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
1Jesus foretells the destruction of the temple; 3what and how great calamities shall be before it; 29the signs of his coming to judgment 36And because that day and hour are unknown, 42we ought to watch like good servants, expecting our Master's coming
Greek Commentary for Matthew 24:8
The beginning of travail [αρχη οδινων] The word means birth-pangs and the Jews used the very phrase for the sufferings of the Messiah which were to come before the coming of the Messiah (Book of Jubilees, 23:18; Apoc. of Baruch 27-29). But the word occurs with no idea of birth as the pains of death (Psalm 18:5; Acts 2:24). These woes, says Jesus, are not a proof of the end, but of the beginning. [source]
Reverse Greek Commentary Search for Matthew 24:8
Luke 21:12But before all these things [προ δε τουτων παντων] In Mark 13:8; Matthew 24:8 these things are termed “the beginning of travail.” That may be the idea here. Plummer insists that priority of time is the point, not magnitude. [source]
1 Corinthians 7:26The present distress [τὴν ἐνεστῶσαν ἀνάγκην] Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
1 Corinthians 7:26By reason of the present distress [δια την ενεστωσαν αναγκην] The participle ενεστωσαν enestōsan is second perfect active of ενιστημι enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν huparchein) after νομιζω nomizō is repeated with recitative οτι hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι hoti kalon anthrōpōi to houtōs einai). The use of the article το to with ειναι einai compels this translation. Probably Paul means for one (αντρωπωι anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν estin is not expressed. He uses καλον kalon (good) as in 1 Corinthians 7:1. [source]
1 Thessalonians 5:3Sudden destruction [αιπνιδιος ολετρος] 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]
1 Thessalonians 5:3As travail upon a woman with child [ωσπερ η ωδιν τηι εν γαστρι εχουσηι] 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]
What do the individual words in Matthew 24:8 mean?
Greek Commentary for Matthew 24:8
The word means birth-pangs and the Jews used the very phrase for the sufferings of the Messiah which were to come before the coming of the Messiah (Book of Jubilees, 23:18; Apoc. of Baruch 27-29). But the word occurs with no idea of birth as the pains of death (Psalm 18:5; Acts 2:24). These woes, says Jesus, are not a proof of the end, but of the beginning. [source]
Reverse Greek Commentary Search for Matthew 24:8
In Mark 13:8; Matthew 24:8 these things are termed “the beginning of travail.” That may be the idea here. Plummer insists that priority of time is the point, not magnitude. [source]
Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
The participle ενεστωσαν enestōsan is second perfect active of ενιστημι enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν huparchein) after νομιζω nomizō is repeated with recitative οτι hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι hoti kalon anthrōpōi to houtōs einai). The use of the article το to with ειναι einai compels this translation. Probably Paul means for one (αντρωπωι anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν estin is not expressed. He uses καλον kalon (good) as in 1 Corinthians 7:1. [source]
Birth-throe. Only here in its literal sense. Elsewhere as a strong figure of sorrow or pain. See Matthew 24:8; Mark 13:8; Acts 2:24. For the figure in O.T. see Isaiah 13:6-8; Isaiah 37:3; Micah 4:9; Hosea 13:3; Jeremiah 13:21. [source]
See on Matthew 24:8, and see on ἐπιφάνεια appearing 1 Timothy 6:14and see on 2 Thessalonians 2:8. [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]
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]