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
1Jesus' resurrection is declared by two angels to the women who come to the tomb 9They report it to others 13Jesus himself appears to the two disciples that went to Emmaus; 36afterwards he appears to the apostles, and reproves their unbelief; 47gives them a charge; 49promises the Holy Spirit; 50and so ascends into heaven
Greek Commentary for Luke 24:3
Of the Lord Jesus [του κυριου Ιησου] The Western family of documents does not have these words and Westcott and Hort bracket them as Western non-interpolations. There are numerous instances of this shorter Western text in this chapter. For a discussion of the subject see my Introduction to the Textual Criticism of the New Testament, pp. 225-237. This precise combination (the Lord Jesus) is common in the Acts, but nowhere else in the Gospels. [source]
Reverse Greek Commentary Search for Luke 24:3
Mark 16:5Entering into the tomb [εισελτουσαι εις το μνημειον] Told also by Luke 24:3, though not by Matthew. [source]
Mark 16:7And Peter [και τωι Πετρωι] Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Luke 24:34; 1 Corinthians 15:5). See Matthew 28:7 for discussion of promised meeting in Galilee. [source]
Mark 16:13Neither believed they them [ουδε εκεινοις επιστευσαν] The men fared no better than the women. But Luke‘s report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke 24:33-35). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when “some doubted” (Matthew 28:17). [source]
Mark 16:14To the eleven themselves [αυτοις τοις ενδεκα] Both terms, eleven and twelve (John 20:24), occur after the death of Judas. There were others present on this first Sunday evening according to Luke 24:33. [source]
Mark 16:14Afterward [υστερον] They were guilty of unbelief (απιστιαν apistian) and hardness of heart (σκληροκαρδιαν sklērokardian). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke 24:38-43). [source]
Mark 16:14Upbraided [ωνειδισεν] They were guilty of unbelief Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke 24:38-43). [source]
Luke 14:8Sit not down [μη κατακλιτηις] First aorist (ingressive) passive subjunctive of κατακλινω kataklinō to recline. Old verb, but peculiar to Luke in the N.T. (Luke 7:36; Luke 9:14; Luke 14:8; Luke 24:30). [source]
Luke 21:9Be not terrified [μη πτοητητε] First aorist passive subjunctive with μη mē from πτοεω ptoeō an old verb to terrify, from πτοα ptoa terror. In the N.T. only here and Luke 24:37. [source]
Luke 23:48Certainly [οντως] Really, old adverb from the participle ον on from ειμι eimi to be. Used also in Luke 24:34 of the resurrection of Jesus. [source]
Luke 24:32Spake [ελαλει] Imperfect active, was speaking. This common verb λαλεω laleō is onomatopoetic, to utter a sound, λαλα la -διηνοιγεν la and was used of birds, children chattering, and then for conversation, for preaching, for any public speech.Opened (diēnoigen). Imperfect active indicative of the same verb used of the eyes in Luke 24:31. [source]
Luke 24:32Opened [diēnoigen)] Imperfect active indicative of the same verb used of the eyes in Luke 24:31. [source]
Luke 24:34Saying [λεγοντας] Accusative present active participle agreeing with “the eleven and those with them” in Luke 24:33. [source]
Luke 24:45Opened he their mind [διηνοιχεν αυτων τον νουν] The same verb as that in Luke 24:31,Luke 24:32 about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ. [source]
John 14:1Heart [καρδία] Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9,Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 1:18Hath declared [ἐξηγήσατο] Or, rendering the aorist strictly, He declared. From ἐκ , forth, and ἡγέομαι , to lead the way. Originally, to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore ἐξήγησις , exegesis, is interpretation or explanation. The word ἐξηγητής was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers ( ἐξηγητὰς ) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director ( πατρῷος ἐξηγητής ) of religion (“Republic,” 427), and says, “Let the priests be interpreters for life” (“Laws,” 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Genesis 41:8,Genesis 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Leviticus 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue. The Historical Narrative now begins, and falls into two general divisions:-DIVIDER-
I. The Self-Revelation of Christ to the World (1:19-12:50)-DIVIDER-
II. The Self-Revelation of Christ to the Disciples (13:1-21:23)sa120 [source]
John 20:20Showed [εδειχεν] First aorist active indicative of δεικνυμι deiknumi This body, not yet glorified, retained the marks of the nails and of the soldier‘s spear, ample proof of the bodily resurrection against the modern view that only Christ‘s “spirit” arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke 24:39.) adds feet to hands and side. Were glad Second aorist passive indicative of χαιρω chairō Jesus had said (John 16:22) that it would be so. Luke adds (Luke 24:41) that they “disbelieved for joy.” It was too good to be true, though terror had first seized them when Jesus appeared (Luke 24:37) because of the suddenness of Christ‘s appearance and their highly wrought state. [source]
John 8:36If therefore the son shall make you free [εαν ουν ο υιος υμας ελευτερωσηι] Condition of third class with εαν ean and first aorist (ingressive) active subjunctive. “If therefore the Son set you free,” as he has the power to do. Ye shall be free indeed Old and common adverb from participle οντων ontōn actually, really (cf. Luke 24:34). But this spiritual freedom was beyond the concept or wish of these Jews. [source]
John 1:18No man hath seen God at any time [τεον ουδεις εωρακεν πωποτε] “God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12,Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
John 20:19When therefore it was evening on that day [ουσης ουν οπσιας τηι ημεραι εκεινει] Genitive absolute with οπσια opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23,John 16:26). The addition of τηι μιαι σαββατων tēi miāi sabbatōn (see John 20:1 for this use of μιαι miāi like πρωτηι prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21,John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
John 21:15Lovest thou me more than these? [αγαπαις με πλεον τουτων] Ablative case of comparison τουτων toutōn (disciples) after πλεον pleon Peter had even boasted that he would stand by Christ though all men forsook him (Mark 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke 24:34). But here Christ probes the inmost recesses of Peter‘s heart to secure the humility necessary for service. I love thee Peter makes no claim here to superior love and passes by the “more than these” and does not even use Christ‘s word αγαπαω agapaō for high and devoted love, but the humbler word πιλεω phileō for love as a friend. He insists that Christ knows this in spite of his conduct. Feed my lambs For the old word βοσκω boskō (to feed as a herdsman) see Matthew 8:33. Present active imperative here. Αρνια Arnia is a diminutive of αρνος arnos (lamb). [source]
Acts 17:27Might feel after [] See on handle, Luke 24:39. Compare Tennyson:“I stretch lame hands of faith, and gropeAnd gather dust and chaff, and call To what I feel is Lord of all.”In Memoriam, lv. [source]
Acts 15:12Declaring [ἐξηγουμένων] Better, as Rev., rehearsing. See on Luke 24:35. What miracles, etcLit., how many ( ὅσα )i1. [source]
Acts 10:8Rehearsed [exēgēsamenos)] See note on Luke 24:35. All the details about the vision. The soldier was “devout” like Cornelius and would protect the two household servants (oiketōn). [source]
Acts 15:12Rehearsing [εχηγουμενων] Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4,Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
Acts 1:3Shewed 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 27:35Gave thanks to God [ευχαριστησεν τωι τεωι] First aorist active indicative of ευχαριστεω eucharisteō from which our word “Eucharist” comes. It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord‘s supper (Acts 2:42) while to others it was only an ordinary meal (Luke 24:30). [source]
Acts 12:12To the house of Mary [επι την οικιαν της Μαριας] Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
Acts 15:12Hearkened [ηκουον] Imperfect active of ακουω akouō descriptive of the rapt attention, were listening. Unto Barnabas and Paul (αρναβα και Παυλου Barnaba kai Paulou). Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4,Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
Acts 17:27If haply they might feel after him [ει αρα γε πσηλαπησειαν αυτον] First aorist active (Aeolic form) optative of πσηλαπαω psēlaphaō old verb from πσαω psaō to touch. So used by the Risen Jesus in his challenge to the disciples (Luke 24:39), by the Apostle John of his personal contact with Jesus (1 John 1:1), of the contact with Mount Sinai (Hebrews 12:18). Here it pictures the blind groping of the darkened heathen mind after God to “find him” Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with ει ei is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, Grammar, p. 1021). Note also αρα γε ara geō the inferential particle αρα ara with the delicate intensive particle γε geō Though he is not far from each one of us (και γε ου μακραν απο ενος εκαστου ημων υπαρχοντα kai geō ou makran apo henos hekastou hēmōn huparchonta). More exactly with B L (και γε kai geō instead of καιτοι kaitoi or καιτοι γε kaitoi geō), “and yet being not far from each one of us,” a direct statement rather than a concessive one. The participle υπαρχοντα huparchonta agrees with αυτον auton and the negative ου ou rather than the usual με me with the participle makes an emphatic negative. Note also the intensive particle γε geō f0). [source]
Acts 2:42Fellowship [κοινωνιαι] Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Acts 2:42The breaking of bread [τηι κλασει του αρτου] The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. [source]
Romans 14:1Receive ye [προσλαμβανεστε] Present middle imperative (indirect), “take to yourselves.” Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια dia (between, two or δυο duo) in both words. Discriminations between doubts or hesitations. For διακρισις diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Romans 14:1Yet not to doubtful disputations [μη εις διακρισεις διαλογισμων] “Not for decisions of opinions.” Note δια dia (between, two or δυο duo) in both words. Discriminations between doubts or hesitations. For διακρισις diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
1 Corinthians 14:25That God is among you indeed [οτι οντως εν υμιν εστιν] Recitative οτι hoti and direct quotation from Isaiah 45:15 (Hebrew rather than the lxx). “Really (οντως ontōs Luke 24:34) God is in you.” [source]
1 Corinthians 15:5And that he appeared to Cephas [και οτι ωπτη Κηπαι] First aorist passive indicative of the defective verb οραω horaō to see. Paul means not a mere “vision,” but actual appearance. John uses επανερωτη ephanerōthē (John 21:14) from πανεροω phaneroō to make manifest, of Christ‘s appearance to the seven by the Sea of Galilee. Peter was listed first Jesus had sent a special message to him (Mark 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ‘s resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when Revelation-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul‘s own witness given in this undoubted Epistle. The natural way to understand Paul‘s adverbs of time here is chronological: then (ειτα eita), then (επειτα epeita), then (επειτα epeita), then (ειτα eita), last of all (εσχατον παντων eschaton pantōn). [source]
Galatians 3:21Which could make alive [ο δυναμενος ζωοποιησαι] First aorist active infinitive of ζωοποιεω zōopoieō late compound “Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
Galatians 3:21Verily [οντως] “Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
Colossians 2:21Touch - taste - handle [ἅψῃ - γεύσῃ - θίγῃς] Ἅπτομαι , A.V., touch, is properly to fasten one's self to or cling to. So John 20:17(note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. “The idea of a voluntary or conscious effort is often involved.” No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle, though the two words are sometimes used interchangeably, as Exodus 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω , which signifies to touch with a view of ascertaining the quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus ψηλαφίνδα is blind-man's-bluff. The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω . Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not, nor taste, nor touch. [source]
1 Timothy 5:3Who are widows indeed [τὰς ὄντως χήρας] Comp. 1 Timothy 5:5,1 Timothy 5:16. Ὄντως verilytruly, twice in Paul, 1 Corinthians 14:25; Galatians 3:21. See on 2 Peter 2:18. Wherever ὄντως is used by Paul or by any other N.T. writer, it is used purely as an adverb (see Luke 23:47; Luke 24:34): but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6,1 Timothy 5:11-13. [source]
Hebrews 12:18Ye are not come [ου προσεληλυτατε] Perfect active indicative of προσερχομαι proserchomai There is no word here in the Greek for “a mount” like ορει orei in Hebrews 12:20,Hebrews 12:22 (and Exodus 19:12.; Deuteronomy 4:11), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of πυρι puri (“a palpable and kindled fire “ when πυρι puri would be the dative case after προσεληλυτατε proselēluthate). That might be touched Present passive participle (dative case) of πσηλαπαω psēlaphaō old verb to handle, to touch (Luke 24:39). That burned with fire Perfect passive participle of καιω kaiō old verb to burn, with instrumental case πυρι puri (fire), unless the other view (above) is correct. [source]
1 Peter 3:6Amazement [πτόησιν] Rev., terror. Compare the kindred verb πτοηθῆτε , be terrified, Luke 21:9; Luke 24:37; on which, see note. The word means a scare, or nervous excitem ent. [source]
1 John 1:1Have handled [ἐψηλάησαν] The aorist tense. Rev. handled. For the peculiar force of the verb see on Luke 24:39. The reference is, probably, to handle me (Luke 24:39), and to John 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers. [source]
1 John 1:1From the beginning [απ αρχης] Anarthrous as in John 1:1; John 6:64; John 16:4. See same phrase in 1 John 2:7. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John 3:16), “coeval in some sense with creation” (Westcott).That which we have heard (ο ακηκοαμεν ho akēkoamen). Note fourfold repetition of ο ho (that which) without connectives (asyndeton). The perfect tense (active indicative of ακουω akouō) stresses John‘s equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John 21:24).That which we have seen Perfect active, again, of οραω horaō with the same emphasis on the possession of knowledge by John.With our eyes (τοις οπταλμοις ημων tois ophthalmois hēmōn). Instrumental case and showing it was not imagination on John‘s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.That which we beheld Repetition with the aorist middle indicative of τεαομαι theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν epsēlaphēsan). First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
1 John 1:1That which we beheld [ο ετεασαμετα] Repetition with the aorist middle indicative of τεαομαι theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν epsēlaphēsan). First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
1 John 1:1Handled [επσηλαπησαν] First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
1 John 1:1That which we have seen [ο εωρακαμεν] Perfect active, again, of οραω horaō with the same emphasis on the possession of knowledge by John.With our eyes (τοις οπταλμοις ημων tois ophthalmois hēmōn). Instrumental case and showing it was not imagination on John‘s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.That which we beheld Repetition with the aorist middle indicative of τεαομαι theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν epsēlaphēsan). First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
3 John 1:14Peace to thee [ειρηνη σοι] Pax tibi like the Jewish greeting οι πιλοι shalōm (Luke 10:5; Luke 24:36; John 20:19,John 20:21).The friends (κατ ονομα hoi philoi). Those in Ephesus.By name John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John 10:3, the only other N.T. example of kat' onoma). The idiom is common in the papyri letters (Deissmann, Light, etc., p. 193, note 21). [source]
What do the individual words in Luke 24:3 mean?
Having enteredhowevernotthey foundthebodyof theLordJesus
Greek Commentary for Luke 24:3
The Western family of documents does not have these words and Westcott and Hort bracket them as Western non-interpolations. There are numerous instances of this shorter Western text in this chapter. For a discussion of the subject see my Introduction to the Textual Criticism of the New Testament, pp. 225-237. This precise combination (the Lord Jesus) is common in the Acts, but nowhere else in the Gospels. [source]
Reverse Greek Commentary Search for Luke 24:3
Told also by Luke 24:3, though not by Matthew. [source]
Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Luke 24:34; 1 Corinthians 15:5). See Matthew 28:7 for discussion of promised meeting in Galilee. [source]
The men fared no better than the women. But Luke‘s report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke 24:33-35). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when “some doubted” (Matthew 28:17). [source]
Both terms, eleven and twelve (John 20:24), occur after the death of Judas. There were others present on this first Sunday evening according to Luke 24:33. [source]
They were guilty of unbelief (απιστιαν apistian) and hardness of heart (σκληροκαρδιαν sklērokardian). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke 24:38-43). [source]
They were guilty of unbelief Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke 24:38-43). [source]
A debate or discussion. See on Luke 24:38, and James 1:22; James 2:4. [source]
Only here and Luke 24:37. [source]
First aorist (ingressive) passive subjunctive of κατακλινω kataklinō to recline. Old verb, but peculiar to Luke in the N.T. (Luke 7:36; Luke 9:14; Luke 14:8; Luke 24:30). [source]
First aorist passive subjunctive with μη mē from πτοεω ptoeō an old verb to terrify, from πτοα ptoa terror. In the N.T. only here and Luke 24:37. [source]
Really, old adverb from the participle ον on from ειμι eimi to be. Used also in Luke 24:34 of the resurrection of Jesus. [source]
Imperfect active, was speaking. This common verb λαλεω laleō is onomatopoetic, to utter a sound, λαλα la -διηνοιγεν la and was used of birds, children chattering, and then for conversation, for preaching, for any public speech.Opened (diēnoigen). Imperfect active indicative of the same verb used of the eyes in Luke 24:31. [source]
Imperfect active indicative of the same verb used of the eyes in Luke 24:31. [source]
Accusative present active participle agreeing with “the eleven and those with them” in Luke 24:33. [source]
The same verb as that in Luke 24:31, Luke 24:32 about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Or, rendering the aorist strictly, He declared. From ἐκ , forth, and ἡγέομαι , to lead the way. Originally, to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore ἐξήγησις , exegesis, is interpretation or explanation. The word ἐξηγητής was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers ( ἐξηγητὰς ) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director ( πατρῷος ἐξηγητής ) of religion (“Republic,” 427), and says, “Let the priests be interpreters for life” (“Laws,” 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Genesis 41:8, Genesis 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Leviticus 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue. The Historical Narrative now begins, and falls into two general divisions:-DIVIDER- I. The Self-Revelation of Christ to the World (1:19-12:50)-DIVIDER- II. The Self-Revelation of Christ to the Disciples (13:1-21:23)sa120 [source]
First aorist active indicative of δεικνυμι deiknumi This body, not yet glorified, retained the marks of the nails and of the soldier‘s spear, ample proof of the bodily resurrection against the modern view that only Christ‘s “spirit” arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke 24:39.) adds feet to hands and side. Were glad Second aorist passive indicative of χαιρω chairō Jesus had said (John 16:22) that it would be so. Luke adds (Luke 24:41) that they “disbelieved for joy.” It was too good to be true, though terror had first seized them when Jesus appeared (Luke 24:37) because of the suddenness of Christ‘s appearance and their highly wrought state. [source]
Condition of third class with εαν ean and first aorist (ingressive) active subjunctive. “If therefore the Son set you free,” as he has the power to do. Ye shall be free indeed Old and common adverb from participle οντων ontōn actually, really (cf. Luke 24:34). But this spiritual freedom was beyond the concept or wish of these Jews. [source]
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
Genitive absolute with οπσια opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων tēi miāi sabbatōn (see John 20:1 for this use of μιαι miāi like πρωτηι prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
Ablative case of comparison τουτων toutōn (disciples) after πλεον pleon Peter had even boasted that he would stand by Christ though all men forsook him (Mark 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke 24:34). But here Christ probes the inmost recesses of Peter‘s heart to secure the humility necessary for service. I love thee Peter makes no claim here to superior love and passes by the “more than these” and does not even use Christ‘s word αγαπαω agapaō for high and devoted love, but the humbler word πιλεω phileō for love as a friend. He insists that Christ knows this in spite of his conduct. Feed my lambs For the old word βοσκω boskō (to feed as a herdsman) see Matthew 8:33. Present active imperative here. Αρνια Arnia is a diminutive of αρνος arnos (lamb). [source]
See on handle, Luke 24:39. Compare Tennyson:“I stretch lame hands of faith, and gropeAnd gather dust and chaff, and call To what I feel is Lord of all.”In Memoriam, lv. [source]
Better, as Rev., rehearsing. See on Luke 24:35. What miracles, etcLit., how many ( ὅσα )i1. [source]
Better, as Rev., rehearsed. See on Luke 24:35. [source]
See note on Luke 24:35. All the details about the vision. The soldier was “devout” like Cornelius and would protect the two household servants (oiketōn). [source]
Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
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]
First aorist active indicative of ευχαριστεω eucharisteō from which our word “Eucharist” comes. It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord‘s supper (Acts 2:42) while to others it was only an ordinary meal (Luke 24:30). [source]
Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
Imperfect active of ακουω akouō descriptive of the rapt attention, were listening. Unto Barnabas and Paul (αρναβα και Παυλου Barnaba kai Paulou). Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
First aorist active (Aeolic form) optative of πσηλαπαω psēlaphaō old verb from πσαω psaō to touch. So used by the Risen Jesus in his challenge to the disciples (Luke 24:39), by the Apostle John of his personal contact with Jesus (1 John 1:1), of the contact with Mount Sinai (Hebrews 12:18). Here it pictures the blind groping of the darkened heathen mind after God to “find him” Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with ει ei is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, Grammar, p. 1021). Note also αρα γε ara geō the inferential particle αρα ara with the delicate intensive particle γε geō Though he is not far from each one of us (και γε ου μακραν απο ενος εκαστου ημων υπαρχοντα kai geō ou makran apo henos hekastou hēmōn huparchonta). More exactly with B L (και γε kai geō instead of καιτοι kaitoi or καιτοι γε kaitoi geō), “and yet being not far from each one of us,” a direct statement rather than a concessive one. The participle υπαρχοντα huparchonta agrees with αυτον auton and the negative ου ou rather than the usual με me with the participle makes an emphatic negative. Note also the intensive particle γε geō f0). [source]
Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. [source]
Present middle imperative (indirect), “take to yourselves.” Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια dia (between, two or δυο duo) in both words. Discriminations between doubts or hesitations. For διακρισις diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
“Not for decisions of opinions.” Note δια dia (between, two or δυο duo) in both words. Discriminations between doubts or hesitations. For διακρισις diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Recitative οτι hoti and direct quotation from Isaiah 45:15 (Hebrew rather than the lxx). “Really (οντως ontōs Luke 24:34) God is in you.” [source]
First aorist passive indicative of the defective verb οραω horaō to see. Paul means not a mere “vision,” but actual appearance. John uses επανερωτη ephanerōthē (John 21:14) from πανεροω phaneroō to make manifest, of Christ‘s appearance to the seven by the Sea of Galilee. Peter was listed first Jesus had sent a special message to him (Mark 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ‘s resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when Revelation-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul‘s own witness given in this undoubted Epistle. The natural way to understand Paul‘s adverbs of time here is chronological: then (ειτα eita), then (επειτα epeita), then (επειτα epeita), then (ειτα eita), last of all (εσχατον παντων eschaton pantōn). [source]
First aorist active infinitive of ζωοποιεω zōopoieō late compound “Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
“Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
Or questionings as in Luke 24:38. The grumblings led to disputes. [source]
Ἅπτομαι , A.V., touch, is properly to fasten one's self to or cling to. So John 20:17(note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. “The idea of a voluntary or conscious effort is often involved.” No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle, though the two words are sometimes used interchangeably, as Exodus 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω , which signifies to touch with a view of ascertaining the quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus ψηλαφίνδα is blind-man's-bluff. The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω . Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not, nor taste, nor touch. [source]
Comp. 1 Timothy 5:5, 1 Timothy 5:16. Ὄντως verilytruly, twice in Paul, 1 Corinthians 14:25; Galatians 3:21. See on 2 Peter 2:18. Wherever ὄντως is used by Paul or by any other N.T. writer, it is used purely as an adverb (see Luke 23:47; Luke 24:34): but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6, 1 Timothy 5:11-13. [source]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
Perfect active indicative of προσερχομαι proserchomai There is no word here in the Greek for “a mount” like ορει orei in Hebrews 12:20, Hebrews 12:22 (and Exodus 19:12.; Deuteronomy 4:11), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of πυρι puri (“a palpable and kindled fire “ when πυρι puri would be the dative case after προσεληλυτατε proselēluthate). That might be touched Present passive participle (dative case) of πσηλαπαω psēlaphaō old verb to handle, to touch (Luke 24:39). That burned with fire Perfect passive participle of καιω kaiō old verb to burn, with instrumental case πυρι puri (fire), unless the other view (above) is correct. [source]
Rev., terror. Compare the kindred verb πτοηθῆτε , be terrified, Luke 21:9; Luke 24:37; on which, see note. The word means a scare, or nervous excitem ent. [source]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [source]
The aorist tense. Rev. handled. For the peculiar force of the verb see on Luke 24:39. The reference is, probably, to handle me (Luke 24:39), and to John 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers. [source]
Anarthrous as in John 1:1; John 6:64; John 16:4. See same phrase in 1 John 2:7. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John 3:16), “coeval in some sense with creation” (Westcott).That which we have heard (ο ακηκοαμεν ho akēkoamen). Note fourfold repetition of ο ho (that which) without connectives (asyndeton). The perfect tense (active indicative of ακουω akouō) stresses John‘s equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John 21:24).That which we have seen Perfect active, again, of οραω horaō with the same emphasis on the possession of knowledge by John.With our eyes (τοις οπταλμοις ημων tois ophthalmois hēmōn). Instrumental case and showing it was not imagination on John‘s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.That which we beheld Repetition with the aorist middle indicative of τεαομαι theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν epsēlaphēsan). First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
Repetition with the aorist middle indicative of τεαομαι theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν epsēlaphēsan). First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
Perfect active, again, of οραω horaō with the same emphasis on the possession of knowledge by John.With our eyes (τοις οπταλμοις ημων tois ophthalmois hēmōn). Instrumental case and showing it was not imagination on John‘s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.That which we beheld Repetition with the aorist middle indicative of τεαομαι theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν epsēlaphēsan). First aorist active indicative of πσηλαπαω psēlaphaō old and graphic verb (from πσαω psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]
Pax tibi like the Jewish greeting οι πιλοι shalōm (Luke 10:5; Luke 24:36; John 20:19, John 20:21).The friends (κατ ονομα hoi philoi). Those in Ephesus.By name John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John 10:3, the only other N.T. example of kat' onoma). The idiom is common in the papyri letters (Deissmann, Light, etc., p. 193, note 21). [source]