KJV: And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
YLT: 'And take heed to yourselves, lest your hearts may be weighed down with surfeiting, and drunkenness, and anxieties of life, and suddenly that day may come on you,
Darby: But take heed to yourselves lest possibly your hearts be laden with surfeiting and drinking and cares of life, and that day come upon you suddenly unawares;
ASV: But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare:
Προσέχετε | Take heed |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: προσέχω Sense: to bring to, bring near. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἑαυτοῖς | to yourselves |
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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μή‿ | lest |
Parse: Adverb Root: μή Sense: no, not lest. |
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ποτε | ever |
Parse: Conjunction Root: πότε Sense: when?, at what time?. |
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βαρηθῶσιν | be burdened |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: βαρέω Sense: to burden, weigh down, depress. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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καρδίαι | hearts |
Parse: Noun, Nominative Feminine Plural Root: καρδία Sense: the heart. |
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κραιπάλῃ | dissipation |
Parse: Noun, Dative Feminine Singular Root: κραιπάλη Sense: the giddiness and headache caused by drinking wine to excess. |
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μέθῃ | drunkenness |
Parse: Noun, Dative Feminine Singular Root: μέθη Sense: intoxication. |
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μερίμναις | cares |
Parse: Noun, Dative Feminine Plural Root: μέριμνα Sense: care, anxiety. |
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βιωτικαῖς | of life |
Parse: Adjective, Dative Feminine Plural Root: βιωτικός Sense: pertaining to life and the affairs of this life. |
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ἐπιστῇ | would come |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἐφίστημι Sense: to place at, place upon, place over. |
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ἐφ’ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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αἰφνίδιος | suddenly |
Parse: Adjective, Nominative Feminine Singular Root: αἰφνίδιος Sense: unexpected, sudden, unforeseen. |
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ἡμέρα | day |
Parse: Noun, Nominative 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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ἐκείνη | that |
Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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παγίς | a snare |
Parse: Noun, Nominative Feminine Singular Root: παγίς Sense: snare, trap, noose. |
Greek Commentary for Luke 21:34
First aorist passive subjunctive of βαρεω bareō an old verb to weigh down, depress, with μη ποτε mē pote surfeiting A rather late word, common in medical writers for the nausea that follows a debauch. Latin crapula, the giddiness caused by too much wine. Here only in the N.T. [source]
From μετυ methu (wine). Old word but in the N.T. only here and Romans 13:13; Galatians 5:21.Cares of this life (μεριμναις βιωτικαις merimnais biōtikais). Anxieties of life. The adjective βιωτικος biōtikos is late and in the N.T. only here and 1 Corinthians 6:3.Come on you Second aorist active subjunctive of επιστημι ephistēmi ingressive aorist. Construed also with μη ποτε mē pote Adjective in predicate agreeing with ημερα hēmera (day).As a snare (ως παγις hōs pagis). Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Anxieties of life. The adjective βιωτικος biōtikos is late and in the N.T. only here and 1 Corinthians 6:3. [source]
Second aorist active subjunctive of επιστημι ephistēmi ingressive aorist. Construed also with μη ποτε mē pote Adjective in predicate agreeing with ημερα hēmera (day).As a snare (ως παγις hōs pagis). Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Weighed down. Compare Luke 9:32; 2 Corinthians 5:4. [source]
Only here in New Testament. Derivation uncertain: akin to the Latin crapula,intoxication. Trench finds an equivalent in fulsomeness, in its original sense offulness. In the medical writings it is used of drunken nausea or headache. [source]
Compare are well drunk, John 2:10. This and kindred words in the New Testament always refer to intoxication, or that which intoxicates. See note on John 2:10. [source]
See on Matthew 6:25. [source]
The rendering is too general; though it might be difficult to give a better. Βίος , life, means life considered either as to its duration (1 Peter 4:3); the means of support (Mark 12:44; Luke 8:43; Luke 21:4; 1 John 3:17); or the manner of leading it (1 Timothy 2:2). The meaning here is pertaining to the support or luxury of life; and so in the only other passages where it occurs, 1 Corinthians 6:3, 1 Corinthians 6:4. The parallel is Matthew 6:31. Wyc., business of this life. [source]
Only here and 1 Thessalonians 5:3. [source]
Reverse Greek Commentary Search for Luke 21:34
Periphrastic past perfect of βαρεω bareō a late form for the ancient βαρυνω barunō (not in N.T. save Textus Receptus in Luke 21:34). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like βαρυνω barunō from βαρυς barus and that from βαρος baros weight, burden (Galatians 6:2). υπνωι Hupnōi is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Matthew 26:43) and of the hearts of many (Luke 21:34). [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Not here the physical organ of life (Luke 21:34), but the seat of spiritual life So translated as present active indicative plural second person and present active imperative of pisteuō The form is the same. Both may be indicative (ye believe and ye believe), both may be imperative (believe and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark 11:22), “keep on believing in God and in me.” [source]
The full phrase had τον νουν ton noun hold your mind on yourselves (or other object in the dative), as often in old writers and in Job 7:17. But the ancients often used the idiom with νουν noun understood, but not expressed as here and Acts 5:35; Luke 12:1; Luke 17:3; Luke 21:34; 1 Timothy 1:4; 1 Timothy 3:8; 1 Timothy 4:13. Επεχε Epeche is so used in 1 Timothy 4:16. [source]
See on Luke 21:34; see on John 2:10. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
See on Luke 21:34. [source]
See Luke 21:34, Luke 21:36. Often in N.T. of a person coming suddenly upon another; as Luke 2:9; Luke 24:4; Acts 4:1; Acts 12:7. [source]
Ολετρος Olethros old word from ολλυμι ollumi to destroy. See also 2 Thessalonians 1:9. Αιπνιδιος Aiphnidios old adjective akin to απνω aphnō and in N.T. only here and Luke 21:34 where Westcott and Hort spell it επνιδιος ephnidios Cometh upon them (αυτοις επισταται autois epistatai). Unaspirated form instead of the usual επισταται ephistatai (present middle indicative) from επιστημι ephistēmi perhaps due to confusion with επισταμαι epistamai As travail upon a woman with child Earlier form ωδις ōdis for birth-pang used also by Jesus (Mark 13:8; Matthew 24:8). Technical phrase for pregnancy, to the one who has it in belly (cf. Matthew 1:18 of Mary). They shall in no wise escape (ου μη εκπυγωσιν ou mē ekphugōsin). Strong negative like that in 1 Thessalonians 4:15 ου μη ou mē (double negative) and the second aorist active subjunctive. [source]
Our very word “analysis.” Old word from αναλυω analuō to loosen up or back, to unloose. Only here in N.T., though αναλυσαι analusai for death is used by Paul in Philemon 1:23 which see for the metaphor. Is come (επεστηκεν ephestēken). Perfect active indicative of επιστημι ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]
Perfect active indicative of επιστημι ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]