The Meaning of Luke 21:2 Explained

Luke 21:2

KJV: And he saw also a certain poor widow casting in thither two mites.

YLT: and he saw also a certain poor widow casting there two mites,

Darby: but he saw also a certain poor widow casting therein two mites.

ASV: And he saw a certain poor widow casting in thither two mites.

KJV Reverse Interlinear

And  he saw  also  a certain  poor  widow  casting  in thither  two  mites. 

What does Luke 21:2 Mean?

Context Summary

Luke 21:1-4 - David's Lord Testing Men And Women
It was the Master's turn to question. As man, He was David's descendant and son; as the Son of God, He was his Lord. Though it sealed His doom, our Lord tore the veil from before these hypocrites, that when He had passed, His followers might be warned against these sunken rocks, Judges 1:12.
We note the difference between the false teachers, who devoured widows' houses, and the true Leader and Teacher, who set so high a value on a widow's gift. Our gifts to God should cost us something, else they are not reckoned in the accounts of eternity. The real value of a gift is to be estimated by what is left behind. Remember that the fragrance and beauty of this act have lasted, while the stones of the Temple have crumbled to dust. Holy deeds are imperishable! Jesus is still sitting by the treasury, watching and estimating our gifts. [source]

Chapter Summary: Luke 21

1  Jesus commends the poor widow
5  He foretells the destruction of the temple, and of the city Jerusalem;
25  the signs also which shall be before the last day
34  He exhorts them to be watchful

Greek Commentary for Luke 21:2

Poor [πενιχραν]
A rare word from πενης — penēs Latin penuria and Greek πειναω — peinaō to be hungry are kin to it. Here only in the N.T. Mark 12:42 has πτωχη — ptōchē a more common word from πτωσσω — ptōssō to be frightened, to strike and hide from fear, to be in beggary. And Luke uses this adjective also of her in Luke 21:3. [source]
Poor []
See on Matthew 5:3. [source]
Mites []
See on Mark 12:42. [source]

Reverse Greek Commentary Search for Luke 21:2

Matthew 6:2 Sound a trumpet [σαλπίσης]
There seems to be no trace of any such custom on the part of almsgivers, so that the expression must be taken as a figurative one for making a display. It is just possible that the figure may have been suggested by the “trumpets” of the temple treasury - thirteen trumpet-shaped chests to receive the contributions of worshippers. (See Luke 21:2.) [source]
Matthew 5:3 The poor [οἱ πρωχιὸ]
Three words expressing poverty are found in the New Testament. Two of them, πὲνης and πενιχρός , are kindred terms, the latter being merely a poetic form of the other, and neither of these occurs more than once (Luke 21:2; 2 Corinthians 9:9). The word used in this verse is therefore the current word for poor, occurring thirty-four times, and covering every gradation of want; so that it is evident that the New Testament writers did not recognize any nice distinctions of meaning which called for the use of other terms. Luke, for instance (Luke 21:2, Luke 21:3), calls the widow who bestowed her two mites both πενιχρὰν and πρωχὴ . Nevertheless, there is a distinction, recognized by both classical and ecclesiastical writers. While ὁ πένης is of narrow means, one who “earns a scanty pittance,” πρωχός is allied to the verb πτώσσειν , to crouch or cringe, and therefore conveys the idea of utter destitution, which abjectly solicits and lives by alms. Hence it is applied to Lazarus (Luke 16:20, Luke 16:22), and rendered beggar. Thus distinguished, it is very graphic and appropriate here, as denoting the utter spiritual destitution, the consciousness of which precedes the entrance into the kingdom of God, and which cannot be relieved by one's own efforts, but only by the free mercy of God. (See on 2 Corinthians 6:10; and see 2 Corinthians 8:9.) [source]
Matthew 24:15 The abomination of desolation [το βδελυγμα της ερεμωσεως]
An allusion to Daniel 9:27; Daniel 11:31; Daniel 12:11. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1 Maccabees 1:54, 59; 6:7; 2 Maccabees 6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke 21:20) in the temple, an application of the words of Daniel to this dread event. The verb βδελυσσομαι — bdelussomai is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke 16:15; Revelation 17:4). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor. [source]
Matthew 6:2 Sound not a trumpet [μη σαλπισηις]
Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke 21:2). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. So it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that “the hypocrites” (οι υποκριται — hoi hupokritai) do this very thing. This is an old word for actor, interpreter, one who personates another, from υποκρινομαι — hupokrinomai to answer in reply like the Attic αποκρινομαι — apokrinomai Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. [source]
Luke 4:37 The fame [ἦχος]
Lit., noise. Rev., rumor. Only here, Luke 21:25, where the correct reading is ἤχους ,the roaring, and Acts 2:2. Hebrews 12:19 is a quotation from the Septuagint. It is the word used in Acts 2:2 of the mighty rushing wind at Pentecost. Mark uses ἀκοὴ , in its earlier sense of a report. The same word occurs in Luke, but always in the sense in which medical writers employed it - hearing or the ears. See Luke 7:1; Acts 17:20; Acts 28:26. Ἦχος , was the medical term for sound in the ears or head. Hippocrates uses both words together: “the ears ( ἀκοαὶ ) are full of sound ( ἤχου );” and Aretaeus of the noise of the sea, as sa40" translation="">Luke 21:25.sa40 [source]
Luke 21:26 Shall be shaken [σαλευθήσονται]
Compare Matthew 11:7; Luke 6:38; Acts 4:31; Hebrews 12:26, Hebrews 12:27. The root of the verb is the same as that of billows, Luke 21:25. [source]
Luke 16:24 Cool [καταψύχειν]
Only here in New Testament. Common in medical language. See on Luke 21:26. Compare the exquisite passage in Dante, where Messer Adamo, the false coiner, horribly mutilated, and in the lowest circle of Malebolge, says:“I had, while living, much of what I wished;And now, alas! a drop of water crave. The rivulets that from the verdant hills-DIVIDER-
Of Cassentin descend down into Arno,-DIVIDER-
Making their channels to be soft and cold, Ever before me stand, and not in vain:-DIVIDER-
For far more doth their image dry me up-DIVIDER-
Than the disease which strips my face of flesh.”Inferno, xxx., 65 sq. [source]

Luke 1:24 Conceived [συνελαβεν]
Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24, Luke 1:31, Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν — en gastri echein Luke 21:23; εγκυος — egkuos Luke 2:5; στειρα — steira Luke 1:7; ατεκνος — ateknos Luke 20:28). [source]
Luke 12:59 The last mite [το εσχατον λεπτον]
From λεπω — lepō to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and Luke 21:2; Mark 12:42 (the poor widow‘s mite) which see note. [source]
Luke 21:20 Then know [τοτε γνωτε]
Second aorist active imperative of γινωσκω — ginōskō Christians did flee from Jerusalem to Pella before it was too late as directed in Luke 21:21; Mark 13:14.; Matthew 24:16. [source]
Luke 21:24 Edge of the sword [στοματι μαχαιρης]
Instrumental case of στοματι — stomati which means “mouth” literally (Genesis 34:26). This verse like the close of Luke 21:22 is only in Luke. Josephus (War, VI. 9.3) states that 1, 100, 000 Jews perished in the destruction of Jerusalem and 97, 000 were taken captive. Surely this is an exaggeration and yet the number must have been large. [source]
Luke 4:37 Went forth a rumour [εχεπορευετο ηχος]
Imperfect middle, kept on going forth. Our very word εχο — echo in this word. Late Greek form for ηχω — ēchō in the old Greek. Used for the roar of the waves on the shore. So in Luke 21:25. Vivid picture of the resounding influence of this day‘s work in the synagogue, in Capernaum. [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]

John 4:35 Say not ye? [Ουχ υμεις λεγετε]
It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. There are yet four months The use of ετι — eti (yet) and the fact that the space between seedtime and harvest is longer than four months “And the harvest First aorist active imperative of επαιρω — epairō Deliberate looking as in John 6:5 where τεαομαι — theaomai also is used as here. Fields Cultivated or ploughed ground as in Luke 21:21. White Ripened grain like grey hair (Matthew 5:36). Already unto harvest Probably ηδη — ēdē (already) goes with John 4:36. The Samaritans could already be seen approaching and they were the field “white for harvest.” This is the meaning of Christ‘s parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in Matt 13. [source]
Acts 5:5 Gave up the ghost [ἐξέψυξε]
Used by Luke only. A rare word, occurring in the Septuagint, and in medical writers. See Ezekiel 21:7, “Every spirit shall faint. ” See, also, on failing, Luke 21:26. [source]
Acts 12:11 Now I know of a truth [νυν οιδα αλητως]
There was no further confusion of mind that it was an ecstasy as in Acts 10:10. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 a.m. Delivered me (εχειλατο με — exeilato me). Second aorist middle indicative of εχαιρεω — exaireō The Lord rescued me of himself by his angel. Expectation Old word from προσδοκαω — prosdokaō to look for. In the N.T. only here and Luke 21:26. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves. [source]
Acts 12:11 Expectation [προσδοκιας]
Old word from προσδοκαω — prosdokaō to look for. In the N.T. only here and Luke 21:26. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves. [source]
Acts 2:2 A sound [ηχος]
Our εχο — echo Old word, already in Luke 4:37 for rumour and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). Πνοη — Pnoē (wind) is used here (in the N.T. only here and Acts 17:25 though old word) probably because of the use of πνευμα — pneuma in Acts 2:4 of the Holy Spirit. In John 3:5-8 πνευμα — pneuma occurs for both wind and Spirit. Filled (επληρωσεν — eplērōsen). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). They were sitting Periphrastic imperfect middle of κατημαι — kathēmai f0). [source]
Romans 7:23 Bringing into captivity [αἰχμαλωτίζοντα]
Only here, 2 Corinthians 10:5, and Luke 21:24. See on captives, Luke 4:18. The warlike figure is maintained. Lit., making me prisoner of war. [source]
Romans 3:24 Redemption [ἀπολυτρώσεως]
From ἀπολυτρόω toredeem by paying the λύτρον priceMostly in Paul. See Luke 21:28; Hebrews 9:15; Hebrews 11:35. The distinction must be carefully maintained between this word and λύτρον ransomThe Vulgate, by translating both redemptio, confounds the work of Christ with its result. Christ's death is nowhere styled λύτρωσις redemptionHis death is the λύτρον ransomfiguratively, not literally, in the sense of a compensation; the medium of the redemption, answering to the fact that Christ gave Himself for us. [source]
Romans 7:23 Bringing me into captivity [αιχμαλωτιζοντα]
See note on this late and vivid verb for capture and slavery Luke 21:24; note on 2 Corinthians 10:5. Surely it is a tragic picture drawn by Paul with this outcome, “sold under sin” (Romans 7:14), “captivity to the law of sin” (Romans 7:23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds. [source]
Romans 7:23 Warring against [αντιστρατευομενον]
Rare verb (Xenophon) to carry on a campaign against. Only here in N.T. The law of my mind (τωι νομωι του νοος — tōi nomōi tou noos). The reflective intelligence Paul means by νοος — noos “the inward man” of Romans 7:22. It is this higher self that agrees that the law of God is good (Romans 7:12, Romans 7:16, Romans 7:22). Bringing me into captivity See note on this late and vivid verb for capture and slavery Luke 21:24; note on 2 Corinthians 10:5. Surely it is a tragic picture drawn by Paul with this outcome, “sold under sin” (Romans 7:14), “captivity to the law of sin” (Romans 7:23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds. [source]
1 Corinthians 13:1 I am become [γεγονα]
Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, “I am already become.” Sounding brass Old words. Brass was the earliest metal that men learned to use. Our word echoing is ηχων — ēchōn present active participle. Used in Luke 21:25 of the roaring of the sea. Only two examples in N.T. [source]
1 Corinthians 7:26 The present distress [τὴν ἐνεστῶσαν ἀνάγκην]
Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
1 Corinthians 13:1 But have not love [αγαπην δε μη εχω]
This is the crux of the chapter. Love is the way par excellence of 1 Corinthians 12:31. It is not yet clearly certain that αγαπη — agapē (a back-formation from αγαπαω — agapaō) occurs before the lxx and the N.T. Plutarch used αγαπησις — agapēsis Deissmann (Bible Studies, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See Light from the Ancient East, p. 75 for details. The rarity of αγαπη — agapē made it easier for Christians to use this word for Christian love as opposed to ερως — erōs (sexual love). See also Moffatt‘s Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit αγαπη — agapē at all (both toward God and man). Charity (Latin caritas) is wholly inadequate. “Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?” (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. I am become (γεγονα — gegona). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, “I am already become.” Sounding brass (χαλχος ηχων — chalchos ēchōn). Old words. Brass was the earliest metal that men learned to use. Our word echoing is ηχων — ēchōn present active participle. Used in Luke 21:25 of the roaring of the sea. Only two examples in N.T. Clanging cymbal Cymbal old word, a hollow basin of brass. Αλαλαζω — Alalazō old onomatopoetic word to ring loudly, in lament (Mark 5:38), for any cause as here. Only two N.T. examples. [source]
1 Corinthians 15:41 For one star differeth from another star in glory [αστηρ γαρ αστερος διαπερει εν δοχηι]
A beautiful illustration of Paul‘s point. Αστερος — Asteros is the ablative case after διαπερει — diapherei (old verb διαπερω — diapherō Latin differo, our differ, bear apart). On αστηρ — astēr see Matthew 2:7 and on αστρον — astron see Luke 21:25. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul‘s argument. [source]
1 Corinthians 7:26 By reason of the present distress [δια την ενεστωσαν αναγκην]
The participle ενεστωσαν — enestōsan is second perfect active of ενιστημι — enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη — Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν — huparchein) after νομιζω — nomizō is repeated with recitative οτι — hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι — hoti kalon anthrōpōi to houtōs einai). The use of the article το — to with ειναι — einai compels this translation. Probably Paul means for one (αντρωπωι — anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν — estin is not expressed. He uses καλον — kalon (good) as in 1 Corinthians 7:1. [source]
2 Corinthians 7:11 Revenge [ἐκδίκησιν]
An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luke 18:3; see on Luke 21:22. The word has, however, the sense of requital (see on Romans 12:19; compare 2 Thessalonians 1:8), and carries with it, etymologically, the sense of vindication, as Luke 18:7, Luke 18:8. Bengel remarks that the six results of godly sorrow fall into pairs: clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender. [source]
2 Corinthians 2:4 Anguish [συνοχῆς]
Only here and Luke 21:25. Lit., a holding together, constraining, or compressing. See on taken, Luke 4:38. So anguish, from the Latin, angere to choke: anger, which, in earlier English, means affiction, mental torture: anxious: the Latin anguis a snake, marking the serpent by his throttling. In Sanscrit, anhas, from the same root, was the name for sin, the throttler. It reappears obscurely in our medical term quinsy, which was originally quinancy, Greek κυνάγκη dog-throttlingmed., cynanche f0. [source]
2 Corinthians 10:5 Bringing every thought into captivity [αιχμαλωτιζοντες παν νοημα]
Present active participle of αιχμαλωτιζω — aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος — aichmalōtos captive in war See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11. [source]
2 Corinthians 2:4 Anguish [συνοχης]
Ablative case after εκ — ek (out of). Old word from συνεχω — sunechō to hold together. So contraction of heart (Cicero, contractio animi), a spiritual angina pectoris. In N.T. only here and Luke 21:25. [source]
2 Corinthians 7:11 Clearing of yourselves [απολογια]
In the old notion of απολογια — apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν — aganaktēsin). Old word, only here in N.T. From αγανακτεο — aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω — ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους — hagnous). Kin to αγιος — hagios (αζω — hazō to reverence), immaculate. [source]
2 Corinthians 7:11 Avenging [εκδικησιν]
Late word from εκδικεω — ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους — hagnous). Kin to αγιος — hagios (αζω — hazō to reverence), immaculate. [source]
2 Corinthians 10:5 Every high thing that is exalted [παν υπσωμα επαιρομενον]
Same metaphor. υπσωμα — Hupsōma from υπσοω — hupsoō is late Koiné{[28928]}š word (in lxx, Plutarch, Philo, papyri) for height and that figure carried on by επαιρομενον — epairomenon Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul‘s skill and courage today. Bringing every thought into captivity (αιχμαλωτιζοντες παν νοημα — aichmalōtizontes pān noēma). Present active participle of αιχμαλωτιζω — aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος — aichmalōtos captive in war (αιχμη — aichmē spear, αλωτος — halōtos verbal of αλισκομαι — haliskomai to be taken). See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11. To the obedience of Christ Objective genitive, “to the obedience unto Christ.” That is Paul‘s conception of intellectual liberty, freedom in Christ. Deissmann (St. Paul, p. 141) calls this “the mystic genitive.” [source]
2 Corinthians 7:11 Earnest care [σπουδην]
Diligence, from σπευδω — speudō to hasten. Cf. Romans 12:11. Yea (αλλα — alla). Not adversative use of αλλα — alla but copulative as is common (half dozen examples here). Clearing of yourselves In the old notion of απολογια — apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν — aganaktēsin). Old word, only here in N.T. From αγανακτεο — aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω — ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους — hagnous). Kin to αγιος — hagios (αζω — hazō to reverence), immaculate. [source]
1 Thessalonians 3:7 Affliction [ἀνάγκῃ]
Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23. [source]
2 Thessalonians 2:2 Shaken [σαλευθῆναι]
From σάλος the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; Matthew 24:29; Acts 4:31; Hebrews 12:26. [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]

Hebrews 12:26 Shook [ἐσάλευσεν]
See on Luke 21:26, and comp. σάλος tossingor swell of the sea, Luke 21:25. See Judges 5:4; Psalm 113:7. [source]
Hebrews 12:19 Sound of a trumpet [σάλπιγγος ἤχῳ]
See Exodus 19:16, Exodus 19:19; Exodus 20:18. Ηχος a noise, almost entirely in Luke and Acts. See Luke 4:37; Acts 2:2; comp. lxx, 1 Samuel 14:19. Of the roar of the waves, Luke 21:25; comp. lxx, 76:17. A rumor or report, see on Luke href="/desk/?q=lu+4:37&sr=1">Luke 4:37, and comp. lxx, 1 Samuel 4:16; Psalm 9:6. It does not occur in the O.T. narrative of the giving of the law, where we have φωνή voicesee lxx, Exodus 19:13, Exodus 19:16, Exodus 19:19; Exodus 20:18. For φωνή σάλπιγγος voiceof a trumpet in N.T., see Revelation 1:10; Revelation 4:1; Revelation 8:13. Σάλπιγξ is a war-trumpet. [source]
Hebrews 11:30 Compassed about [κυκλωθέντα]
Comp. Luke 21:20; John 10:24. oP. [source]
Hebrews 4:12 Sharper than any two-edged sword [τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον]
Τομώτερος sharperfrom τέμνειν tocut, N.T.oolxx. The word of God has an incisive and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psalm 57:4; Psalm 59:7; Psalm 64:3; Ephesians 6:17. Philo calls his Logos ὁ τομεύς thecutter, as cutting chaos into distinct things, and so creating a kosmos. Ὑπὲρ thanis literally, above. Πᾶσαν anyis every. Δίσμοτον only here and Revelation 1:16; Revelation 2:12, lit. two-mouthed. In lxx always of a sword. See Judges 3:16; Psalm 149:6; Proverbs 5:4; Colossians 900); of rivers with two mouths (Polyb. xxxiv. 10,5). Στόμα mouthof the edge of a sword, Luke href="/desk/?q=lu+21:24&sr=1">Luke 21:24; Hebrews 11:34. Often in lxx, as Genesis 34:26; Joshua 10:28, Joshua 10:33, Joshua 10:35, Joshua 10:37, Joshua 10:39; Judges 1:8. So occasionally in Class., as Homer, Il. xv. 389. Κατεσθίειν or κατέσθειν todevour is used of the sword, Deuteronomy 32:42; 2 Samuel 2:26; Isaiah 31:8; Jeremiah 2:30, etc. Μάχαιρα swordin Class. a dirk or dagger: rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, ξίφος (not in N.T. but occasionally in lxx). Ῥομφαία , Luke 2:35(see note), elsewhere only in Revelation, very often in lxx, is a large broadsword. In lxx of Goliath's sword, 1 Samuel 17:51 [source]
Hebrews 12:19 Unto blackness [γνοπωι]
Dative case of γνοπος — gnophos (late form for earlier δνοπος — dnophos and kin to νεπος — nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4, 2 Peter 2:15. Tempest Old word from τυω — thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος — Echos is an old word (our εχο — echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη — phōnē (voice) just before, genitive case with ακουσαντες — akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι — paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι — prostithēmi old word to add, here with accusative of general reference (λογον — logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη — mē with the infinitive because of the negative idea in παρηιτησαντο — parēitēsanto as in Galatians 5:7. [source]
Hebrews 9:12 Through his own blood [δια του ιδιου αιματος]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω — heuriskō simultaneous action with εισηλτεν — eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις — Lutrōsis (from λυτροω — lutroō) is a late word for the act of ransoming (cf. λυτρον — lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις — apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν — aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
Revelation 6:12 Earthquake [σεισμὸς]
Lit., shaking. Used also of a tempest. See on Matthew 8:24, and compare Matthew 24:7. The word here is not necessarily confined to shaking the earth. In Matthew 24:29, it is predicted that the powers of the heavens shall be shaken ( σαλευθήσονται , see on Luke 21:26). Here also the heaven is removed (Revelation 6:14). Compare Hebrews 12:26, where the verb σείω toshake (kindred with σεισμὸς ) is used. [source]
Revelation 1:16 A sharp, two-edged sword [ῥομφαία δίστομος ὀξεῖα]
The (Greek order is a sword, two-edged, sharp. For the peculiar word for sword see on Luke 2:35. Two-edged is, literally, two-mouthed. See on edge, Luke 21:24. Homer speaks of poles for sea-fighting, “clad on the tip ( στόμα , mouth ) with brass.” [source]
Revelation 1:7 Behold, he cometh with the clouds [ιδου ερχεται μετα των νεπελων]
Futuristic present middle indicative of ερχομαι — erchomai a reminiscence of Daniel 7:13 (Theodotion). “It becomes a common eschatological refrain” (Beckwith) as in Mark 13:26; Mark 14:62; Matthew 24:30; Matthew 26:64; Luke 21:27. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration” (Vincent). [source]
Revelation 1:16 In his right hand [εν τηι δεχιαι χειρι]
For safe keeping as in John 10:28.Seven stars (αστερας επτα — asteras hepta). Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear.Proceeded Present middle participle of εκπορευομαι — ekporeuomai old compound (Matthew 3:5) used loosely again like εχων — echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια — Romphaia (as distinct from μαχαιρα — machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα — stoma used with μαχαιρης — machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις — opsis). Old word (from οπτω — optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει — phainei see John 1:5. [source]
Revelation 1:16 Proceeded [εκπορευομενη]
Present middle participle of εκπορευομαι — ekporeuomai old compound (Matthew 3:5) used loosely again like εχων — echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια — Romphaia (as distinct from μαχαιρα — machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα — stoma used with μαχαιρης — machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις — opsis). Old word (from οπτω — optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει — phainei see John 1:5. [source]
Revelation 11:2 They shall tread under foot [πατησουσιν]
Future active of πατεω — pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24. [source]
Revelation 11:18 The time of the dead to be judged [ο καιρος των νεκρων κριτηναι]
For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give. [source]
Revelation 11:2 Leave without [εκβαλε εχωτεν]
Literally, “cast without” (second aorist active imperative of εκβαλλω — ekballō not measure it Prohibition with μη — mē and the first aorist active (ingressive) subjunctive of μετρεω — metreō This outer court is left to its fate. In Herod‘s temple the outer court was marked off from the inner by “the middle wall of partition” Future active of πατεω — pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.Forty and two months Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness. [source]
Revelation 11:18 Thy wrath came [ηλτεν η οργη σου]
Second aorist active indicative of ερχομαι — erchomai the prophetic aorist again. The Dies Irae is conceived as already come.The time of the dead to be judged (ο καιρος των νεκρων κριτηναι — ho kairos tōn nekrōn krithēnai). For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give.Their reward This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους — tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον — dounai ton misthon though some MSS. have the dative τοις μικροις — tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω — diaphtheirō carrying on the construction with καιρος — kairos Note τους διαπτειροντας — tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω — diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]
Revelation 6:15 The chief captains [οι χιλιαρχοι]
The commanders of thousands, the military tribunes (Mark 6:21; Revelation 19:18).The rich (οι πλουσιοι — hoi plousioi). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James 5:4.).The strong Who usually scoff at fear. See the list in Revelation 13:16; Revelation 19:18. Cf. Luke 21:26.Every bondman (πας δουλος — pās doulos) and freeman (και ελευτερος — kai eleutheros). The two extremes of society.Hid themselves in the caves and in the rocks of the mountains Based on Isaiah 2:10, Isaiah 2:18. First aorist active indicative of κρυπτω — kruptō with the reflexive pronoun. For the old word σπηλαιον — spēlaion see Matthew 21:13; Hebrews 11:38. Ορεων — Oreōn is the uncontracted Ionic form (for ορων — orōn) of the genitive plural of ορος — oros (mountain). [source]
Revelation 6:15 The strong [οι ισχυροι]
Who usually scoff at fear. See the list in Revelation 13:16; Revelation 19:18. Cf. Luke 21:26.Every bondman (πας δουλος — pās doulos) and freeman (και ελευτερος — kai eleutheros). The two extremes of society.Hid themselves in the caves and in the rocks of the mountains Based on Isaiah 2:10, Isaiah 2:18. First aorist active indicative of κρυπτω — kruptō with the reflexive pronoun. For the old word σπηλαιον — spēlaion see Matthew 21:13; Hebrews 11:38. Ορεων — Oreōn is the uncontracted Ionic form (for ορων — orōn) of the genitive plural of ορος — oros (mountain). [source]

What do the individual words in Luke 21:2 mean?

He saw then a certain widow poor casting in lepta two
εἶδεν δέ τινα χήραν πενιχρὰν βάλλουσαν ἐκεῖ λεπτὰ δύο

εἶδεν  He  saw 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
τινα  a  certain 
Parse: Interrogative / Indefinite Pronoun, Accusative Feminine Singular
Root: τὶς  
Sense: a certain, a certain one.
χήραν  widow 
Parse: Noun, Accusative Feminine Singular
Root: χήρα  
Sense: a widow.
πενιχρὰν  poor 
Parse: Adjective, Accusative Feminine Singular
Root: πενιχρός  
Sense: needy, poor.
βάλλουσαν  casting 
Parse: Verb, Present Participle Active, Accusative Feminine Singular
Root: βάλλω 
Sense: to throw or let go of a thing without caring where it falls.
λεπτὰ  lepta 
Parse: Noun, Accusative Neuter Plural
Root: λεπτός  
Sense: thin, small.
δύο  two 
Parse: Adjective, Accusative Neuter Plural
Root: δύο 
Sense: the two, the twain.

What are the major concepts related to Luke 21:2?

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