Hebrews 9:25. He was appointed to die as truly as we. Comp. Luke 24:26; Matthew 26:53, Matthew 26:54; Psalm 40:7, Psalm 40:8. [source]
1 Peter 1:18 Ye were redeemed [ἐλυτρώθητε]
The verb occurs only in two other passages, Luke 24:21; Titus 2:14. It carries the idea of a ransom-price ( λύτρον , from λύω , to loose )With silver or gold ( ἀργυρίῳ ἢ χρυσίῳ )Lit., with silver or gold money; the words meaning, respectively, a small coin of silver or of gold. [source]
1 Peter 1:18 Ye were redeemed [ελυτρωτητε]
First aorist passive indicative of λυτροω — lutroō old verb from λυτρον — lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις — ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω — phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι — Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις — phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι — paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
Revelation 20:3 Must [δεῖ]
According to God's purpose. See on Matthew 16:21; see on Luke 2:49; see on Luke 24:26. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]

What do the individual words in Luke 24:2 mean?

They found then the stone having been rolled away from the tomb
εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου

εὗρον  They  found 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
λίθον  stone 
Parse: Noun, Accusative Masculine Singular
Root: λίθος  
Sense: a stone.
ἀποκεκυλισμένον  having  been  rolled  away 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular
Root: ἀνακυλίω 
Sense: to roll off or away.
μνημείου  tomb 
Parse: Noun, Genitive Neuter Singular
Root: μνημεῖον  
Sense: any visible object for preserving or recalling the memory of any person or thing.

What are the major concepts related to Luke 24:2?

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