KJV: And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.
YLT: And having gone forth, Jesus departed from the temple, and his disciples came near to show him the buildings of the temple,
Darby: And Jesus went forth and went away from the temple, and his disciples came to him to point out to him the buildings of the temple.
ASV: And Jesus went out from the temple, and was going on his way; and his disciples came to him to show him the buildings of the temple.
| ἐξελθὼν | having gone forth |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἱεροῦ | temple |
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Parse: Noun, Genitive Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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| ἐπορεύετο | He was going away |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| προσῆλθον | came to [Him] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: προσέρχομαι Sense: to come to, approach. |
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| μαθηταὶ | disciples |
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Parse: Noun, Nominative 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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| ἐπιδεῖξαι | to point out |
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Parse: Verb, Aorist Infinitive Active Root: ἐπιδείκνυμι Sense: to exhibit, show. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| οἰκοδομὰς | buildings |
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Parse: Noun, Accusative Feminine Plural Root: οἰκοδομή Sense: (the act of) building, building up. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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Greek Commentary for Matthew 24:1
All the discourses since Matthew 21:23 have been in the temple courts But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, Wars V,5, 6), the monument that Herod the Great had begun and that was not yet complete (John 2:20). Great stones were there of polished marble. [source]
Rev., better: Went out from the temple and was going on his way. The temple, ἱεροῦ , not ναοῦ : the whole of the buildings connected with the temple, all of which, including the ναός , or sanctuary, and the porches and courts, constituted the ἱερόν . See on Matthew 4:5. [source]
Reverse Greek Commentary Search for Matthew 24:1
Rev., stand up. Come forward as witnesses. Compare Mark 14:57. There is no reference to rising from the dead. Similarlyshall rise up, Matthew 12:42. Compare Matthew 11:11; Matthew 24:11. [source]
The false prophets (Matthew 24:11) create the trouble and now false Christs (πσευδοΧριστοι pseudȯChristoi Matthew 24:24) offer a way out of these troubles. The deluded victims raise the cries of “Lo, here,” when these false Messiahs arise with their panaceas for public ills (political, religious, moral, and spiritual). [source]
Came suddenly face to face Cf. Matthew 8:34; Matthew 24:1-6. Probably the lost portion of Mark‘s Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary “Hail” They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John 20:17). It was a great moment of faith and cheer. [source]
See on Matthew 24:15. [source]
See on Matthew 24:17. [source]
Matthew 24:15 has “standing in the holy place” So the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See Matthew 24:15 for this phrase and the parenthesis inserted in the words of Jesus (“Let him that readeth understand”). See also Matthew 24:16-25 for discussion of details in Mark 13:14-22. [source]
Matthew 24:1 and Luke 21:5 tell of the fact of the comment, but Mark alone gives the precise words. Perhaps Peter himself (Swete) was the one who sought thus by a pleasant platitude to divert the Teacher‘s attention from the serious topics of recent hours in the temple. It was not a new observation, but the merest commonplace might serve at this crisis. Josephus (Ant. xv. II, 3) speaks of the great size of these stones and the beauty of the buildings. Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them. [source]
Here Matthew 24:18 has εν τωι αγρωι en tōi agrōi showing identical use of εις eis with accusative and εν en with the locative. [source]
Only here in New Testament. The word originally means to leave off breathing; to swoon. Thus Homer, when Laertes recognizes Ulysses:“He threwRound his dear son his arms. The hardy chief, Ulysses, drew him fainting ( ἀποψύχοντα ) to his heart.”Odyssey, xxiv., 846.So also Sophocles, of Hector dragged behind Achilles' chariot:“He breathed out his life ( ἀπέψυξεν βίον ).Ajax, 1031.Matthew alone uses the simple verb, ψύχω , to breathe or blow. See on wax cold, Matthew 24:12. Luke uses four compounds of this simple verb, all of which are peculiar to him. Compare cool, Luke 16:24; refreshing, Acts 3:19; gave up the ghost, Acts 5:5, Acts 5:10. [source]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Lit., the inhabited (land )The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5). [source]
See on Matthew 24:17. [source]
See on Matthew 24:15. [source]
See on Matthew 24:17. [source]
See note on Matthew 24:15 and note on Mark 13:14 for this lxx word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders. [source]
Second aorist active imperative of καταβαινω katabainō with μη mē in a prohibition in the third person singular. The usual idiom here would be μη mē and the aorist subjunctive. See Mark 13:15. and Matthew 24:17. when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is “absolute indifference to all worldly interests as the attitude of readiness for the Son of Man” (Plummer). [source]
Genitive absolute. The disciples we know from Mark 13:1; Matthew 24:1. [source]
First aorist passive subjunctive with μη mē (lest). This verb πλαναω planaō occurs here only in Luke though often in the rest of the N.T. (as Matthew 24:4, Matthew 24:5, Matthew 24:11, Matthew 24:24, which see). Our word planet is from this word. [source]
Second aorist active imperative of γινωσκω ginōskō Christians did flee from Jerusalem to Pella before it was too late as directed in Luke 21:21; Mark 13:14.; Matthew 24:16. [source]
Second aorist active infinitive of αναγινωσκω anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
Second perfect active neuter singular participle of an old ετω ethō (Homer), to be accustomed. Literally according to what was customary to him This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.Stood up (ανεστη anestē). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.To read Second aorist active infinitive of αναγινωσκω anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
Place, the temple and city (Acts 6:13; Acts 21:28; Matthew 24:15). Nation, the civil organization. See on 1 Peter 2:9; see on Luke 2:32. In the Sanhedrim were many devoted adherents of Rome, and the rest were well aware of the weakness of the national power. [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
This Ionic onomatopoetic word is from γογγυζω gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
“The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Only here in New Testament. The word means cooling, or reviving with fresh air. Compare the kindred verb, to wax cold, Matthew 24:12, and see note. [source]
Dative of disadvantage. “Used here for the first time as a name for the Christians” (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (Acts 9:32, Acts 9:41; Acts 26:10; 1 Corinthians 1:2, etc.). This common word is from το αγος to hagos religious awe or reverence and is applied to God‘s name (Luke 1:49), God‘s temple (Matthew 24:15), God‘s people as set apart for God (Luke 1:70; Luke 2:23; Romans 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy. [source]
The verb means originally to turn away from a thing on account of the stench. See on abomination, Matthew 24:15. [source]
Old word to make foul, to stink, to have abhorrence for. In lxx, in N.T. only here and Revelation 21:8. The very word used by Jesus to express their horror of idols See note on Matthew 24:15 for “abomination.” [source]
This is not the meaning of the phrase in N.T. It is to the end: see Matthew 10:22; Matthew 24:13; Luke 18:5; John 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment. [source]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Late adverb, here alone in N.T., from verbal adjective ρητος rētos (from root ρεω reō). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts 1:16) or to some Christian utterance (2 Thessalonians 2:2; 1 Corinthians 14:1.) we do not know. Parry recalls the words of Jesus in Matthew 24:10, Matthew 24:24. [source]
N.T.oClass. lxx, Proverbs 17:15; 2 Maccabees 1:27. See on βδέλυγμα abomination Matthew href="/desk/?q=mt+24:15&sr=1">Matthew 24:15, and comp. Revelation 17:4, Revelation 17:5; Revelation 21:27. The kindred verb, βδελύσσεσθαι abhor Romans 2:22; Revelation 21:8. [source]
Wrong. Rev., earnestly desiring, for which there is authority. I am inclined to adopt, with Alford, Huther, Salmond, and Trench, the transitive meaning, hastening on; i.e., “causing the day of the Lord to come more quickly by helping to fulfil those conditions without which it cannot come; that day being no day inexorably fixed, but one the arrival of which it is free to the church to hasten on by faith and by prayer” (Trench, on “The Authorized Version of the New Testament”). See Matthew 24:14: the gospel shall be preached in the whole world, “and then shall the end come.” Compare the words of Peter, Acts 3:19: “Repent and be converted,” etc., “that so there may come seasons of refreshing” (so Rev., rightly); and the prayer,” Thy kingdom come.” Salmond quotes a rabbinical saying, “If thou keepest this precept thou hastenest the day of Messiah.” This meaning is given in margin of Rev. [source]
The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2 Peter 2:1), and to rivals of the apostles under the gospel economy (Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22). In Revelation to “the embodied power of spiritual falsehood” (Revelation 16:13; Revelation 19:20; Revelation 20:10). The false prophet supports his claims by signs and portents (Matthew 24:24; Acts 13:6; Revelation 19:20) and is thus distinguished from the false teacher. See 2 Peter 2:1, where the two terms occur together. [source]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
First aorist active indicative of ακουω akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν gegonasin). Second perfect active indicative of γινομαι ginomai antichrists (αντιχριστοι πολλοι antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
See on abomination, Matthew 24:15. Properly, defiled with abominations. [source]
See on Matthew 24:15. [source]
Rev., proclaim, which is better, because more general and wider in meaning. Ἑπί which is omitted from the Rec. Tex. is over, throughout the extent of. Compare Matthew 24:14. [source]
“The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.He shall make war with them (ποιησει μετ αυτων πολεμον poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).He shall overcome them Future active of νικαω nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.And kill them (και αποκτενει kai apoktenei). Future active of αποκτεινω apokteinō Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.” [source]
First aorist active imperative of ποιεω poieō “Do at once.”The first works (τα πρωτα εργα ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω kinēsō). Future active of κινεω kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη ean mē instead of ει μη ei mē above, with the first aorist active subjunctive of μετανοεω metanoeō f0). [source]
Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12). [source]
Old word from πσυχω psuchō to grow cold (Matthew 24:12), in N.T. only Matthew 10:42 and this passage. [source]
Accusative retained after this passive verb of clothing, as so often. Πορπυρους Porphurous is old adjective for purple (from πορπυρα porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος kokkinos Perfect passive participle of χρυσοω chrusoō old verb, to gild, to adorn with gold, here alone in N.T.With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.Full of abominations Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Perfect active indicative of πιπτω piptō state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.And repent (και μετανοησον kai metanoēson). First aorist active imperative of μετανοεω metanoeō urgent appeal for instant change of attitude and conduct before it is too late.And do First aorist active imperative of ποιεω poieō “Do at once.”The first works (τα πρωτα εργα ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω kinēsō). Future active of κινεω kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη ean mē instead of ει μη ei mē above, with the first aorist active subjunctive of μετανοεω metanoeō f0). [source]