KJV: For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
YLT: for as they were, in the days before the flood, eating, and drinking, marrying, and giving in marriage, till the day Noah entered into the ark,
Darby: For as they were in the days which were before the flood, eating and drinking, marrying and giving in marriage, until the day on which Noe entered into the ark,
ASV: For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,
ἦσαν | they were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἡμέραις | days |
Parse: Noun, Dative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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ἐκείναις | those |
Parse: Demonstrative Pronoun, Dative Feminine Plural Root: ἐκεῖνος Sense: he, she it, etc. |
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ταῖς | - |
Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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πρὸ | before |
Parse: Preposition Root: πρό Sense: before. |
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κατακλυσμοῦ | flood |
Parse: Noun, Genitive Masculine Singular Root: κατακλυσμός Sense: inundation, deluge. |
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τρώγοντες | eating |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: τρώγω Sense: to gnaw, crunch, chew raw vegetables or fruits (as nuts, almonds). |
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πίνοντες | drinking |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: πίνω Sense: to drink. |
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γαμοῦντες | marrying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: γαμέω Sense: to lead in marriage, take to wife. |
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γαμίζοντες | giving in marriage |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: γαμίζω Sense: give in marriage. |
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ἄχρι | until |
Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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ἧς | that |
Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
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ἡμέρας | day |
Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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εἰσῆλθεν | entered |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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Νῶε | Noah |
Parse: Noun, Nominative Masculine Singular Root: Νῶε Sense: the tenth in descent from Adam, second father of the human race. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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κιβωτόν | ark |
Parse: Noun, Accusative Feminine Singular Root: κιβωτός Sense: a wooden chest or box. |
Greek Commentary for Matthew 24:38
Periphrastic imperfect. The verb means to chew raw vegetables or fruits like nuts or almonds. [source]
Reverse Greek Commentary Search for Matthew 24:38
Another verb for eating is used. With the exception of Matthew 24:38, it is found only in John, and always in connection with Christ. No special significance can be fairly attached to its use here. It seems to be taken as a current word, and ἔφαγον is resumed in John 6:58. [source]
With the exception of Matthew 24:38, the word occurs only in John. See on John 6:54. Originally it means to gnaw or crunch; to chew raw vegetables or fruits, and hence often used of animals feeding, as Homer (“Odyssey,” vi., 90), of mules feeding. Of course it has lost its original sense in the New Testament, as it did to some extent in classical Greek, though, as applied to men, it more commonly referred to eating vegetables or fruit, as Aristophanes (“Peace,” 1325) τρώγειν , to eat figs. The entire divorce in the New Testament from its primitive sense is shown in its application to the flesh of Christ (John 6:54). It is used by John only in connection with Christ. [source]
Present active participle for continual or habitual eating like πιστευετε pisteuete in John 6:29. The verb τρωγω trōgō is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in John 6:54, John 6:56, John 6:58; John 13:18; Matthew 24:38. Elsewhere in the Gospels always εστιω esthiō or επαγον ephagon (defective verb with εστιω esthiō). No distinction is made here between επαγον ephagon (John 6:48, John 6:50, John 6:52, John 6:53, John 6:58) and τρωγω trōgō (John 6:54, John 6:56, John 6:57, John 6:58). Some men understand Jesus here to be speaking of the Lord‘s Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (John 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord‘s Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna. [source]
Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρσαξ achest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark: Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος βρέμε πνέων κ. τ. λ. Also of the ark of Deucalion, the mythic Noah. [source]
First aorist passive participle of χρηματιζω chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι eulabeomai old verb from ευλαβης eulabēs (from ευ eu and λαβειν labein to take hold well or carefully), to show oneself ευλαβης eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
Imperfect middle of the double compound απεκδεχομαι apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38. [source]
Still part of the long protasis with ει ei first aorist active indicative of πυλασσω phulassō seven others “Eighth,” predicate accusative adjective (ordinal), classic idiom usually with αυτον auton See 1 Peter 3:20 for this same item. Some take ογδοον ogdoon with κηρυκα kēruka (eighth preacher), hardly correct.A preacher of righteousness (δικαιοσυνης κηρυκα dikaiosunēs kēruka). “Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years.When he brought First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5). [source]
Κιβωτὸς arkmeaning generally any wooden box or chest used of the ark in the tabernacle only here and Hebrews 9:4. Elsewhere of Noah's ark. See Matthew 24:38; Luke 17:27; Hebrews 11:7; 1 Peter 3:20. For covenant, see note on testament, Matthew 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2 Kings 25:10), and was wanting in the second temple. Tacitus says that Pompey “by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it” (“History,” v., 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. [source]