KJV: And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
YLT: and the disciples having seen him walking upon the sea, were troubled saying -- 'It is an apparition,' and from the fear they cried out;
Darby: And the disciples, seeing him walking on the sea, were troubled, saying, It is an apparition. And they cried out through fear.
ASV: And when the disciples saw him walking on the sea, they were troubled, saying, It is a ghost; and they cried out for fear.
οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
μαθηταὶ | the disciples |
Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
|
ἰδόντες | having seen |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: εἶδον Sense: to see with the eyes. |
|
θαλάσσης | sea |
Parse: Noun, Genitive Feminine Singular Root: θάλασσα Sense: the sea. |
|
περιπατοῦντα | walking |
Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: περιπατέω Sense: to walk. |
|
ἐταράχθησαν | were troubled |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ταράσσω Sense: to agitate, trouble (a thing, by the movement of its parts to and fro). |
|
λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
|
ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
Φάντασμά | A ghost |
Parse: Noun, Nominative Neuter Singular Root: φάντασμα Sense: an appearance. |
|
ἐστιν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
φόβου | fear |
Parse: Noun, Genitive Masculine Singular Root: φόβος Sense: fear, dread, terror. |
|
ἔκραξαν | they cried out |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: κράζω Sense: to croak. |
Greek Commentary for Matthew 14:26
Much stronger than that. They were literally “terrified” as they saw Jesus walking on the sea. [source]
(παντασμα phantasma), or “ghost,” or “spectre” from πανταζω phantazō and that from παινω phainō They cried out “from fear” (απο του ποβου apo tou phobou) as any one would have done. “A little touch of sailor superstition” (Bruce). [source]
Of which our word phantasm is a transcription. Rev., rather stiffly, apparition. Wyc., phantom. [source]
Reverse Greek Commentary Search for Matthew 14:26
Another nature miracle. Some scholars actually explain it all away by urging that Jesus was only walking along the beach and not on the water, an impossible theory unless Matthew‘s account is legendary. Matthew uses the accusative (extension) with επι epi in Matthew 14:25 and the genitive (specifying case) in Matthew 14:26. [source]
Prohibition with μη mē and present middle imperative of ποβεομαι phobeomai So in Mark 6:50 (Matthew 14:27). John does not tell that the disciples thought Jesus was an apparition (Mark 6:49; Matthew 14:26), nor does he give the account of Peter walking on the water (Matthew 14:28-31). [source]
Παντασια Phantasia is a Koiné{[28928]}š word (Polybius, Diodorus, etc.) from the old verb πανταζω phantazō (Hebrews 12:21) and it from παινω phainō common verb to show, to make an appearance. This is the only N.T. example of παντασια phantasia though the kindred common word παντασμα phantasma (appearance) occurs twice in the sense of apparition or spectre (Matthew 14:26; Mark 6:49). Herodotus (VII. 10) used the verb πανταζω phantazō for a showy parade. Festus decided to gratify the wish of Agrippa by making the “hearing” of Paul the prisoner (Acts 25:22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. Into the place of hearing (εις το ακροατηριον eis to akroatērion). From ακροαομαι akroaomai (to be a hearer) and, like the Latin auditorium, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other Koiné{[28928]}š writers. The hearing was “semi-official” (Page) as is seen in Acts 25:26. With the chief captains Χιλιαρχς Chiliarchs each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. And the principal men of the city (και ανδρασιν τοις κατ εχοχην kai andrasin tois kat' exochēn). The use of κατ εχοχην kat' exochēn like our French phrase par excellence, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century a.d. (Moulton and Milligan‘s Vocabulary). Εχοχη Exochē in medical writers is any protuberance or swelling. Cf. our phrase “outstanding men.” At the command of Festus Genitive absolute again, “Festus having commanded.” [source]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]