KJV: When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
YLT: 'Whenever, therefore, ye may see the abomination of the desolation, that was spoken of through Daniel the prophet, standing in the holy place (whoever is reading let him observe)
Darby: When therefore ye shall see the abomination of desolation, which is spoken of through Daniel the prophet, standing in what is a holy place, (he that reads let him understand,)
ASV: When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand),
| ἴδητε | you shall see |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| βδέλυγμα | abomination |
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Parse: Noun, Accusative Neuter Singular Root: βδέλυγμα Sense: a foul thing, a detestable thing. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐρημώσεως | of desolation |
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Parse: Noun, Genitive Feminine Singular Root: ἐρήμωσις Sense: a making desolate, desolation. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ῥηθὲν | having been spoken of |
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Parse: Verb, Aorist Participle Passive, Accusative Neuter Singular Root: λέγω Sense: to utter, speak, say. |
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| Δανιὴλ | Daniel |
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Parse: Noun, Genitive Masculine Singular Root: Δανιήλ Sense: the name of a Jewish prophet, noted for his wisdom and prophecies. |
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| προφήτου | prophet |
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Parse: Noun, Genitive Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| ἑστὸς | standing |
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Parse: Verb, Perfect Participle Active, Accusative Neuter Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ἐν | in [the] |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| τόπῳ | place |
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Parse: Noun, Dative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| ἁγίῳ | holy |
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Parse: Adjective, Dative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀναγινώσκων | reading |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀναγινώσκω Sense: to distinguish between, to recognise, to know accurately, to acknowledge. |
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| νοείτω | let him understand |
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Parse: Verb, Present Imperative Active, 3rd Person Singular Root: νοέω Sense: to perceive with the mind, to understand, to have understanding. |
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Greek Commentary for Matthew 24:15
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]
This parenthesis occurs also in Mark 13:14. It is not to be supposed that Jesus used these words. They were inserted by Mark as he wrote his book and he was followed by Matthew. [source]
The cognate verb, βδελύσσομαι , means to feel a nausea or loathing for food: hence used of disgust generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chronicles 15:8; Jeremiah 13:27; Ezekiel 11:21; Daniel 9:27; Daniel 11:31. It is used as equivalent to idol in 1 Kings 11:17; Deuteronomy 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Leviticus 11:11; Deuteronomy 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament use of the word. Compare Luke 16:15; Revelation 17:4, Revelation 17:5; Revelation 21:27. It does not denote mere physical or aesthetic disgust. The reference here is probably to the occupation of the temple precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that, after the burning of the temple the Romans brought their ensigns and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor. [source]
Reverse Greek Commentary Search for Matthew 24:15
See on Matthew 24:15. [source]
Matthew 24:15 has “standing in the holy place” So the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See Matthew 24:15 for this phrase and the parenthesis inserted in the words of Jesus (“Let him that readeth understand”). See also Matthew 24:16-25 for discussion of details in Mark 13:14-22. [source]
See on Matthew 24:15. [source]
See note on Matthew 24:15 and note on Mark 13:14 for this lxx word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders. [source]
Second perfect active neuter singular participle of an old ετω ethō (Homer), to be accustomed. Literally according to what was customary to him This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.Stood up (ανεστη anestē). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.To read Second aorist active infinitive of αναγινωσκω anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
Second aorist active infinitive of αναγινωσκω anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
Place, the temple and city (Acts 6:13; Acts 21:28; Matthew 24:15). Nation, the civil organization. See on 1 Peter 2:9; see on Luke 2:32. In the Sanhedrim were many devoted adherents of Rome, and the rest were well aware of the weakness of the national power. [source]
Dative of disadvantage. “Used here for the first time as a name for the Christians” (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (Acts 9:32, Acts 9:41; Acts 26:10; 1 Corinthians 1:2, etc.). This common word is from το αγος to hagos religious awe or reverence and is applied to God‘s name (Luke 1:49), God‘s temple (Matthew 24:15), God‘s people as set apart for God (Luke 1:70; Luke 2:23; Romans 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy. [source]
The verb means originally to turn away from a thing on account of the stench. See on abomination, Matthew 24:15. [source]
Old word to make foul, to stink, to have abhorrence for. In lxx, in N.T. only here and Revelation 21:8. The very word used by Jesus to express their horror of idols See note on Matthew 24:15 for “abomination.” [source]
N.T.oClass. lxx, Proverbs 17:15; 2 Maccabees 1:27. See on βδέλυγμα abomination Matthew href="/desk/?q=mt+24:15&sr=1">Matthew 24:15, and comp. Revelation 17:4, Revelation 17:5; Revelation 21:27. The kindred verb, βδελύσσεσθαι abhor Romans 2:22; Revelation 21:8. [source]
First aorist active indicative of ακουω akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν gegonasin). Second perfect active indicative of γινομαι ginomai antichrists (αντιχριστοι πολλοι antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
See on abomination, Matthew 24:15. Properly, defiled with abominations. [source]
See on Matthew 24:15. [source]
“The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.He shall make war with them (ποιησει μετ αυτων πολεμον poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).He shall overcome them Future active of νικαω nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.And kill them (και αποκτενει kai apoktenei). Future active of αποκτεινω apokteinō Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.” [source]
Accusative retained after this passive verb of clothing, as so often. Πορπυρους Porphurous is old adjective for purple (from πορπυρα porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος kokkinos Perfect passive participle of χρυσοω chrusoō old verb, to gild, to adorn with gold, here alone in N.T.With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.Full of abominations Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]