Bible Commentaries

And he looked up (Αναβλεπσας δε — Anablepsas de). He had taken his seat, after the debate was over and the Sanhedrin had slunk away in sheer defeat, “over against the treasury” (Mark 12:41). The word for “treasury” (γαζοπυλακιον — gazophulakion) is a compound of γαζα — gaza (Persian word for royal treasury) and πυλακη — phulakē guard or protection. It is common in the lxx, but in the N.T. only here and Mark 12:41, Mark 12:43; John 8:20. Jesus was watching (Mark 12:41) the rich put in their gifts as a slight diversion from the intense strain of the hours before.

Poor (πενιχραν — penichran). A rare word from πενης — penēs (πενομαι — penomai to work for one‘s living). Latin penuria and Greek πειναω — peinaō to be hungry are kin to it. Here only in the N.T. Mark 12:42 has πτωχη — ptōchē a more common word from πτωσσω — ptōssō to be frightened, to strike and hide from fear, to be in beggary. And Luke uses this adjective also of her in Luke 21:3.

More than they all (πλειον παντων — pleion pantōn). Ablative case after the comparative πλειον — pleion f0).

All these did cast (παντες ουτοι εβαλον — pantes houtoi ebalon). Constative second aorist active indicative covering the whole crowd except the widow.

Living (βιον — bion). Livelihood as in Mark 12:44, not ζωην — zōēn principle of life.

As some spake (τινων λεγοντων — tinōn legontōn). Genitive absolute. The disciples we know from Mark 13:1; Matthew 24:1.

How (οτι — hoti). Literally, “that.”

It was adorned (κεκοσμηται — kekosmētai). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. Κοσμεω — Kosmeō old and common verb for orderly arrangement and adorning.

With goodly stones and offerings (λιτοις καλοις και ανατημασιν — lithois kalois kai anathēmasin). Instrumental case. Some of these stones in the substructure were enormous. “The columns of the cloister or portico were monoliths of marble over forty feet high” (Plummer). Cf. Josephus, War, V.5. The word ανατημα — anathēma (here only in the N.T.) is not to be confused with ανατεμα — anathema from the same verb ανατιτημι — anatithēmi but which came to mean a curse (Galatians 1:8; Acts 23:14). So ανατεμα — anathema came to mean devoted in a bad sense, ανατημα — anathēma in a good sense. “Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty ” (Vincent). These offerings in the temple were very numerous and costly (2 Maccabees 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3).

As for these things (ταυτα — tauta). Accusative of general reference.

One stone upon another (λιτος επι λιτωι — lithos epi lithōi). 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.

That ye be not led astray (μη πλανητητε — mē planēthēte). 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.

The time is at hand (ο καιρος ηγγικεν — ho kairos ēggiken). Just as John the Baptist did of the kingdom (Matthew 3:2) and Jesus also (Mark 1:15).

Go ye not after them (μη πορευτητε οπισω αυτων — mē poreuthēte opisō autōn). First aorist passive subjunctive with μη — mē A needed warning today with all the false cries in the religious world.

Be not terrified (μη πτοητητε — mē ptoēthēte). First aorist passive subjunctive with μη — mē from πτοεω — ptoeō an old verb to terrify, from πτοα — ptoa terror. In the N.T. only here and Luke 24:37.

First (Πρωτον — Prōton). It is so easy to forget this and to insist that the end is “immediately” in spite of Christ‘s explicit denial here. See notes on Matthew 24:4-42; note on Mark 13:1-37 for discussion of details for Luke 21:8-36, the great eschatological discourse of Jesus

Famines and pestilences (λοιμοι και λιμοι — loimoi kai limoi). Play on the two words pronounced just alike in the Koiné (itacism).

And terrors (ποβητρα τε — phobēthra te). The use of τε τε — te … ποβητρα — te in this verse groups the two kinds of woes. This rare word ποβεω — phobēthra is only here in the N.T. It is from phobeō to frighten, and occurs only in the plural as here.

But before all these things (προ δε τουτων παντων — pro de toutōn pantōn). 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.

Bringing you (απαγομενους — apagomenous). Present passive participle from απαγω — apagō an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like παραδιδοντες — paradidontes (present active participle, delivering you up), agreeing with υμας — humas not expressed the object of παραδιδοντες — paradidontes “you being brought before or led off.” “A technical term in Athenian legal language” (Bruce).

It shall turn unto you (αποβησεται υμιν — apobēsetai humin). Future middle of αποβαινω — apobainō It will come off, turn out for you (dative of advantage).

For a testimony (εις μαρτυριον — eis marturion). To their loyalty to Christ. Besides, “the blood of the martyrs is the seed of the church.”

Not to meditate beforehand (μη προμελεταιν — mē promeletāin). The classical word for conning a speech beforehand. Mark 13:11 has προμεριμναω — promerimnaō a later word which shows previous anxiety rather than previous preparation.

How to answer (απολογητηναι — apologēthēnai). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon.

Your adversaries (οι αντικειμενοι υμιν — hoi antikeimenoi humin). Those who stand against, line up face to face with (note αντι — anti -).

To withstand or to gainsay (αντιστηναι η αντειπειν — antistēnai ē anteipein). Two second aorist active infinitives with αντι — anti - in composition again. But these “antis” will go down before the power of Christ.

Shall they cause to be put to death (τανατωσουσιν — thanatōsousin). Future active of τανατοω — thanatoō to put to death or to make to die (causative). Either makes sense here. Old and common verb.

Not a hair of your head shall perish (τριχ εκ της κεπαλης υμων ου μη αποληται — thrix ek tēs kephalēs humōn ou mē apolētai). Only in Luke. Second aorist middle subjunctive of απολλυμι — apollumi with ου μη — ou mē (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in Philemon 1:21.

Ye shall win (κτησεστε — ktēsesthe). Future middle of κταομαι — ktaomai to acquire. They will win their souls even if death does come.

Compassed with armies (κυκλουμενην υπο στρατοπεδων — kukloumenēn hupo stratopedōn). Present passive participle of κυκλοω — kukloō to circle, encircle, from κυκλος — kuklos circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word στρατοπεδων — stratopedōn (στρατος — stratos army, πεδον — pedon plain) is a military camp and then an army in camp. Old word, but only here in the N.T.

Then know (τοτε γνωτε — tote gnōte). Second aorist active imperative of γινωσκω — ginōskō Christians did flee from Jerusalem to Pella before it was too late as directed in Luke 21:21; Mark 13:14.; Matthew 24:16.

That may be fulfilled (του πληστηναι — tou plēsthēnai). Articular infinitive passive to express purpose with accusative of general reference. The O.T. has many such warnings (Hosea 9:7; Deuteronomy 28:49-57, etc.).

Edge of the sword (στοματι μαχαιρης — stomati machairēs). Instrumental case of στοματι — stomati which means “mouth” literally (Genesis 34:26). This verse like the close of Luke 21:22 is only in Luke. Josephus (War, VI. 9.3) states that 1, 100, 000 Jews perished in the destruction of Jerusalem and 97, 000 were taken captive. Surely this is an exaggeration and yet the number must have been large.

Shall be led captive (αιχμαλωτιστησονται — aichmalōtisthēsontai). Future passive of αιχμαλωτιζω — aichmalōtizō from αιχμη — aichmē spear and αλωτος — halōtos (αλισκομαι — haliskomai). Here alone in the literal sense in the N.T.

Shall be trodden under foot (εσται πατουμενη — estai patoumenē). Future passive periphrastic of πατεω — pateō to tread, old verb.

Until the times of the Gentiles be fulfilled (αχρι ου πληρωτωσιν καιροι ετνων — achri hou plērōthōsin kairoi ethnōn). First aorist passive subjunctive with αχρι ου — achri hou like εως ου — heōs hou What this means is not clear except that Paul in Romans 11:25 shows that the punishment of the Jews has a limit. The same idiom appears there also with αχρι ου — achri hou and the aorist subjunctive.

Distress (συνοχη — sunochē). From συνεχω — sunechō In the N.T. only here and 2 Corinthians 2:4. Anguish.

In perplexity (εν αποριαι — en aporiāi). State of one who is απορος — aporos who has lost his way (α — a privative and πορος — poros). Here only in the N.T. though an old and common word.

For the roaring of the sea (ηχους ταλασσης — ēchous thalassēs). Our word echo (Latin echo) is this word ηχος — ēchos a reverberating sound. Sense of rumour in Luke 4:37.

Billows (σαλου — salou). Old word σαλος — salos for the swell of the sea. Here only in the N.T.

Men fainting (αποπσυχοντων αντρωπων — apopsuchontōn anthrōpōn). Genitive absolute of αποπσυχω — apopsuchō to expire, to breathe off or out. Old word. Here only in N.T.

Expectation (προσδοκιας — prosdokias). Old word from προσδοκαω — prosdokaō to look for or towards. In the N.T. only here and Acts 12:11.

The world (τηι οικουμενηι — tēi oikoumenēi). Dative case, “the inhabited” (earth, γηι — gēi).

And then shall they see (και τοτε οπσονται — kai tote opsontai). As much as to say that it will be not till then. Clearly the promise of the second coming of the Son of man in glory here (Mark 13:26.; Matthew 24:30.) is pictured as not one certain of immediate realization. The time element is left purposely vague.

Look up (ανακυπσατε — anakupsate). First aorist active imperative of ανακυπτω — anakuptō to raise up. Here of the soul as in John 8:7, John 8:10, but in Luke 13:11 of the body. These the only N.T. examples of this common verb.

Redemption (απολυτρωσις — apolutrōsis). Act of redeeming from απολυτροω — apolutroō The final act at the second coming of Christ, a glorious hope.

The fig tree, and all the trees (την συκην και παντα τα δενδρα — tēn sukēn kai panta ta dendra). This parable of the fig-tree (Mark 13:28-32; Matthew 24:32-35) Luke applies to “all the trees.” It is true about all of them, but the fig tree was very common in Palestine.

Shoot forth (προβαλωσιν — probalōsin). Second aorist active subjunctive of προβαλλω — proballō common verb, but in the N.T. only here and Acts 19:33.

Summer (τερος — theros). Not harvest, but summer. Old word, but in the N.T. only here (Mark 13:28; Matthew 24:32).

Coming to pass (γινομενα — ginomena). Present middle participle of γινομαι — ginomai and so descriptive of the process.

Nigh (εγγυς — eggus). The consummation of the kingdom is here meant, not the beginning.

This generation (η γενεα αυτη — hē genea hautē). Naturally people then living.

Shall not pass away (ου μη παρελτηι — ou mē parelthēi). Second aorist active subjunctive of παρερχομαι — parerchomai Strongest possible negative with ου μη — ou mē all things be accomplished (εως αν παντα γενηται — heōs an panta genētai). Second aorist middle subjunctive of γινομαι — ginomai with εως — heōs common idiom. The words give a great deal of trouble to critics. Some apply them to the whole discourse including the destruction of the temple and Jerusalem, the second coming and the end of the world. Some of these argue that Jesus was simply mistaken in his eschatology, some that he has not been properly reported in the Gospels. Others apply them only to the destruction of Jerusalem which did take place in a.d. 70 before that generation passed away. It must be said for this view that it is not easy in this great eschatological discourse to tell clearly when Jesus is discussing the destruction of Jerusalem and when the second coming. Plummer offers this solution: “The reference, therefore, is to the destruction of Jerusalem regarded as the type of the end of the world.”

My words shall not pass away (οι λογοι μου ου μη παρελευσονται — hoi logoi mou ou mē pareleusontai). Future middle indicative with ου μη — ou mē a bit stronger statement than the subjunctive. It is noteworthy that Jesus utters these words just after the difficult prediction in Luke 21:32.

Lest haply your hearts be overcharged (μη ποτε βαρητωσιν αι καρδιαι υμων — mē pote barēthōsin hai kardiai humōn). First aorist passive subjunctive of βαρεω — bareō an old verb to weigh down, depress, with μη ποτε — mē pote surfeiting (εν κρεπαληι — en krepalēi). 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.

Drunkenness (μετηι — methēi). 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 (επιστηι — epistēi). Second aorist active subjunctive of επιστημι — ephistēmi ingressive aorist. Construed also with μη ποτε — mē pote (επνιδιος — ephnidios). 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).

But watch ye (αγρυπνειτε δε — agrupneite de). Αγρυπνεω — Agrupneō is a late verb to be sleepless (α — a privative and υπνος — hupnos sleep). Keep awake and be ready is the pith of Christ‘s warning.

That ye may prevail to escape (ινα κατισχυσητε εκπυγειν — hina katischusēte ekphugein). First aorist active subjunctive with ινα — hina of purpose. The verb κατισχυω — katischuō means to have strength against (cf. Matthew 16:18). Common in later writers. Εκπυγειν — Ekphugein is second aorist active infinitive, to escape out.

To stand before the Son of man (στατηναι εμπροστεν του υιου του αντρωπου — stathēnai emprosthen tou huiou tou anthrōpou). That is the goal. There will be no dread of the Son then if one is ready. Στατηναι — Stathēnai is first aorist passive infinitive of ιστημι — histēmi f0).

Every day (τας ημερας — tas hēmeras). During the days, accusative of extent of time.

Every night (τας νυκτας — tas nuktas). “During the nights,” accusative of extent of time.

Lodged (ηυλιζετο — ēulizeto). Imperfect middle, was lodging, αυλιζομαι — aulizomai from αυλη — aulē (court).

Came early (ωρτριζεν — ōrthrizen). Imperfect active of ορτριζω — orthrizō from ορτρος — orthros late form for ορτρευω — orthreuō to rise early. Only here in the N.T.