The Meaning of Luke 19:1 Explained

Luke 19:1

KJV: And Jesus entered and passed through Jericho.

YLT: And having entered, he was passing through Jericho,

Darby: And he entered and passed through Jericho.

ASV: And he entered and was passing through Jericho.

KJV Reverse Interlinear

And  [Jesus] entered  and passed through  Jericho. 

What does Luke 19:1 Mean?

Verse Meaning

Probably the new Jericho that Herod the Great had built is in view (cf. Luke 18:35). It stood immediately to the south of old Jericho. Jesus was passing through Jericho on his way to Jerusalem and the Cross.

Context Summary

Luke 19:1-10 - The Sinner And His Guest
For long, we may suppose, the better things had been striving against the worse in this man's character. John the Baptist had wielded great influence over Zaccheus' class and perhaps over himself. Zaccheus was a dissatisfied man. His dishonest acquisitions added to his wealth but subtracted from his peace of mind. He knew that the least he could do would be to repay those whom he had robbed. But his soul required more, and longed for salvation, such as only Jesus Christ could give.
The Lord knew this, and therefore halted beneath the tree and invited Himself as a guest to the publican's home. The one man in all Jericho who most needed the Savior was discovered by Him and saved. The grace of God is ever in search of those who have gone as far as their light will carry them.
What a blessing it is that the Lord is willing to be our guest! See that He is welcomed to the guestroom of your heart. Stand to serve Him. He brings salvation for you and yours. [source]

Chapter Summary: Luke 19

1  Of Zacchaeus a tax collector
11  The ten minas
28  Jesus rides into Jerusalem with triumph;
41  weeps over it;
45  drives the buyers and sellers out of the temple;
47  Teaching daily in it The rulers seek to destroy him, but fear the people

Greek Commentary for Luke 19:1

Was passing through [διηρχετο]
Imperfect middle. Now Jesus was inside the Roman Jericho with the procession. [source]
Jericho []
The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Matthew 9:9; Luke 3:12. [source]
Jericho []
The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Matthew 9:9; Luke 3:12. [source]

Reverse Greek Commentary Search for Luke 19:1

Matthew 25:14 It is as when []
or The kingdom of heaven is as when. This Parable of the Talents is quite similar to the Parable of the Pounds in Luke 19:11-28, but they are not variations of the same story. Some scholars credit Jesus with very little versatility. His goods (τα υπαρχοντα αυτου — ta huparchonta autou). His belongings, neuter participle used as a substantive. [source]
Matthew 25:14 The kingdom of heaven is as when []
. This Parable of the Talents is quite similar to the Parable of the Pounds in Luke 19:11-28, but they are not variations of the same story. Some scholars credit Jesus with very little versatility. His goods (τα υπαρχοντα αυτου — ta huparchonta autou). His belongings, neuter participle used as a substantive. [source]
Luke 19:15 Had gained by trading [διεπραγματεύσατο]
Only here in New Testament. See on Luke 19:13. [source]
Luke 19:13 Pounds [μνᾶς]
Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks: “The small sum astonishes us. Compare, on the other hand, the talents (Luke 19:17); which relation is less regarded in the parable in Matthew” (“Commentary on Luke”). [source]
Luke 19:25 And they said unto him [και ειπαν αυτωι]
Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke 19:11). [source]
Luke 19:37 At the descent [προς τηι καταβασει]
Epexegetic of “drawing nigh.” They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (Luke 19:41). It was a shout of triumph from the multitude with their long pent-up enthusiasm (Luke 19:11), restrained no longer by the parable of the pounds. [source]
Luke 20:11 He sent yet another [προσετετο ετερον πεμπσαι]
Literally, he added to send another. A clear Hebraism repeated in Luke 20:12 and also in Luke 19:11. [source]
Luke 9:55 But he turned [στραπεις δε]
Second aorist passive participle of στρεπω — strephō common verb, to turn round. Dramatic act. Some ancient MSS. have here: Ye know not what manner of spirit ye are of This sounds like Christ and may be a genuine saying though not a part of Luke‘s Gospel. A smaller number of MSS. add also: For the Son of Man came not to destroy men‘s lives, but to save them (ο γαρ υιος του αντρωπου ουκ ηλτεν πσυχας αντρωπων απολεσαι αλλα σωσαι — Ho gar huios tou anthrōpou ouk ēlthen psuchas anthrōpōn apolesai alla sōsai), a saying reminding us of Matthew 5:17; Luke 19:10. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom. [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

Acts 12:3 He proceeded to take [προσέθετο συλλαβεῖν]
Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luke 19:11, he added and spake; Luke 20:12, again he sent a third; lit., he added to send. [source]
Acts 17:11 More noble than those [ευγενεστεροι των]
Comparative form of ευγενης — eugenēs old and common adjective, but in N.T. only here and Luke 19:12; 1 Corinthians 1:26. Followed by ablative case των — tōn as often after the comparative. [source]
Acts 21:3 When we had come in sight of Cyprus [αναπαναντες την Κυπρον]
First aorist active participle of αναπαινω — anaphainō (Doric form παναντες — ̇phanēntes rather than the Attic πηναντες — ̇phēnantes), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and Luke 19:11 which see. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

1 Timothy 1:15 To save sinners [ἁναρτωλοὺς σῶσαι]
The thought is Pauline, but not the phrase. See Luke 9:56; Luke 19:10. [source]
2 Timothy 2:12 If we suffer we shall also reign with him [εἰ ὑπομένομεν, καὶ συνβασιλεύσομεν]
For suffer, rend. endure. Συνβασιλεύειν toreign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. [source]
2 Timothy 2:4 In the affairs [ταις πραγματειαις]
Old word (from πραγματευομαι — pragmateuomai Luke 19:13), business, occupation, only here in N.T. [source]
2 Timothy 2:4 Entangleth himself [εμπλεκεται]
Old compound, to inweave (see Matthew 27:29 for πλεκω — plekō), in N.T. only here and 2 Peter 2:20. Present middle (direct) indicative. In the affairs (ταις πραγματειαις — tais pragmateiais). Old word (from πραγματευομαι — pragmateuomai Luke 19:13), business, occupation, only here in N.T. Of this life No “this” in the Greek, “of life” (course of life as in 1 Timothy 2:2, not existence ζωη — zōē). Him who enrolled him as a soldier (τωι στρατολογησαντι — tōi stratologēsanti). Dative case after αρεσηι — aresēi (first aorist active subjunctive of αρεσκω — areskō to please, 1 Thessalonians 2:4, purpose clause with ινα — hina) of the articular first aorist active participle of στρατολογεω — stratologeō literary Koiné{[28928]}š word (στρατολογος — stratologos from στρατος — stratos and λεγω — legō), only here in N.T. [source]
Hebrews 8:11 They shall not teach [ου μη διδαχωσιν]
Strong double negative See Luke 15:15; Luke 19:14. Know the Lord Second aorist active imperative of γινωσκω — ginōskō In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul‘s comparison in 2 Corinthians 3:7-18. Shall know Future perfect active, old form of οιδα — oida (note γινωσκω — ginōskō just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, εσομαι πεποιτως — esomai pepoithōs). [source]

What do the individual words in Luke 19:1 mean?

And having entered He was passing through - Jericho
Καὶ εἰσελθὼν διήρχετο τὴν Ἰεριχώ

εἰσελθὼν  having  entered 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
διήρχετο  He  was  passing  through 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: διέρχομαι  
Sense: to go through, pass through.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Ἰεριχώ  Jericho 
Parse: Noun, Accusative Feminine Singular
Root: Ἰεριχώ  
Sense: a noted city, abounding in balsam, honey, cyprus, myrobalanus, roses and other fragrant products.

What are the major concepts related to Luke 19:1?

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