KJV: For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.
YLT: for as the lightning that is lightening out of the one part under heaven, to the other part under heaven doth shine, so shall be also the Son of Man in his day;
Darby: For as the lightning shines which lightens from one end under heaven to the other end under heaven, thus shall the Son of man be in his day.
ASV: for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day.
| ἀστραπὴ | lightning |
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Parse: Noun, Nominative Feminine Singular Root: ἀστραπή Sense: lightning. |
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| ἀστράπτουσα | flashing |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: ἀστράπτω Sense: to lighten. |
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| τῆς | the [one end] |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανὸν | sky |
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Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| τὴν | the [other end] |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὑπ’ | of the |
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Parse: Preposition Root: ὑπό Sense: by, under. |
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| λάμπει | shines |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐπιλάμπω Sense: to shine. |
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| οὕτως | thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| ἔσται | will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπου | of Man |
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Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative 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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| 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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Greek Commentary for Luke 17:24
An old and common verb, though only here and Luke 24:4 in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else. [source]
Only here and Luke 24:4. [source]
Reverse Greek Commentary Search for Luke 17:24
Only here and Luke 17:24, Akin to ἀστράπη , lightning. See on bright shining, Luke 11:36 and compare Luke 17:24. [source]
Men, not women. Mark 16:5 speaks of a young man Second aorist active indicative of επιστημι ephistēmi This common verb usually means to step up suddenly, to burst upon one.In dazzling apparel This is the correct text. This common simplex verb occurs only twice in the N.T., here and Luke 17:24 (the Transfiguration). It has the same root as αστραπη astrapē (lightning). The “men” had the garments of “angels.” [source]
This is the correct text. This common simplex verb occurs only twice in the N.T., here and Luke 17:24 (the Transfiguration). It has the same root as αστραπη astrapē (lightning). The “men” had the garments of “angels.” [source]
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]