KJV: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
YLT: 'Woe to thee, Chorazin; woe to thee, Bethsaida; for if in Tyre and Sidon had been done the mighty works that were done in you, long ago, sitting in sackcloth and ashes, they had reformed;
Darby: Woe to thee, Chorazin! woe to thee, Bethsaida! for if the works of power which have taken place in you had taken place in Tyre and Sidon, they had long ago repented, sitting in sackcloth and ashes.
ASV: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
| Οὐαί | Woe |
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Parse: Interjection Root: οὐαί Sense: alas, woe. |
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| σοι | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| Χοραζίν | Chorazin |
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Parse: Noun, Vocative Feminine Singular Root: Χοραζίν Sense: a town in Galilee. |
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| Βηθσαϊδά | Bethsaida |
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Parse: Noun, Vocative Feminine Singular Root: Βηθσαϊδά Sense: a small fishing village on the west shore of Lake Gennesaret, home of Andrew, Peter, Philip and John. |
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| Τύρῳ | Tyre |
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Parse: Noun, Dative Feminine Singular Root: Τύρος Sense: a Phoenician city on the Mediterranean, very ancient, large, splendid, flourishing in commerce, and powerful by land and sea. |
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| Σιδῶνι | Sidon |
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Parse: Noun, Dative Feminine Singular Root: Σιδών Sense: an ancient and wealthy city of Phoenicia, on the east coast of the Mediterranean Sea, less than 20 miles (30 km) north of Tyre. |
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| ἐγενήθησαν | had taken place |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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| δυνάμεις | miracles |
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Parse: Noun, Nominative Feminine Plural Root: δύναμις Sense: strength power, ability. |
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| αἱ | - |
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Parse: Article, Nominative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| γενόμεναι | having taken place |
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Parse: Verb, Aorist Participle Middle, Nominative Feminine Plural Root: γίνομαι Sense: to become, i. |
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| πάλαι | long ago |
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Parse: Adverb Root: πάλαι Sense: of old, former. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| σάκκῳ | sackcloth |
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Parse: Noun, Dative Masculine Singular Root: σάκκος Sense: a sack. |
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| σποδῷ | ashes |
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Parse: Noun, Dative Feminine Singular Root: σποδός Sense: ashes: placed on sackcloth as a token of grief. |
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| καθήμενοι | sitting |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: κάθημαι Sense: to sit down, seat one’s self. |
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| μετενόησαν | they would have repented |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: μετανοέω Sense: to change one’s mind, i. |
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Greek Commentary for Luke 10:13
Conclusion (apodosis) of second-class condition, determined as unfulfilled. [source]
Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and Matthew 11:21. Perhaps Καραζε Karāzeh near Tell Hum (Capernaum).Sitting in sackcloth and ashes (εν σακκωι και σποδοι κατημενοι en sakkōi kai spodoi kathēmenoi). Pictorial and graphic. The σακκος sakkos (sackcloth) was dark coarse cloth made of goat‘s hair and worn by penitents, mourners, suppliants. It is a Hebrew word, sag The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation. [source]
Pictorial and graphic. The σακκος sakkos (sackcloth) was dark coarse cloth made of goat‘s hair and worn by penitents, mourners, suppliants. It is a Hebrew word, sag The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation. [source]
See on Matthew 11:20. [source]
From the Hebrew sakwhat is knotted together; net-shaped; coarsely woven. It was made of goats' or camels' hair (Revelation 6:12), and was a material similar to that upon which Paul wrought in tent-making. The same word in Hebrew is used to describe a grain-sack, and this coarse material of which it is made (Genesis 42:25; Joshua 9:4). So the Greek σαγή means a pack or baggage. The same root, according to some etymologists, appears in σαγήνη , a drag-net (see Matthew 13:47), and σάγος , Latin sagum, a coarse, soldier's cloak. It was employed for the rough garments for mourners (Esther 4:1; 1 Kings 21:27), in which latter passage the sackcloth is put next the flesh in token of extreme sorrow. Compare 2 Kings 6:30; Job 16:15.Ashes ( σποδῷ )As a sign of mourning. Defiling one's self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks. Thus Homer describes Achilles on hearing of the death of Patroclus:“Grasping in both handsThe ashes of the hearth, he showered them o'er His head, and soiled with them his noble face.”Iliad, xviii., 28.And Priam, mourning for Hector:“In the midst the aged manSat with a cloak wrapped round him, and much dust Strewn on his head and neck, which, when he rolled Upon the earth, he gathered with his hands.”Iliad, xxiv., 162-5.See 1 Samuel 4:12; 2 Samuel 1:2; 2 Samuel 13:19; Job 2:12; Revelation 18:19. In Judith 4:14,15, in the mourning over the ravages of the Assyrians, the priests minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says: “Men, women, and children, with the body exposed above the waist, throw dust on their heads, or cover their faces with mud” (“Modern Egypt and Thebes”). Stifling with ashes was a Persian mode of punishment. Compare Apocrypha, 2 Maccabees 13:5-7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw herself into an apartment full of ashes, in order to escape the vengeance of their friends. [source]
Reverse Greek Commentary Search for Luke 10:13
Mentioned only here and in Luke 10:13. Proof of “the meagreness of our knowledge of Judaism in the time of Christ” (Plummer) and of the many things not told in our Gospels (John 21:25). We know something of Bethsaida and more about Capernaum as places of privilege. But (πλην plēn howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in Matthew 11:21 and Matthew 11:23. [source]
Σποδός ashes, only here, Matthew 11:21; Luke 10:13, in both instances in the phrase sackcloth and ashes. Often in lxx. Δαμάλις heiferN.T.oThe two examples selected cover the entire legal provision for removing uncleanness, whether contracted by sin or by contact with death. “The blood of bulls and goats” refers to the sin-offerings, perhaps especially to the annual atonement (Numbers 19) for purification from uncleanness contracted by contact with the dead. The Levitical law required two remedies: the Christian economy furnishes one for all phases of defilement. [source]
Old word, in N. T. only here, Matthew 11:21; Luke 10:13. Common in lxx. Of a heifer Old word Sanctify First-class condition, assumed as true. This ceremonial ritual does serve “for the cleansing The cow was αμωμον amōmon the individual καταρος katharos f0). [source]
Compare Matthew 24:29; Isaiah 50:3; Isaiah 13:10; Jeremiah 4:23; Ezekiel 32:7, Ezekiel 32:8; Joel 2:31; Joel 3:15; Amos 8:9, Amos 8:10; Micah 3:6. For sackcloth, see on Luke 10:13. [source]
Compare Ezekiel 27:30. See on Luke 10:13. [source]
The garb of preachers of repentance. Compare Isaiah 22:12; Jeremiah 4:8; Jonah 3:5; Matthew 3:4. For sackcloth see on Luke 10:13. [source]
Second aorist active of βαλλω ballō Χους Chous is old word (from χεω cheō to pour) for heap of earth, dust, in N.T. only here and Mark 6:11. Cf. Ezekiel 27:30; Luke 10:13. This is the dirge of the sea-folk (cf. Revelation 18:10, and Revelation 18:16). [source]