KJV: He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
YLT: he is not here, for he rose, as he said; come, see the place where the Lord was lying;
Darby: He is not here, for he is risen, as he said. Come, see the place where the Lord lay.
ASV: He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.
ἔστιν | He is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ὧδε | here |
Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
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ἠγέρθη | He is risen |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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δεῦτε | Come |
Parse: Verb, Imperative, 2nd Person Plural Root: δεῦτε Sense: come hither, come here, come. |
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ἴδετε | see |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: εἶδον Sense: to see with the eyes. |
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τόπον | place |
Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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ὅπου | where |
Parse: Adverb Root: ὅπου Sense: where, whereas. |
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ἔκειτο | He was lying |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: κεῖμαι Sense: to lie. |
Greek Commentary for Matthew 28:6
(ηγερτη απο των νεκρων ēgerthē apo tōn nekrōn). [source]
. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2 Timothy 2:8), “Jesus Christ risen from the dead” They were afraid and dazzled by the glory of the scene, but the angel said, “Come, see the place where the Lord lay” Some MSS. do not have ο Κυριος ho Kurios but he is the subject of εκειτο ekeito His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb. [source]
Reverse Greek Commentary Search for Matthew 28:6
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here. [source]
Only in Mark, to identify “Jesus” to the women.The crucified one (τον εσταυρωμενον ton estaurōmenon). This also in Matthew 28:5. This description of his shame has become his crown of glory, for Paul (Galatians 6:14), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen (ηγερτη ēgerthē). First aorist passive indicative, the simple fact. In 1 Corinthians 15:4 Paul uses the perfect passive indicative εγηγερται egēgertai to emphasize the permanent state that Jesus remains risen.Behold the place Here ιδε ide is used as an interjection with no effect on the case (nominative). In Matthew 28:6 ιδετε idete is the verb with the accusative. See Robertson, Grammar, p. 302. [source]
Here ιδε ide is used as an interjection with no effect on the case (nominative). In Matthew 28:6 ιδετε idete is the verb with the accusative. See Robertson, Grammar, p. 302. [source]