The Meaning of Luke 17:33 Explained

Luke 17:33

KJV: Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.

YLT: Whoever may seek to save his life, shall lose it; and whoever may lose it, shall preserve it.

Darby: Whosoever shall seek to save his life shall lose it, and whosoever shall lose it shall preserve it.

ASV: Whosoever shall seek to gain his life shall lose it: but whosoever shall lose his life'shall preserve it.

What is the context of Luke 17:33?

KJV Reverse Interlinear

Whosoever  shall seek  to save  his  life  shall lose  it;  and  whosoever  shall lose  his  life shall preserve  it. 

What does Luke 17:33 Mean?

Context Summary

Luke 17:22-37 - "the Days Of The Son Of Man"
Clearly enough, our Lord foresaw the approaching dissolution of the Jewish state. There was no help for it, notwithstanding all that the Baptist and Christ Himself had done. Suddenly and inevitably its doom must befall, as the deluge in the old world and the overthrow of Sodom. The Roman eagles would gather round the devoted city and only instant flight would avail. The early Christian disciples were warned by these words, and escaped to Pella, before Titus struck the last blow.
Since then other catastrophes have befallen, and finally the day of doom will break upon the world-to all of which the Master's words have been and are appropriate. In one sense, the advent of Christ took place at the fall of Jerusalem, the scenes of which were probably a miniature of the travail through which the new heavens and the new earth will be born. Let us not seek our own, but the things that belong to the Kingdom; then all other things "will be added," Matthew 6:33. [source]

Chapter Summary: Luke 17

1  Jesus teaches to avoid occasions of offense;
3  and to forgive one another
5  The power of faith
6  How we are bound to God
11  Jesus heals ten lepers
22  Of the kingdom of God, and the coming of the Son of Man

Greek Commentary for Luke 17:33

Shall preserve it [ζωογονησει αυτην]
Or save it alive. Here only in the N.T. except 1 Timothy 6:13; Acts 7:19. It is a late word and common in medical writers, to bring forth alive (ζωοσ γενω — zōos genō) and here to keep alive. [source]
Shall preserve [ζωογονήσει]
Only here and Acts 7:19. Originally to engender; thence to produce alive or endue with life, and so to preserve alive. Wyc., shall quicken it. [source]

Reverse Greek Commentary Search for Luke 17:33

Matthew 10:39 Shall lose it [απολεσει αυτην]
This paradox appears in four forms according to Allen (1) Matthew 10:39 (2) Mark 8:35; Matthew 16:25; Luke 9:24 (3) Luke 17:33 (4) John 12:25. The Wisdom of Sirach (Hebrew text) in 51:26 has: “He that giveth his life findeth her (wisdom).” It is one of the profound sayings of Christ that he repeated many times. Plato (Gorgias 512) has language somewhat similar though not so sharply put. The article and aorist participles here (ο ευρων ο απολεσας — ho heurōn ο δεχομενος — ho apolesas) are timeless in themselves just like ho dechomenos in Matthew 10:40 and Matthew 10:41. [source]
John 12:25 Loseth it [απολλυει αυτην]
The second paradox. Present active indicative of απολλυω — apolluō This great saying was spoken at various times as in Mark 8:35 (Matthew 16:25; Luke 9:24) and Mark 10:39 (Luke 17:33). See those passages for discussion of πσυχη — psuchē (life or soul). For “he that hateth his life” (ο μισων την πσυχην αυτου — ho misōn tēn psuchēn autou) see the sharp contrasts in Luke 14:26-35 where μισεω — miseō is used of father, mother, wife, children, brothers, sisters, as well as one‘s own life. Clearly μισεω — miseō means “hate” when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (πσυχη — psuchē each time) here. That is the way to “guard” (πυλαχει — phulaxei) life by being true to Christ. This is the second paradox to show Christ‘s philosophy of life. [source]
Acts 7:19 Live [ζωογονεῖσθαι]
Or, be preserved alive. See on Luke 17:33. [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 He purchased [περιποιεω]
First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. [source]
Acts 7:19 To the end they might not live [εις το μη ζωογονεισται]
Purpose with εις — eis and the articular infinitive (present middle). This compound verb is from ζωογονος — zōogonos (from ζωος — zōos alive, and γενω — genō to bear) and is used by late writers and the lxx. It is three times in the N.T. (here, Luke 17:33; 1 Timothy 6:13) in the sense to preserve alive. [source]
Acts 20:28 The church of God [περιεποιησατο]
The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 7:19 That they should cast out their babes [του ποιειν τα βρεπη εκτετα]
Του ποιειν — Tou poiein (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word εκτετα — ektheta (exposed, cast out) is a verbal adjective from εκτιτημι — ektithēmi It is an old word, but here only in the N.T. and not in the lxx. To the end they might not live (εις το μη ζωογονεισται — eis to mē zōogoneisthai). Purpose with εις — eis and the articular infinitive (present middle). This compound verb is from ζωογονος — zōogonos (from ζωος — zōos alive, and γενω — genō to bear) and is used by late writers and the lxx. It is three times in the N.T. (here, Luke 17:33; 1 Timothy 6:13) in the sense to preserve alive. [source]
1 Timothy 3:13 Purchase [περιποιοῦνται]
Only here, Luke 17:33, and Acts 20:28on which see note. Purchase is unfortunate from the point of modern usage; but it is employed in its original sense of to win, acquire, without any idea of a bargain. So Bacon, Ess. iv. 14: “There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like.” And Shakespeare:“Then, as my gift and thine own acquisitionWorthily purchased, take my daughter.”Temp iv. 1, 14 Rend. acquire or obtain for themselves. [source]
1 Timothy 3:13 Gain to themselves [εαυτοις περιποιουνται]
Present middle indicative of περιποιεω — peripoieō old verb, to make besides (περι — peri around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (εαυτοις — heautois) repeated as often happens in the Koiné. In N.T. only here, Luke 17:33; Acts 20:28 (Paul also, quoting Isaiah 43:21). [source]
Hebrews 10:39 But we [ημεις δε]
In contrast to renegades who do flicker and turn back from Christ. Of them that shrink back unto perdition Predicate genitive of υποστολη — hupostolē as in Hebrews 12:11, from υποστελλω — hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. Unto the saving of the soul Old word from περιποιεω — peripoieō to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one‘s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation. [source]

What do the individual words in Luke 17:33 mean?

Whoever if may seek the life of him to save will lose it also - will lose [it] will preserve
ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι ἀπολέσει αὐτήν δ’ ἂν ἀπολέσῃ ζωογονήσει

ὃς  Whoever 
Parse: Personal / Relative Pronoun, Nominative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ζητήσῃ  may  seek 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ζητέω  
Sense: to seek in order to find.
ψυχὴν  life 
Parse: Noun, Accusative Feminine Singular
Root: ψυχή  
Sense: breath.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
περιποιήσασθαι  to  save 
Parse: Verb, Aorist Infinitive Middle
Root: περιποιέω  
Sense: to make to remain over.
ἀπολέσει  will  lose 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἀπόλλυμι  
Sense: to destroy.
δ’  also 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἂν  - 
Parse: Particle
Root: ἄν  
Sense: has no exact English equivalent, see definitions under AV.
ἀπολέσῃ  will  lose  [it] 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἀπόλλυμι  
Sense: to destroy.
ζωογονήσει  will  preserve 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ζῳογονέω  
Sense: to bring forth alive.