KJV: And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
YLT: and they shall fall by the mouth of the sword, and shall be led captive to all the nations, and Jerusalem shall be trodden down by nations, till the times of nations be fulfilled.
Darby: And they shall fall by the edge of the sword, and be led captive into all the nations; and Jerusalem shall be trodden down of the nations until the times of the nations be fulfilled.
ASV: And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
| πεσοῦνται | they will fall |
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Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: πίπτω Sense: to descend from a higher place to a lower. |
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| στόματι | by [the] edge |
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Parse: Noun, Dative Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| μαχαίρης | of [the] sword |
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Parse: Noun, Genitive Feminine Singular Root: μάχαιρα Sense: a large knife, used for killing animals and cutting up flesh. |
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| αἰχμαλωτισθήσονται | will be led captive |
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Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: αἰχμαλωτίζω Sense: to lead away captive. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἔθνη | nations |
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Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| Ἰερουσαλὴμ | Jerusalem |
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Parse: Noun, Nominative Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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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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| πατουμένη | trodden down |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: πατέω Sense: to tread. |
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| ἐθνῶν | [the] Gentiles |
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Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| ἄχρι | until |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| οὗ | that |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| πληρωθῶσιν | are fulfilled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| (καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| καιροὶ | [the] times |
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Parse: Noun, Nominative Masculine Plural Root: καιρός Sense: due measure. |
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| ἐθνῶν | of [the] Gentiles |
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Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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Greek Commentary for Luke 21:24
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]
Future passive of αιχμαλωτιζω aichmalōtizō from αιχμη aichmē spear and αλωτος halōtos Here alone in the literal sense in the N.T.Shall be trodden under foot (εσται πατουμενη estai patoumenē). Future passive periphrastic of πατεω pateō to tread, old verb.Until the times of the Gentiles be fulfilled First aorist passive subjunctive with αχρι ου achri hou like εως ου heōs hou What this means is not clear except that Paul in Romans 11:25 shows that the punishment of the Jews has a limit. The same idiom appears there also with αχρι ου achri hou and the aorist subjunctive. [source]
Future passive periphrastic of πατεω pateō to tread, old verb. [source]
First aorist passive subjunctive with αχρι ου achri hou like εως ου heōs hou What this means is not clear except that Paul in Romans 11:25 shows that the punishment of the Jews has a limit. The same idiom appears there also with αχρι ου achri hou and the aorist subjunctive. [source]
Reverse Greek Commentary Search for Luke 21:24
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]