KJV: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
YLT: 'Woe to thee, Chorazin! woe to thee, Bethsaida! because, if in Tyre and Sidon had been done the mighty works that were done in you, long ago in sackcloth and ashes they had reformed;
Darby: Woe to thee, Chorazin! woe to thee Bethsaida! for if the works of power which have taken place in you, had taken place in Tyre and Sidon, they had long ago repented in sackcloth and ashes.
ASV: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.
| Οὐαί | Woe |
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Parse: Interjection Root: οὐαί Sense: alas, woe. |
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| σοι | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| Χοραζίν | Chorazin |
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Parse: Noun, Vocative Feminine Singular Root: Χοραζίν Sense: a town in Galilee. |
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| Βηθσαϊδά | Bethsaida |
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Parse: Noun, Vocative Feminine Singular Root: Βηθσαϊδά Sense: a small fishing village on the west shore of Lake Gennesaret, home of Andrew, Peter, Philip and John. |
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| Τύρῳ | Tyre |
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Parse: Noun, Dative Feminine Singular Root: Τύρος Sense: a Phoenician city on the Mediterranean, very ancient, large, splendid, flourishing in commerce, and powerful by land and sea. |
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| Σιδῶνι | Sidon |
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Parse: Noun, Dative Feminine Singular Root: Σιδών Sense: an ancient and wealthy city of Phoenicia, on the east coast of the Mediterranean Sea, less than 20 miles (30 km) north of Tyre. |
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| ἐγένοντο | had taken place |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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| δυνάμεις | miracles |
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Parse: Noun, Nominative Feminine Plural Root: δύναμις Sense: strength power, ability. |
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| αἱ | - |
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Parse: Article, Nominative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| γενόμεναι | having come to pass |
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Parse: Verb, Aorist Participle Middle, Nominative Feminine Plural Root: γίνομαι Sense: to become, i. |
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| πάλαι | long ago |
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Parse: Adverb Root: πάλαι Sense: of old, former. |
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| σάκκῳ | sackcloth |
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Parse: Noun, Dative Masculine Singular Root: σάκκος Sense: a sack. |
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| σποδῷ | ashes |
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Parse: Noun, Dative Feminine Singular Root: σποδός Sense: ashes: placed on sackcloth as a token of grief. |
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| μετενόησαν | they would have repented |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: μετανοέω Sense: to change one’s mind, i. |
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Greek Commentary for Matthew 11:21
Mentioned only here and in Luke 10:13. Proof of “the meagreness of our knowledge of Judaism in the time of Christ” (Plummer) and of the many things not told in our Gospels (John 21:25). We know something of Bethsaida and more about Capernaum as places of privilege. But (πλην plēn howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in Matthew 11:21 and Matthew 11:23. [source]
Reverse Greek Commentary Search for Matthew 11:21
Mentioned only here and in Luke 10:13. Proof of “the meagreness of our knowledge of Judaism in the time of Christ” (Plummer) and of the many things not told in our Gospels (John 21:25). We know something of Bethsaida and more about Capernaum as places of privilege. But (πλην plēn howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in Matthew 11:21 and Matthew 11:23. [source]
Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and Matthew 11:21. Perhaps Καραζε Karāzeh near Tell Hum (Capernaum).Sitting in sackcloth and ashes (εν σακκωι και σποδοι κατημενοι en sakkōi kai spodoi kathēmenoi). Pictorial and graphic. The σακκος sakkos (sackcloth) was dark coarse cloth made of goat‘s hair and worn by penitents, mourners, suppliants. It is a Hebrew word, sag The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation. [source]
Σποδός ashes, only here, Matthew 11:21; Luke 10:13, in both instances in the phrase sackcloth and ashes. Often in lxx. Δαμάλις heiferN.T.oThe two examples selected cover the entire legal provision for removing uncleanness, whether contracted by sin or by contact with death. “The blood of bulls and goats” refers to the sin-offerings, perhaps especially to the annual atonement (Numbers 19) for purification from uncleanness contracted by contact with the dead. The Levitical law required two remedies: the Christian economy furnishes one for all phases of defilement. [source]
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν lalēsas). First aorist active participle of εν τοις προπηταις laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως polumerōs). “In many portions.” Adverb from late adjective πολυτροπος polumerēs (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (διαπορως polutropōs). “In many ways.” Adverb from old adjective polutropos in Philo, only here in N.T. The two adverbs together are “a sonorous hendiadys for ‹variously‘” (Moffatt) as Chrysostom (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
Old word, in N. T. only here, Matthew 11:21; Luke 10:13. Common in lxx. Of a heifer Old word Sanctify First-class condition, assumed as true. This ceremonial ritual does serve “for the cleansing The cow was αμωμον amōmon the individual καταρος katharos f0). [source]
Interjection with the dative as is common in the Gospels (Matthew 11:21). [source]
Dative case after δωσω dōsō The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.Clothed (περιβλημενους periblēmenous). Perfect passive participle of περιβαλλω periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους ̇ous while C has the nominative in οι ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις peribeblemenois agreeing with μαρτυσιν martusin sackcloth (σακκους sakkous). Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21). [source]
Perfect passive participle of περιβαλλω periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους ̇ous while C has the nominative in οι ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις peribeblemenois agreeing with μαρτυσιν martusin sackcloth Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21). [source]
The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.). [source]
Accusative of the articular present active participle of εκ katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]
Present middle imperative of ευπραινω euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Like the angel in Revelation 14:6 and the birds in Revelation 19:17. Μεσουρανημα Mesouranēma (from μεσουρανεω mesouraneō to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.Woe, woe, woe (ουαι ουαι ουαι ouaiουαι ouaiτους κατοικουντας ouai). Triple because three trumpets yet to come. In Revelation 18:10, Revelation 18:16, Revelation 18:19 the double κατοικεω ouai is merely for emphasis.For them that dwell on the earth Accusative of the articular present active participle of εκ katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]