The Meaning of Luke 14:2 Explained

Luke 14:2

KJV: And, behold, there was a certain man before him which had the dropsy.

YLT: and lo, there was a certain dropsical man before him;

Darby: And behold, there was a certain dropsical man before him.

ASV: And behold, there was before him a certain man that had the dropsy.

KJV Reverse Interlinear

And,  behold,  there was  a certain  man  before  him  which had the dropsy. 

What does Luke 14:2 Mean?

Verse Meaning

The text does not say that the host had planted the sick man among his guests to test Jesus, but that seems likely. Luke"s description of the man"s presence implies that. Luke said: there he was in front of Jesus. The name of the man"s disease is misleading. Dropsy (Gr. hudropikos, edema) is a condition that causes the body to swell up due to the accumulation of fluid in the body tissue or the body cavities. It often results from a faulty heart or kidneys. [1] The rabbis regarded this disease as the result of immorality. [2]

Context Summary

Luke 14:1-6 - The Lament For Those Who "would Not"
Our Lord was at that time in Perea, in the jurisdiction of Herod, who probably desired to get rid of Him, lest His presence should introduce political complications. Our Lord saw through and exposed his stratagem. How awful to be read by the light of divine purity! He also kept His eye on heaven's dial-plate, and knew that He was immortal till His work was done.
Jerusalem was clearly indicated as the scene of His death; and the city was already so deeply dyed with martyr blood that it would hardly have been congruous for Him to suffer anywhere else. Note that pathetic wail of disappointed love. God's brooding love desires to interpose between us and the hovering peril; but we have the awful power to neglect or reject the covering wings of the Shechinah. See Ruth 2:12 and Psalms 91:4.
In Luke 14:1-6 we have a specimen of Christ's table-talk, which He continues through the Luke 14:24. Though He knew that He was being watched, nothing could stanch His power and love. If men care for their beasts, how much more will Christ care for men! [source]

Chapter Summary: Luke 14

1  Jesus heals the dropsy on the Sabbath;
7  teaches humility;
12  to feast the poor;
15  under the parable of the great supper,
23  shows how worldly minded men shall be shut out of heaven
25  Those who will be his disciples, to bear their cross must make their accounts beforehand,
31  lest with shame they revolt from him afterward;
34  and become altogether unprofitable, like salt that has lost its flavor

Greek Commentary for Luke 14:2

Which had the dropsy [υδρωπικος]
Late and medical word from υδωρ — hudōr (water), one who has internal water Here only in the N.T. and only example of the disease healed by Jesus and recorded. [source]
Which had the dropsy [ὑδρωπικὸς]
Lit., a dropsical man. The usual way of marking a dropsical patient in medical language. [source]

Reverse Greek Commentary Search for Luke 14:2

Matthew 14:22 Constrained [ηναγκασεν]
Literally, “compelled” or “forced.” See this word also in Luke 14:23. The explanation for this strong word in Mark 6:45 and Matthew 14:22 is given in John 6:15. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, till he should send the multitudes away The use of the aorist subjunctive with εως — heōs or εως ου — heōs hou is a neat and common Greek idiom where the purpose is not yet realized. So in Matthew 18:30; Matthew 26:36. “While” sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with πριν η — prin ē in Acts 25:16. [source]
Mark 13:13 But he that endureth to the end [ο δε υπομεινας εις τελος]
Note this aorist participle with the future verb. The idea here is true to the etymology of the word, remaining under (υπομενω — hupomenō) until the end. The divisions in families Jesus had predicted before (Luke 12:52.; Luke 14:25.). [source]
Luke 15:14 Spent []
See on cost, Luke 14:28. [source]
Luke 14:33 All that he hath [πασιν τοις εαυτου υπαρχουσιν]
Dative case, says good-bye to all his property, “all his own belongings” (neuter plural participle used as substantive) as named in Luke 14:26. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point. [source]
Luke 15:1 All the publicans and sinners [παντες οι τελωναι και οι αμαρτωλοι]
The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (Luke 5:30; Matthew 9:11), but not here. The publicans are put on the same level with the outcasts or sinners. So in Luke 14:2 the repeated article separates Pharisees and scribes as not quite one. The use of “all” here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time. [source]
Luke 15:14 When he had spent [δαπανησαντος αυτου]
Genitive absolute. The verb is here used in a bad sense as in James 4:3. See note on dapanē Luke 14:28. [source]
Luke 14:26 Hateth not [ου μισει]
An old and very strong verb μισεω — miseō to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Matthew 15:4 proves the opposite. It is only where the element of choice comes in (cf. Matthew 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Matthew 10:37. The ου — ou here coalesces with the verb μισει — misei in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning “and wife” Jesus has really made a comment on the excuse given in Luke 14:20 (I married a wife and so I am not able to come). [source]
Luke 14:32 An ambassage [πρεσβειαν]
Old and common word for the office of ambassador, composed of old men The use of ερωταω — erōtaō in this sense of beg or petition is common in the papyri and Koiné generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην — pros eirēnēn which means with ερωταω — erōtaō to ask negotiations for peace. In B we have εις — eis instead of προς — pros like Luke 14:28. Most MSS. have τα — ta before προς — pros or εις — eis but not in Aleph and B. It is possible that the τα — ta was omitted because of preceding ται — tai (ομοεοτελευτον — homoeoteleuton), but the sense is the same. See note on Romans 14:19 τα της ειρηνης — ta tēs eirēnēs the things of peace, which concern or look towards peace, the preliminaries of peace. [source]
Luke 14:32 Asketh conditions of peace [ερωται προς ειρηνην]
The use of ερωταω — erōtaō in this sense of beg or petition is common in the papyri and Koiné generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην — pros eirēnēn which means with ερωταω — erōtaō to ask negotiations for peace. In B we have εις — eis instead of προς — pros like Luke 14:28. Most MSS. have τα — ta before προς — pros or εις — eis but not in Aleph and B. It is possible that the τα — ta was omitted because of preceding ται — tai (ομοεοτελευτον — homoeoteleuton), but the sense is the same. See note on Romans 14:19 τα της ειρηνης — ta tēs eirēnēs the things of peace, which concern or look towards peace, the preliminaries of peace. [source]
John 2:7 Fill [γεμίσατε]
Compare Mark 4:37, and see on Luke 14:23. [source]
John 10:31 Took up - again [ἐβάστασαν - πάλιν]
Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν tookup, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:“Send some one as a messenger to bearThe evil news to Teucros, that he first May lift ( βαστάσῃ ) my corpse by this sharp sword transfixed.”Sophocles, “Ajax,” 827. Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6. [source]
John 19:17 Bearing the cross for himself [βασταζων αυτωι τον σταυρον]
Cf. Luke 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun αυτωι — hautōi “for himself” is in strict accord with Roman custom. “A criminal condemned to be crucified was required to carry his own cross” (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark 15:21.; Matthew 27:32.; Luke 23:26). See Mark 15:22.; Matthew 27:33.; Luke 23:33 for the meaning of “place of a skull” or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply Κρανιον — Kranion (Skull), a skull-looking place. [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]
John 9:8 Neighbours [γειτονες]
From γη — gē (land), of the same land, old word. See Luke 14:2. Saw him Present active participle of τεωρεω — theōreō who used to observe him. Aforetime Adverbial accusative, “the former time,” formerly. That he was a beggar See John 4:19; John 12:19 for declarative οτι — hoti after τεωρεω — theōreō But it is entirely possible that οτι — hoti here is “because” (Westcott). Προσαιτης — Prosaitēs is a late word for beggar, in N.T. only here and Mark 10:46. It is from προσαιτεω — prosaiteō to ask in addition (see προσαιτων — prosaitōn below), a thing that beggars know how to do. Is not this he that sat and begged? He had his regular place and was a familiar figure. But now his eyes are wide open. [source]
Acts 9:11 Street [ῥύμην]
See on Luke 14:21. A narrow street or lane. [source]
Acts 26:10 Gave my voice [κατήνεγκα ψῆφον]
Lit., laid down my vote. See on counteth, Luke 14:28. Some suppose that Paul here refers to casting his vote as a member of the Sanhedrim; in which case he must have been married and the father of a family. But this there is no reason for believing (compare 1 Corinthians 7:7, 1 Corinthians 7:8); and the phrase may be taken as expressing merely moral assent and approval. [source]
Acts 19:19 Counted [συνεψήφισαν]
Only here in New Testament. See on Luke 14:28. The preposition σύν , together, in the compound verb, indicates the reckoning up of the sum-total. [source]
Acts 1:26 He was numbered [συγκατεψηφίσθη]
Only here in New Testament. See on counteth, Luke 14:28. [source]
Acts 9:11 To the street [επι την ρυμην]
See note on Luke 14:21. A run way (from rheō to run) between the houses. So were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad. [source]
Acts 1:26 He was numbered [συνκατεπσηπιστη]
To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταπσηπιζω — sunkatapsēphizō occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνπσηπιζω — Sunpsēphizō occurs in the middle voice in Acts 19:19 for counting up money and also in Aristophanes. Πσηπιζω — Psēphizō with δαπανην — dapanēn occurs in Luke 14:28 for counting the cost and in Revelation 13:18 for “counting” the number of the beast. The ancients used pebbles (πσηποι — psēphoi) in voting, black for condemning, white (Revelation 2:17) in acquitting. Here it is used in much the same sense as καταριτμεω — katarithmeō in Acts 1:17. [source]
Acts 16:26 So that the foundations of the prison house were shaken [ωστε σαλευτηναι τα τεμελια του δεσμωτηριου]
Regular construction of the first aorist passive infinitive and the accusative of general reference with ωστε — hōste for actual result just like the indicative. This old word for prison house already in Matthew 11:2; Acts 5:21, Acts 5:23 which see. Τεμελια — Themelia is neuter plural of the adjective τεμελιος — themelios from τεμα — thema (thing laid down from τιτημι — tithēmi). So already in Luke 6:48; Luke 14:29. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls. Were opened First aorist passive indicative of ανοιγω — anoigō (or νυμι — ̇numi) with triple augment (η ε ω — ēανετη — e), ανιημι — ōwhile there is no augment in anethē (first aorist passive indicative of aniēmi were loosed), old verb, but in the N.T. only here and Acts 27:40; Ephesians 6:9; Hebrews 13:5. [source]
Romans 9:13 Hated [ἐμίσησα]
The expression is intentionally strong as an expression of moral antipathy. Compare Matthew 6:24; Luke 14:26. No idea of malice is implied of course. [source]
Romans 9:13 But Esau I hated [τον δε Εσαυ εμισησα]
This language sounds a bit harsh to us. It is possible that the word μισεω — miseō did not always carry the full force of what we mean by “hate.” See Matthew 6:24 where these very verbs (μισεω — miseō and αγαπαω — agapaō) are contrasted. So also in Luke 14:26 about “hating” (μισεω — miseō) one‘s father and mother if coming between one and Christ. So in John 12:25 about “hating” one‘s life. There is no doubt about God‘s preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau. [source]
1 Corinthians 3:10 As a wise masterbuilder [ως σοπος αρχιτεκτων]
Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word αρχιτεκτων — architektōn our architect. Τεκτων — Tektōn is from τικτω — tiktō to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew 13:55; Mark 6:3). Αρχι — Archi̇ is an old inseparable prefix like αρχαγγελος — archaggelos (archangel), αρχεπισχοπος — archepiscopos (archbishop), αρχιερευς — archiereus (chiefpriest). Αρχιτεκτων — Architektōn occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen “As a wise architect I laid a foundation” Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke 6:48; Luke 14:29), a cognate accusative for τεμελιον — themelion The substantive τεμελιον — themelion is from the same root τε — the as ετηκα — ethēka We cannot neatly reproduce the idiom in English. “I placed a placing” does only moderately well. Paul refers directly to the events described by Luke in Acts 18:1-18. The aorist ετηκα — ethēka is the correct text, not the perfect τετεικα — tetheika [source]
1 Timothy 5:4 Their own family [αμοιβας αποδιδοναι]
“Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). [source]
1 Timothy 5:4 Let them learn [μαντανετωσαν]
The children and grandchildren of a widow. Present active imperative third person plural of μαντανω — manthanō “Let them keep on learning.” First (πρωτον — prōton). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents. To shew piety Present active infinitive with μαντανετωσαν — manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης — eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας — apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι — Amoibas (from τοις προγονοις — ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος — tois progonois). Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
1 Timothy 5:4 To shew piety [ευσεβειν]
Present active infinitive with μαντανετωσαν — manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης — eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας — apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι — Amoibas (from τοις προγονοις — ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος — tois progonois). Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
James 4:3 That ye may spend it in your pleasures [ινα εν ταις ηδοναις υμων δαπανησητε]
Purpose clause with ινα — hina and the first aorist subjunctive of δαπαναω — dapanaō old verb from δαπανη — dapanē cost (Luke 14:28 only in N.T.), to squander (Luke 15:14). God does not hear prayers like this. [source]
1 John 2:9 Hateth [μισῶν]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
Revelation 21:21 Street [πλατεῖα]
See on Luke 14:21. From πλατύς broadHence the broadway. [source]
Revelation 2:17 A white stone [ψῆφον λευκὴν]
See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
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Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
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Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
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Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
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Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
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In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture. [source]

Revelation 13:18 Count [ψηφισάτω]
See on Luke 14:28. [source]
Revelation 11:8 In the street [ἐπὶ τῆς πλατείας]
Lit., “Upon the street.” See on Luke 14:21. [source]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER-
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This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER-
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“Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
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Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
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Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
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Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
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Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
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In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]

Revelation 13:18 Let him count [πσηπισατω]
First active imperative of πσηπιζω — psēphizō old verb (from πσηπος — psēphos pebble), to count, in N.T. only here and Luke 14:28. [source]
Revelation 13:18 He that understands [ο εχων νουν]
“The one having intelligence” in such matters. Cf. the adverb νουνεχως — nounechōs (discreetly) in Mark 12:34.Let him count (πσηπισατω — psēphisatō). First active imperative of πσηπιζω — psēphizō old verb (from πσηπος — psēphos pebble), to count, in N.T. only here and Luke 14:28.The number of a man “A man‘s number.” But what man and what name?Six hundred and sixty-six (εχακοσιοι εχηκοντα εχ — hexakosioi hexēkonta hex). Unfortunately some MSS. here read 616 instead of 666. All sorts of solutions are offered for this conundrum. Charles is satisfied with the Hebrew letters for Nero Caesar, which give 666, and with the Latin form of Nero (without the final n), which makes 616. Surely this is ingenious and it may be correct. But who can really tell? [source]

What do the individual words in Luke 14:2 mean?

And behold a man certain there was with dropsy before Him
καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ

ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ἄνθρωπός  a  man 
Parse: Noun, Nominative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
τις  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἦν  there  was 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὑδρωπικὸς  with  dropsy 
Parse: Adjective, Nominative Masculine Singular
Root: ὑδρωπικός  
Sense: dropsical, suffering from dropsy.
ἔμπροσθεν  before 
Parse: Preposition
Root: ἔμπροσθεν  
Sense: in front, before.

What are the major concepts related to Luke 14:2?

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