KJV: And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
YLT: And having waked up, he rebuked the wind, and said to the sea, 'Peace, be stilled;' and the wind did lull, and there was a great calm:
Darby: And awaking up he rebuked the wind, and said to the sea, Silence; be mute. And the wind fell, and there was a great calm.
ASV: And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
| διεγερθεὶς | having been awoken |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: διεγείρω Sense: to wake up, awaken, arouse (from sleep). |
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| ἐπετίμησεν | He rebuked |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιτιμάω Sense: to show honour to, to honour. |
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| ἀνέμῳ | wind |
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Parse: Noun, Dative Masculine Singular Root: ἄνεμος Sense: wind, a violent agitation and stream of air. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| τῇ | to the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| θαλάσσῃ | sea |
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Parse: Noun, Dative Feminine Singular Root: θάλασσα Sense: the sea. |
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| Σιώπα | Silence |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: σιωπάω Sense: to be silent, hold one’s peace. |
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| πεφίμωσο | be still |
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Parse: Verb, Perfect Imperative Middle or Passive, 2nd Person Singular Root: κημόω Sense: to close the mouth with a muzzle, to muzzle. |
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| ἐκόπασεν | abated |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κοπάζω Sense: to grow weary or tired. |
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| ἄνεμος | wind |
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Parse: Noun, Nominative Masculine Singular Root: ἄνεμος Sense: wind, a violent agitation and stream of air. |
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| ἐγένετο | there was |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| γαλήνη | a calm |
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Parse: Noun, Nominative Feminine Singular Root: γαλήνη Sense: calmness, stillness of the sea, a calm. |
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| μεγάλη | great |
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Parse: Adjective, Nominative Feminine Singular Root: μέγας Sense: great. |
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Greek Commentary for Mark 4:39
(επετιμησεν τωι ανεμωι epetimēsen tōi anemōi) as in Matthew 8:26 and Luke 8:24. He spoke to the sea also. All three Gospels speak of the sudden calm (γαληνη galēnē) and the rebuke to the disciples for this lack of faith. [source]
Lit., be silent! be muzzled! Wyc., rather tamely, wax dumb! How much more vivid than the narratives of either Matthew or Luke is this personification and rebuke of the sea as a raging monster. [source]
From κόπος meaning, 1, beating; 2,toil; 3,weariness. A beautiful and picturesque word. The sea sank to rest as if exhausted by its own beating. [source]
More strictly, there arose or ensued. The aorist tense indicates something immediate. Tynd. has followed. [source]
Wyc., peaceableness. [source]
Reverse Greek Commentary Search for Mark 4:39
Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25), and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15). [source]
From κοπος kopos toil. The wind grew weary or tired, exhausted itself in the presence of its Master (cf. Mark 4:39). Not a mere coincidence that the wind ceased now. [source]
See on Mark 4:39. [source]
Compare the more detailed narrative of Mark 4:39, and see notes there. Wyc., blamed. [source]
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
So in Mark 4:38; Matthew 8:25. Linear present middle indicative, we are perishing.The raging of the water (απολλυμετα tōi kludoni tou hudatos). τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm (Κυμα galēnē). Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē).That This use of οτι hoti as explanatory of the demonstrative pronoun οτι houtos occurs in the parallels Mark 4:36; Matthew 8:27 and also in Luke 4:36. It is almost result.He commandeth (ουτος epitassei). Peculiar to Luke. [source]
τωι κλυδονι του υδατος Kludōn common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save James 1:6. Κλυδων Kuma (Mark 4:37) is the regular swell or wave. A calm Only in the parallels in the N.T., though common word. Here Mark 4:39; Matthew 8:26 add great (γαληνη megalē). [source]
Second aorist middle (indirect, to themselves) participle of προσλαμβανω proslambanō old and common verb. Certain vile fellows of the rabble (των αγοραιων ανδρας τινας πονηρους tōn agoraiōn andras tinas ponērous). The αγορα agora or market-place was the natural resort for those with nothing to do (Matthew 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (Protagoras 347 C) calls these αγοραιοι agoraioi (common word, but in N.T. only here and Acts 19:38) idlers or good-for-nothing fellows. They are in every city and such “bums” are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2 Thessalonians 3:10.) “doing nothing but doing about.” So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari). Gathering a crowd Literally, making or getting Imperfect active of τορυβεω thorubeō from τορυβος thorubos (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason Second aorist (ingressive) active of επιστημι ephistēmi taking a stand against, rushing at, because he was Paul‘s host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. Joshua 1:7). They sought (εζητουν ezētoun). Imperfect active. They burst into the house and searched up and down. Them Paul and Silas. They were getting ready to have a lynching party. [source]
Literally, making or getting Imperfect active of τορυβεω thorubeō from τορυβος thorubos (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason Second aorist (ingressive) active of επιστημι ephistēmi taking a stand against, rushing at, because he was Paul‘s host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. Joshua 1:7). They sought (εζητουν ezētoun). Imperfect active. They burst into the house and searched up and down. Them Paul and Silas. They were getting ready to have a lynching party. [source]
Imperfect active of τορυβεω thorubeō from τορυβος thorubos (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. [source]
In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12, and see on put to silence, Matthew 22:34. Also see on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9. [source]