KJV: And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
YLT: and he saw two boats standing beside the lake, and the fishers, having gone away from them, were washing the nets,
Darby: and he saw two ships standing by the lake, but the fishermen, having come down from them, were washing their nets.
ASV: and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets.
| εἶδεν | He saw |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| πλοῖα | boats |
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Parse: Noun, Accusative Neuter Plural Root: πλοῖον Sense: a ship. |
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| δύο | two |
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Parse: Adjective, Accusative Neuter Plural Root: δύο Sense: the two, the twain. |
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| ἑστῶτα | lying |
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Parse: Verb, Perfect Participle Active, Accusative Neuter Plural Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| λίμνην | lake |
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Parse: Noun, Accusative Feminine Singular Root: λίμνη Sense: a lake. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἁλιεῖς | the fishermen |
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Parse: Noun, Nominative Masculine Plural Root: ἁλιεύς Sense: a fisherman, fisher. |
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| ἀποβάντες | having gone out |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀποβαίνω Sense: to come down from, i. |
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| ἔπλυνον | were washing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: πλύνω Sense: to wash: with reference to clothing. |
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| δίκτυα | nets |
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Parse: Noun, Accusative Neuter Plural Root: δίκτυον Sense: a net. |
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Greek Commentary for Luke 5:2
Some MSS. have πλοιαρια ploiaria little boats, but πλοια ploia was used of boats of various sizes, even of ships like νηες nēes fishermen It is an old Homeric word that has come back to common use in the Koiné. It means “sea-folk” from αλς hals sea. [source]
Imperfect active, though some MSS. have aorist επλυναν eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38, Luke 7:44), απολουω apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
Used of vessels in general. Some texts read πλοιάρια , a diminutive form, meaning little boats. [source]
From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: πλύνω , here, see also Revelation 7:14; ἀπομάσσω , of wiping the dust from the feet, only at Luke 10:11; ἐκμάσσω , of the woman wiping Christ's feet with her hair, Luke 7:38, Luke 7:44; ἀπολούω , of washing away sins, Acts 22:16; λούω , of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; Acts 9:37. The reading ἀποπλύνω is rejected by the best texts, so that ἀπομάσσω is the only one peculiar to Luke. All the words were common in medical language. [source]
Reverse Greek Commentary Search for Luke 5:2
Literally, “His very many mighty works” if elative as usual in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word δυναμις dunamis for miracle presents the notion of power like our dynamite. The word τερας teras is wonder, portent, miraculum (miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια sēmeia The word σημειον sēmeion means sign (Matthew 12:38) and is very common in John‘s Gospel as well as the word εργον ergon (work) as in John 5:36. Other words used are παραδοχον paradoxon our word paradox, strange (Luke 5:26), ενδοχον endoxon glorious (Luke 13:17), ταυμασιον thaumasion wonderful (Matthew 21:15). [source]
” (stretched on a couch), perfect passive participle, a little bed or couch Present passive indicative (aoristic present). Luke (Luke 5:21) has απεωνται apheōntai Doric and Ionic perfect passive indicative for the Attic απεινται apheintai one of the dialectical forms appearing in the Koiné. [source]
Present passive indicative (aoristic present). Luke (Luke 5:21) has απεωνται apheōntai Doric and Ionic perfect passive indicative for the Attic απεινται apheintai one of the dialectical forms appearing in the Koiné. [source]
” (Ματταιον λεγομενον Maththaion legomenon) and in Matthew 10:3 Matthew the publican is named as one of the Twelve Apostles. Mark (Mark 2:14) and Luke (Luke 5:27) call this man Levi. He had two names as was common, Matthew Levi. The publicans (τελωναι telōnai) get their name in English from the Latin publicanus (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (Matthew 5:46) in a way that shows the public disfavour in which they were held. [source]
Thoughts, those which are evil So Rev., in margin. Thoughts that are evil. The word διαλογισμοὶ , thoughts, does not in itself convey a bad sense; and hence the addition of adjectives denoting evil, as here and James 2:4. Radically, it carries the idea of discussion or debate, with an under-thought of suspicion or doubt, either with one's own mind, as Luke 5:22; Luke 6:8; or with another, Luke 9:46; Philemon 2:14; Romans 14:1. [source]
Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι ,to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mark 16:8; Luke 5:26; Acts 3:10, of amazement, often coupled withfear. In Acts 10:10; Acts 11:5; Acts 22:17, it is used in the sense of our word ecstasy, and is rendered trance. [source]
Levi's. See Luke 5:29. [source]
So Matthew 9:3, but Luke 5:20 has the Doric perfect passive απεωνται apheōntai The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis. [source]
Another of Mark‘s pictures through Peter‘s eyes. These scribes (and Pharisees, Luke 5:21) were there to cause trouble, to pick flaws in the teaching and conduct of Jesus. His popularity and power had aroused their jealousy. There is no evidence that they spoke aloud the murmur in their hearts, “within themselves” (Matthew 9:3). It was not necessary, for their looks gave them away and Jesus knew their thoughts (Matthew 9:4) and perceived their reasoning (Luke 5:22). [source]
This remarkable parenthesis in the middle of the sentence occurs also in Matthew 9:6 and Luke 5:24, proof that both Matthew and Luke followed Mark‘s narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place. [source]
Luke 5:25 follows Mark in this detail. He picked up It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the paradoxes (παραδοχα paradoxa Luke 5:26) of that day. For it all they glorified God. [source]
See on Luke 5:2. [source]
Or reception. Used by Luke only. See on Luke 5:29. [source]
See on Luke 5:2. Only here in New Testament. [source]
οταν Hotan and the present subjunctive in an indefinite temporal clause. Δοχη Dochē means reception as in Luke 5:29, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people). [source]
The use of the accusative with para alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in Luke 5:2. We need not here stress the notion of extension. “With characteristic accuracy Luke never calls it a sea, while the others never call it a lake” (Plummer). [source]
Also in Luke 5:24. Diminutive of κλινη klinē (Luke 5:18) occurring in Plutarch and Koiné writers. Mark 2:4 has κραβαττον krabatton (pallet). It doubtless was a pallet on which the paralytic lay. [source]
Και Kai does not technically mean the declarative conjunction “that,” but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of ην εστως wav standing Periphrastic second past perfect of παρα την λιμνην histēmi which here is equal to a practical imperfect.By the lake (παρα para tēn limnēn). The use of the accusative with para alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in Luke 5:2. We need not here stress the notion of extension. “With characteristic accuracy Luke never calls it a sea, while the others never call it a lake” (Plummer). [source]
Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
Mark and Matthew have “child” or “Son” Are forgiven This Doric form of the perfect passive indicative is for the Attic απεινται apheintai It appears also in Luke 5:23; Luke 7:47, Luke 7:48; John 20:23; 1 John 2:12. Mark 2:6; Matthew 9:2 have the present passive απιενται aphientai Possibly this man‘s malady was due to his sin as is sometimes true (John 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins. [source]
Imperfect, upon which he had been lying down. Luke uses this phrase instead of repeating κλινιδιον klinidion (Luke 5:24). [source]
Doric perfect passive form. See Luke 5:21, Luke 5:23. [source]
Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. Acts 10:9 where Peter went for meditation.Through the tiles (δια των κεραμων dia tōn keramōn). Common and old word for the tile roof. Mark 2:4 speaks of digging a hole in this tile roof.Let him down First aorist (k aorist) effective active of κατιημι kathiēmi common verb. Mark 2:4 has historical present χαλωσι chalōsi the verb used by Jesus to Peter and in Peter‘s reply (Luke 5:4.).With his couch (συν τωι κλινιδιωι sun tōi klinidiōi). Also in Luke 5:24. Diminutive of κλινη klinē (Luke 5:18) occurring in Plutarch and Koiné writers. Mark 2:4 has κραβαττον krabatton (pallet). It doubtless was a pallet on which the paralytic lay.Into the midst before Jesus The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter‘s apparently, Mark 2:1). [source]
First aorist (k aorist) effective active of κατιημι kathiēmi common verb. Mark 2:4 has historical present χαλωσι chalōsi the verb used by Jesus to Peter and in Peter‘s reply (Luke 5:4.).With his couch (συν τωι κλινιδιωι sun tōi klinidiōi). Also in Luke 5:24. Diminutive of κλινη klinē (Luke 5:18) occurring in Plutarch and Koiné writers. Mark 2:4 has κραβαττον krabatton (pallet). It doubtless was a pallet on which the paralytic lay.Into the midst before Jesus The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter‘s apparently, Mark 2:1). [source]
Present indicative active of same verb, απιημι aphiēmi Once before the Pharisees considered Jesus guilty of blasphemy in claiming the power to forgive sins (Luke 5:21). Jesus read their inmost thoughts as he always does. [source]
Second aorist active subjunctive. The use of ινα hina after ερωταω erōtaō (see also Luke 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luke 11:37; Luke 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke 5:29; Mark 2:15; Matthew 9:10) and even invited himself to be the guest of Zaccheus (Luke 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer). [source]
Rev., boat. See on Luke 5:2. The best texts omit the article. [source]
Rev., the boat; restoring the article, which indicates a familiar implement. See on Luke 5:2. [source]
Only here in this Gospel in connection with sins. Often in the Synoptists (Matthew 6:12; Matthew 9:5; Mark 2:5; Luke 5:23, etc.). [source]
The A.V. obliterates the distinction between λούω , to bathe, to apply water to the whole body, and νίπτω , to wash a part of the body. Thus, when Dorcas died (Acts 9:37) they bathed her body ( λούσαντες ). The proverb in 2 Peter 2:22, is about the sow that has been bathed all over ( λουσαμένη ). On the other hand, he who fasts must wash ( νὶψαι ) his face (Matthew 6:17). Both verbs are always used of living beings in the New Testament. The word for washing things, as nets, garments, etc., is πλύνω . See Luke 5:2. All three verbs occur in Leviticus 15:11(Sept.). [source]
As in Luke 5:2. They see Vivid historical present. A fire of coals See John 18:18 for this word. Cf. our “anthracite.” There Lying as placed, present middle participle of κειμαι keimai Fish As in John 6:9, John 6:11, like προσπαγιον prosphagion above. Laid thereon So broiling with bread ready (toast). [source]
See on Mark 5:42; and compare Luke 5:26. [source]
Wise should be omitted. Rend. The only God. Σοφῷ wisewas interpolated from Romans 16:27- the only instance in which Paul applies the term to God. Comp. Judges 1:4, Judges 1:25; Luke 5:21; John 5:44. [source]
Because of the chastening. Lift up First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
Better, as Rev., “judgeswith evil thoughts.” The form of expression is the same as in Luke 18:6, κριτὴς τῆς ἀδικίας , the judge of injustice, i.e., the unjust judge. So James 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (James 1:22). Compare Luke 5:21. Their evil processes of thought lead to these unjust discriminations. [source]
Doric perfect passive indicative of απιημι aphiēmi (seen also in Luke 5:20, Luke 5:23) for the usual απεινται apheintai Τεκνια Teknia (little children) probably includes all, as in 1 John 2:1. [source]
See on Luke 5:2. [source]
The aorist tense. Rev., correctly, they washed. Only here and Luke 5:2, on which see note. For the New Testament words for washing, see on Acts 16:33. [source]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20. [source]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]