The Meaning of Matthew 24:2 Explained

Matthew 24:2

KJV: And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

YLT: and Jesus said to them, 'Do ye not see all these? verily I say to you, There may not be left here a stone upon a stone, that shall not be thrown down.'

Darby: And he answering said to them, Do ye not see all these things? Verily I say to you, Not a stone shall be left here upon a stone which shall not be thrown down.

ASV: But he answered and said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

KJV Reverse Interlinear

And  Jesus  said  unto them,  See ye  {5720} not  all  these things?  verily  I say  unto you,  There shall  not  be left  here  one stone  upon  another,  that  shall  not  be thrown down. 

What does Matthew 24:2 Mean?

Verse Meaning

All the things to which Jesus pointed the disciples were the buildings that they had just pointed out to Him. He then prefaced an important revelation with a characteristic emphatic introduction: "Truly I say to you," or "I tell you the truth." Jesus forecast the destruction of the temple complex that Herod the Great had begun building about20 B.C. and was not complete until A.D64. He used Old Testament language ( Jeremiah 26:6; Jeremiah 26:18; Micah 3:12; cf. Matthew 23:38; Matthew 26:61; Luke 23:28-31).
"This statement is given with great force because of the aorist passive subjunctive of the verb "to leave" with the double negative ou me (translated "not")." [1]
"The temple was made of huge stones, some of them many tons in size, carved out in the stone quarries underneath the city of Jerusalem. Such large stones could be dislodged only through deliberate force. The sad fulfillment was to come in A.D70 , only six years after the temple was completed, when the Roman soldiers deliberately destroyed the temple, prying off stones one by one and casting them into the valley below." [2]
". . . the Roman destruction of Herod"s temple in A.D70 was so complete that all that now remains is part of the substructure of the temple precincts, not of the temple buildings themselves." [3]

Context Summary

Matthew 24:1-14 - Be Ready To Endure
Successive generations have pored over these words of our Lord with great eagerness, endeavoring to extract from them a clear forecast of the future. In the case of the early Christians, they warned them to flee to Pella, and in doing so, to escape the destruction of Jerusalem by Titus. But to all of us they are full of instruction.
It is best to consider these paragraphs as containing a double reference. In the first place, up to Matthew 24:28, they evidently deal with the approaching fall of Jerusalem. Our Lord describes the events which were to mark the consummation of the age, Matthew 24:3, r.v., margin. Antichrists, disturbances of physical and national conditions, the persecutions which the infant Church must encounter, the progress of the gospel, and finally the swoop of the Roman eagles on their prey-all these were to mark the close of the Hebrew dispensation and the birth of the Christian Church. [source]

Chapter Summary: Matthew 24

1  Jesus foretells the destruction of the temple;
3  what and how great calamities shall be before it;
29  the signs of his coming to judgment
36  And because that day and hour are unknown,
42  we ought to watch like good servants, expecting our Master's coming

Greek Commentary for Matthew 24:2

One stone upon another [λιτος επι λιτον]
Stone upon stone. A startling prediction showing that the gloomy current of the thoughts of Jesus were not changed by their words of admiration for the temple. [source]

Reverse Greek Commentary Search for Matthew 24:2

Matthew 24:20 In winter nor on a sabbath [χειμωνος]
In winter because of the rough weather. On a sabbath because some would hesitate to make such a journey on the sabbath. Josephus in his Wars gives the best illustration of the horrors foretold by Jesus in Matthew 24:21. [source]
Matthew 24:3 As he sat [κατημενου]
Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (παρουσια — parousia presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in a.d. 70, as also a symbol of his own second coming and of the end of the world (συντελειας του αιωνος — sunteleias tou aiōnos) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after a.d. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word παρουσια — parousia occurs in this chapter alone (Matthew 24:3, Matthew 24:27, Matthew 24:37, Matthew 24:39) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Philemon 2:12) or the second coming of Christ (2 Thessalonians 2:1). [source]
Matthew 24:23 Lo, here is the Christ, or here [ιδου ωδε ο Χριστος η ωδε]
The false prophets (Matthew 24:11) create the trouble and now false Christs (πσευδοΧριστοι — pseudȯChristoi Matthew 24:24) offer a way out of these troubles. The deluded victims raise the cries of “Lo, here,” when these false Messiahs arise with their panaceas for public ills (political, religious, moral, and spiritual). [source]
Matthew 24:29 Immediately [ευτεως]
This word, common in Mark‘s Gospel as ευτυς — euthus gives trouble if one stresses the time element. The problem is how much time intervenes between “the tribulation of those days” and the vivid symbolism of Matthew 24:29. The use of εν ταχει — en tachei in Revelation 1:1 should make one pause before he decides. Here we have a prophetic panorama like that with foreshortened perspective. The apocalyptic pictures in Matthew 24:29 also call for sobriety of judgment. One may compare Joel‘s prophecy as interpreted by Peter in Acts 21:16-22. Literalism is not appropriate in this apocalyptic eschatology. [source]
Matthew 7:15 False prophets [των πσευδοπροπητων]
There were false prophets in the time of the Old Testament prophets. Jesus will predict “false Messiahs and false prophets” (Matthew 24:24) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2 Corinthians 11:13.) and Gnostics (1 John 4:1; 1 Timothy 4:1). Already false prophets were on hand when Jesus spoke on this occasion (cf. Acts 13:6; 2 Peter 2:1). In outward appearance they look like sheep in the sheep‘s clothing which they wear, but within they are “ravening wolves” (λυκοι αρπαγες — lukoi harpages), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs. [source]
Mark 6:29 Corpse []
See on Matthew 24:28. Stier (“Words of Jesus”) says of Herod' “This man, whose inner life was burnt out; who was made up of contradictions, speaking of his kingdom like Ahasuerus, and yet the slave of his Jezebel; willingly hearing the prophet, and unwillingly killing him; who will be a Sadducee, and yet thinks of a resurrection; who has a superstitious fear of the Lord Jesus, and yet a curiosity to see him.”-DIVIDER-
[source]

Mark 15:45 Body [πτῶμα]
Better, Rev., corpse; as the word is used only of a dead body. See on Matthew 24:28. [source]
Mark 13:24 Light [φέγγος]
The word is used in the New Testament wherever the light of the moon is referred to. Compare Matthew 24:29, the only other instance. It occurs also in Luke 11:33, but meaning the light of a lamp. [source]
Mark 13:20 Shortened []
See on Matthew 24:22. [source]
Mark 13:22 That they may lead astray [προς το αποπλαναιν]
With a view to leading off Matthew 24:24 has ωστε αποπλασται — hōste apoplāsthai so as to lead off. [source]
Mark 13:24 The sun shall be darkened [ο ελιος σκοτιστησεται]
Future passive indicative. These figures come from the prophets (Isaiah 13:9.; Ezekiel 32:7.; Joel 2:1., Joel 2:10.; Amos 8:9; Zephaniah 1:14-16; Matthew 24:29-31). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in Acts 2:15-21 applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost. See Zechariah 12:12 for details of Mark 13:24-27. [source]
Mark 6:29 His corpse [το πτωμα αυτου]
See note on Matthew 24:28. It was a mournful time for the disciples of John. “They went and told Jesus” (Matthew 14:12). What else could they do? [source]
Luke 17:37 Eagles []
See on Matthew 24:28. [source]
Luke 11:33 Light [φέγγος]
The word occurs in only two other places: Matthew 24:29; Mark 13:24, on which see notes. [source]
Luke 17:37 The eagles [οι αετοι]
Or the vultures attracted by the carcass. This proverb is quoted also in Matthew 24:28. See Job 39:27-30; Habakkuk 1:8; and Hosea 8:1. Double compound (επισυν — epi -επισυναχτησονται — sun -) in epi -sun -achthēsontai completes the picture. [source]
Luke 21:6 One stone upon another [λιτος επι λιτωι]
Stone upon stone (locative). Here both Mark 13:2; Matthew 24:2 have επι λιτον — epi lithon (accusative). Instead of ουκ απετησεται — ouk aphethēsetai (future passive) they both have ου μη απετηι — ou mē aphethēi (double negative with aorist passive subjunctive). It was a shock to the disciples to hear this after the triumphal entry. [source]
Luke 21:8 That ye be not led astray [μη πλανητητε]
First aorist passive subjunctive with μη — mē (lest). This verb πλαναω — planaō occurs here only in Luke though often in the rest of the N.T. (as Matthew 24:4, Matthew 24:5, Matthew 24:11, Matthew 24:24, which see). Our word planet is from this word. [source]
John 4:48 Signs and wonders [σημεῖα καὶ τέρατα]
See on Matthew 24:24. Σημεῖα , signs, and ἔργα , works, are John's characteristic words for miracles. See John 5:20; John 7:21; John 14:10; John 2:23; John 6:2, etc. [source]
John 2:11 Of miracles [σημείων]
Rev., correctly, signs. See on Matthew 11:20; see on Matthew 24:24. This act was not merely a prodigy ( τέρας ), nor a wonderful thing ( θαυμάσιον ), nor a power ( δύναμις ), but distinctively a sign, a mark of the doer's power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory. [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 10:8 Before me [προ εμου]
Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without προ εμου — pro emou Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to John 10:1. There had been numerous such impostors already (Josephus, Ant. XVIII. i. 6; War II. viii. I) and Jesus will predict many more (Matthew 24:23.). They keep on coming, these wolves in sheep‘s clothing (Matthew 7:15) who grow rich by fooling the credulous sheep. In this case “the sheep did not hear them” First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd‘s voice. [source]
John 10:22 And it was the feast of the dedication at Jerusalem [εγενετο δε τα ενκαινια εν τοις Ιεροσολυμοις]
But Westcott and Hort read τοτε — tote (then) instead of δε — de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε — Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39 and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια — enkainia Winter Old word from χειμα — cheima See Matthew 24:20. [source]
John 5:43 In my Father‘s name [εν τωι ονοματι του πατρος μου]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα — onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος — allos not ετερος — heteros like αλλον Ιησουν — allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω — lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
Acts 2:20 Shall be turned [μεταστραπησεται]
Second future passive of μεταστρεπω — metastrephō common verb, but only three times in the N.T. (Acts 2:20 from Joel; James 4:9; Galatians 1:7). These are the “wonders” or portents of Acts 2:19. It is worth noting that Peter interprets these “portents” as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in Matthew 24, 25. In Matthew 24:6, Matthew 24:29 Jesus had spoken of wars on earth and wonders in heaven. [source]
Romans 5:19 Were made [κατεστάθησαν]
See on James 3:6. Used elsewhere by Paul only at Titus 1:5, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; Acts 6:3; Acts 7:10; Hebrews 5:1, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15). From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8; James 4:4; James 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. [source]
Romans 3:20 Flesh [σάρξ]
Equivalent to man. It is often used in the sense of a living creature - man or beast. Compare 1 Peter 1:24; Matthew 24:22; Luke 3:6. Generally with a suggestion of weakness, frailty, mortality; Septuagint, Jeremiah 17:5; Psalm 78:39; Ephesians 6:12. The word here has no doctrinal bearing. [source]
Romans 9:28 Finish - cut short [συντελῶν - συντέμνων]
The preposition σύν togethersignifies summarily; bringing to an end at the same time. Compare the peculiar word ἐκολοβώθησαν shouldbe shortened, in Matthew 24:22, and see note. Omit in righteousness. [source]
2 Corinthians 12:12 Signs [σημεῖα]
See on Matthew 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to miraculous powers by the person to whom they were ascribed. Compare 1 Corinthians 2:4; Romans 15:19. [source]
Philippians 2:15 Ye shine [φαίνεσθε]
Rev., more correctly, ye are seen. Compare Matthew 24:27; Revelation 18:23, A.V., where the same error occurs. Shine would require the verb in the active voice, as John 1:5; John 5:35. [source]
Colossians 3:12 As God‘s elect [ως εκλεκτοι του τεου]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος — klētos and εκλεκτος — eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου — splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα — chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην — tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα — prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη — tapeinophrosunē), long-suffering (μακροτυμιαν — makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
2 Thessalonians 2:9 Signs and lying wonders [σημείοις καὶ τέρασιν ψεύδους]
Lit. signs and wonders of a lie. Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on Matthew 24:24, and see on mighty works, Matthew 11:20. [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 2:9 Lying wonders [τερασιν πσευδους]
“In wonders of a lie.” Note here the three words for the miracles of Christ (Hebrews 2:4), power (δυναμις — dunamis), signs (σημεια — sēmeia), wonders (τερατα — terata), but all according to the working of Satan (κατα ενεργειαν του Σατανα — kata energeian tou Satana the energy of Satan) just as Jesus had foretold (Matthew 24:24), wonders that would almost lead astray the very elect. [source]
1 Timothy 4:1 Expressly [ρητως]
Late adverb, here alone in N.T., from verbal adjective ρητος — rētos (from root ρεω — reō). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts 1:16) or to some Christian utterance (2 Thessalonians 2:2; 1 Corinthians 14:1.) we do not know. Parry recalls the words of Jesus in Matthew 24:10, Matthew 24:24. [source]
Hebrews 7:16 After the power of an endless life [κατὰ δύαναμιν ἀκαταλύτου]
Δύναμιν inherentvirtue. Rend. for endless, indissoluble. Comp. καταλύθῃ looseneddown, of a tent, 2 Corinthians 5:1; of the stones of the temple, Matthew 24:2. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, Hebrews 7:8. This truth the writer finds in the Psalm. [source]
Hebrews 10:34 Of your goods [τῶν ὑπαρχόντων ὑμῶν]
The verb ὑπάρχειν means originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχει μοὶ τι means there is something to me, I have something. See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰ ὑπάρχοντα thingswhich are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32. [source]
Hebrews 12:25 From him that speaketh from heaven [τὸν ἀπ ' οὐρανῶν]
Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
1 Peter 1:1 An apostle of Jesus Christ [αποστολος Ιησου Χριστου]
This is his official title, but in 2 Peter 1:1 δουλος — doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος — ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος — sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος — apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος — doulos (slave) Χριστου Ιησου — Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος — doulos and αποστολος — apostolos like 2 Peter, while in Philemon he uses only δεσμιος — desmios (prisoner) Ιησου Χριστου — Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις — eklektois (old, but rare verbal adjective from εκλεγω — eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον — genos eklekton in 1 Peter 2:9. See the distinction between κλητοι — klētoi (called) and εκλεκτοι — eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις — parepidēmois). Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
2 Peter 3:10 The elements [στοιχεῖα]
Derived from στοῖχος , a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in all ethical sense in other passages; as in Galatians 4:3, “elements or rudiments of the world.” Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In Colossians 2:8, of formal ordinances. Compare Hebrews 5:12. The kindred verb στοιχέω , to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So, too, the compound συστοιχέω , only in Galatians 4:25, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech συστοιχίαι . Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Matthew 24:29, the powers of the heaven. [source]
1 John 4:1 False prophets [ψευδοπροφῆται]
The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2 Peter 2:1), and to rivals of the apostles under the gospel economy (Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22). In Revelation to “the embodied power of spiritual falsehood” (Revelation 16:13; Revelation 19:20; Revelation 20:10). The false prophet supports his claims by signs and portents (Matthew 24:24; Acts 13:6; Revelation 19:20) and is thus distinguished from the false teacher. See 2 Peter 2:1, where the two terms occur together. [source]
1 John 4:1 Many false prophets [πολλοι πσευδοπροπηται]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν — exelēluthasin). Perfect active indicative of εχερχομαι — exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
1 John 2:18 Antichrist []
Peculiar to John in the New Testament. The absence of the article shows its currency as a proper name. It may mean one who stands against Christ, or one who stands instead of Christ; just as ἀντιστράτηγος may mean either one who stands in the place of a στρατηγός praetora propraetor (see Introd. to Luke, vol. 1, p. 246, and note on Acts 16:20), or an opposing general. John never uses the word ψευδόχριστος falseChrist (Matthew 24:24; Mark 13:22). While the false Christ is merely a pretender to the Messianic office, the Antichrist “assails Christ by proposing to do or to preserve what he did, while denying Him.” Antichrist, then, is one who opposes Christ in the guise of Christ. Westcott's remark is very important, that John's sense of Antichrist is determined by the full Christian conception of Christ, and not by the Jewish conception of the promised Savior. [source]
1 John 2:18 As ye heard [κατως ηκουσατε]
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]
1 John 4:1 Believe not every spirit [μη παντι πνευματι πιστευετε]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα — dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος — dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος — adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν — exelēluthasin). Perfect active indicative of εχερχομαι — exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [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 6:12 Black as sackcloth of hair [μέλας ὡς σάκκος]
Compare Matthew 24:29; Isaiah 50:3; Isaiah 13:10; Jeremiah 4:23; Ezekiel 32:7, Ezekiel 32:8; Joel 2:31; Joel 3:15; Amos 8:9, Amos 8:10; Micah 3:6. For sackcloth, see on Luke 10:13. [source]
Revelation 6:12 The sixth seal []
“The Apocalypse is molded by the great discourse of our Lord upon 'the last things' which has been preserved for us in the first three Gospels (Matthew 24:4; 25.; Luke 21:8-36; compare 17:20-37). The parallelism between the two is, to a certain extent, acknowledged by all inquirers, and is indeed, in many respects, so obvious, that it can hardly escape the notice of even the ordinary reader. Let any one compare, for example, the account of the opening of the sixth seal with the description of the end (Matthew href="/desk/?q=mt+24:29&sr=1">Matthew 24:29, Matthew 24:30), and he will see that the one is almost a transcript of the other. It is remarkable that we find no account of this discourse in the Gospel of St. John; nor does it seem as sufficient explanation of the omission that the later Evangelist was satisfied with the records of the discourse already given by his predecessors” (Milligan). [source]
Revelation 4:7 Eagle [ἀετῷ]
See on Matthew 24:28. [source]
Revelation 12:1 Wonder [σημεῖον]
Better, as Rev., sign. See on Matthew 24:24. [source]
Revelation 11:8 Dead bodies [πτώματα]
Read πτῶμα carcassSee on Matthew 24:28; see on Mark 15:45. [source]
Revelation 12:1 A great sign [σημειον μεγα]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη — ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο — meta tauto or by ειδον — eidon or by ειδον και ιδου — eidon kai idou as heretofore. This “sign” is really a τερας — teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον — sēmeion as in τερας — teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]
Revelation 13:14 And he deceiveth [και πλαναι]
Present active (dramatic) indicative of πλαναω — planaō the very thing that Jesus had said would happen (Matthew 24:24, “So as to lead astray” ωστε πλανασται — hōste planāsthai the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. [source]
Revelation 19:17 Unto the great supper of God [εις το δειπνον το μεγα του τεου]
The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 11:1 Rise and measure [εγειρε και μετρησον]
Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 12:9 Was cast down [εβλητη]
Effective first aorist passive indicative of βαλλω — ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων — drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος — archaios (from αρχη — archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος — diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω — planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
Revelation 4:7 Like an eagle flying [ομοιον αετωι πετομενωι]
Present middle participle of πετομαι — petomai to fly, old verb, in N.T. only in Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17. The αετος — aetos in Matthew 24:28; Luke 17:37 may be a form of vulture going after carrion, but not in Revelation 8:13; Revelation 12:14. [source]
Revelation 6:12 There was a great earthquake [σεισμος μεγας εγενετο]
“There came a great earthquake.” Jesus spoke of earthquakes in his great eschatological discourse (Mark 13:8). In Matthew 24:29 the powers of the heavens will be shaken. Σεισμος — Seismos is from σειω — seiō to shake, and occurs also in Revelation 8:5; Revelation 11:13, Revelation 11:19; Revelation 16:18. The reference is not a local earthquake like those so common in Asia Minor. [source]
Revelation 8:12 That should be darkened [ινα σκοτιστηι]
Purpose clause with ινα — hina and the first aorist passive subjunctive of σκοτιζω — skotizō from σκοτος — skotos (darkness) as in Matthew 24:29, but σκοτοω — skotoō in Revelation 9:2.And the day should not shine (και η ημερα μη πανηι — kai hē hēmera mē phanēi). Negative purpose clause with ινα μη — hina mē and the first aorist active subjunctive of παινω — phainō to shed light upon, as in Revelation 18:23, not the second aorist passive subjunctive πανηι — phanēi with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Exodus 10:21). [source]
Revelation 12:14 The two wings of the great eagle [αι δυο πτερυγες του αετου του μεγαλου]
Not the eagle of Revelation 8:13, but the generic use of the article. Every eagle had two wings. Probably here, as in Matthew 24:28, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see Exodus 19:4; Isaiah 40:31; Job 9:26.That she might fly (ινα πετηται — hina petētai). Purpose clause with ινα — hina and present middle subjunctive of πετομαι — petomai old verb, to fly, in N.T. only in the Apocalypse (Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17). Resumption of the details in Revelation 12:6 (which see) about the “wilderness,” her “place,” the redundant εκει — ekei with οπου — hopou the “time and times, and half a time” (καιρον και καιρους και ημισυ — kairon kai kairous kai hēmisu), 1260 days, but with τρεπεται — trephetai (present passive indicative) instead of τρεπωσιν — trephōsin (general plural of the present active subjunctive), and with the addition of “from the face of the serpent” (απο προσωπου του οπεως — apo prosōpou tou opheōs), because the serpent rules the earth for that period. “To the end of the present order the Church dwells in the wilderness” (Swete), and yet we must carry on for Christ. [source]
Revelation 19:17 Standing in the sun [εστωτα εν τωι ηλιωι]
Second perfect active participle of ιστημι — histēmi (intransitive). “Where all the birds of prey would behold him” (Beckwith). For ορνεοις — orneois (birds) see Revelation 18:2 and for εν μεσουρανηματι — en mesouranēmati (in mid heaven) see Revelation 18:13; Revelation 14:6.Come and be gathered together (Δευτε συναχτητε — Deute sunachthēte). Δευτε — Deute is the adverb δευρω — deurō (hither), used when two or more are addressed, possibly from δευρο ιτε — deuro ite (come here). Asyndeton also without και — kai (and). First aorist passive imperative of συναγω — sunagō The metaphor is drawn from Ezekiel 39:17.Unto the great supper of God The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
Revelation 4:7 Had [εχων]
Masculine singular (some MSS. εχον — echon neuter singular agreeing with ζωον — zōon) present active participle of εχω — echō changing the construction with the τριτον ζωον — triton zōon almost like a finite verb as in Revelation 4:8.A face as of a man (προσωπον ως αντρωπου — prosōpon hōs anthrōpou). Shows that the likeness in each instance extended only to the face.Like an eagle flying Present middle participle of πετομαι — petomai to fly, old verb, in N.T. only in Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17. The αετος — aetos in Matthew 24:28; Luke 17:37 may be a form of vulture going after carrion, but not in Revelation 8:13; Revelation 12:14. [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]

What do the individual words in Matthew 24:2 mean?

- And answering He said to them Not do you see these things all Truly I say to you none not even shall be left here stone upon stone which will be thrown down
δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Οὐ βλέπετε ταῦτα πάντα ἀμὴν λέγω ὑμῖν οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς καταλυθήσεται

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀποκριθεὶς  answering 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
βλέπετε  do  you  see 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: βλέπω  
Sense: to see, discern, of the bodily eye.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
ἀμὴν  Truly 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
οὐ  none 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
μὴ  not  even 
Parse: Adverb
Root: μή 
Sense: no, not lest.
ἀφεθῇ  shall  be  left 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἀφίημι 
Sense: to send away.
ὧδε  here 
Parse: Adverb
Root: ὧδε  
Sense: here, to this place, etc.
λίθος  stone 
Parse: Noun, Nominative Masculine Singular
Root: λίθος  
Sense: a stone.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
λίθον  stone 
Parse: Noun, Accusative Masculine Singular
Root: λίθος  
Sense: a stone.
καταλυθήσεται  will  be  thrown  down 
Parse: Verb, Future Indicative Passive, 3rd Person Singular
Root: καταλύω  
Sense: to dissolve, disunite.