KJV: And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
YLT: And they were all amazed at the greatness of God, and while all are wondering at all things that Jesus did, he said unto his disciples,
Darby: And all were astonished at the glorious greatness of God. And as all wondered at all the things which Jesus did, he said to his disciples,
ASV: And they were all astonished at the majesty of God. But while all were marvelling at all the things which he did, he said unto his disciples,
| Ἐξεπλήσσοντο | Were astonished |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: ἐκπλήσσω Sense: to strike out, expel by a blow, drive out or away. |
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| ἐπὶ | at |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| μεγαλειότητι | majesty |
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Parse: Noun, Dative Feminine Singular Root: μεγαλειότης Sense: greatness, magnificence. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| Πάντων | Of all |
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Parse: Adjective, Genitive Masculine Plural Root: πᾶς Sense: individually. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| θαυμαζόντων | wondering |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἐκθαυμάζω Sense: to wonder, wonder at, marvel. |
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| ἐποίει | He did |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| μαθητὰς | disciples |
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Parse: Noun, Accusative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Luke 9:43
Imperfect passive of the common verb ekplēssō or ekplēgnumi to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. [source]
A late word from the adjective megaleios and that from megas (great). In the N.T. only here and Acts 19:27 of Artemis and in 2 Peter 1:16 of the Transfiguration. It came to be used by the emperors like our word “Majesty.”Which he did (hois epoiei). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
See on Matthew 7:28. [source]
Used only by Luke and at 2 Peter 1:16, on which see note. [source]
Imperfect. Better, was doing. [source]
Reverse Greek Commentary Search for Luke 9:43
This is like Luke (cf. Luke 9:43). Jesus wanted all (the multitude with his disciples, as Mark 8:34 has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ‘s words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see notes on Matthew 16:24-26 and note on Mark 8:34-37. The word for lose (απολεσει apolesei from απολλυμι apollumi a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). [source]
Not in the old writers, but in lxx and Koiné. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. Of the great goddess Artemis (της μεγαλης τεας Αρτεμιδος tēs megalēs theas Artemidos). She was generally known as the Great (η Μεγαλη hē Megalē). An inscription found at Ephesus calls her “the greatest god” (η μεγιστη τεος hē megistē theos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (νεωκοροι neōkoroi Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. Be made of no account Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. [source]
Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Used in only two passages besides this: Luke 9:43, of the mighty power (Rev., majesty ) of God, as manifested in the healing of the epileptic child; and Acts 19:27, of the magnificence of Diana. [source]
Associative instrumental case of μυτος muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω sophizō old word (from σοπος sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν egnōrisamen humin). First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]