11<\/strong>. earthquakes<\/em> ] Tac. Hist.<\/em> I. 2. For such physical portents at great crises see Thuc. i. 23; Tac. Ann.<\/em> xii. 43, 64, Hist.<\/em> i. 56; Liv. xliii. 13, &c.<\/p>\n famines<\/em> ] Act 11:28<\/span>. The original gives the common paronomasia <\/em> (play on words) limoi kai loimoi.<\/p>\n pestilences<\/em> ] Josephus ( B<\/em>. J .<\/em> vi. 9, 3) mentions both pestilence and famine as the immediate preludes of the storming of Jerusalem. They were due, like the plague at Athens, to the vast masses of people Passover pilgrims who were at the time crowded in the city.<\/p>\n fearful sights<\/em> ] See Wis 17:1-21 . The word phobetra<\/em>, ‘terrors,’ occurs here alone. Among these would be the “Abomination of Desolation,” or “desolating wing of Abomination,” which seems best to correspond with the foul and murderous orgies of the Zealots which drove all worshippers in horror from the Temple (Jos. B. J.<\/em> iv. 3, 7, V. 6, 1, &c.). Such too would be the rumour of monstrous births (id. vi. 5, 3); the cry ‘woe, woe’ for seven and a half years of the peasant Jesus, son of Hanan; the voice and sound of departing guardian-angels (Tac. Hist.<\/em> 13), and the sudden opening of the vast brazen Temple-gate which required twenty men to move it (Jos. ib.).<\/p>\n signs., from heaven<\/em> ] Josephus mentions a sword-shaped comet. Both Tacitus and Josephus mention the portent that<\/p>\n “Fierce fiery warriors fought upon the clouds,<\/p>\n In rank, and squadron, and right form of war;”<\/p>\n and Tacitus tells us how the blind multitude of Jews interpreted these signs in their own favour ( Hist.<\/em> v. 13).<\/p>\n Verse 11<\/span>. Fearful sights<\/B><\/I>] What these were the reader will find in detail on Mt 24:7<\/span>.<\/P> <\/p>\n 9-11. not terrified<\/B>(SeeLuk 21:19<\/span>; Isa 8:11-14<\/span>).<\/P> end not by and by<\/B>orimmediately, not yet (Mat 24:6<\/span>;Mar 13:7<\/span>): that is, “Worsemust come before all is over.”<\/P><\/p>\n And great earthquakes shall be in divers places, and famines and pestilences<\/strong>,…. [See comments on Mt 24:7]<\/span>.<\/p>\n and fearful sights<\/strong>; or “terrible things”; whether heard, or seen, as dreadful thunderings, and lightnings; and a voice heard in the temple, saying, let us go hence; and an idiot that went about several years together, saying, woe to the people, woe to the city, c. a flame was seen in the temple, and the doors of it opened of themselves:<\/p>\n and great signs shall there be from heaven<\/strong> as comets and blazing stars, a flaming sword, or a comet like one, hanging over Jerusalem, and armies in the air engaged against each other b. The Syriac version adds, “and great winters there shall be”; that is, very long and cold; and so the Persic version, “and winter, and cold, shall be protracted”.<\/p>\n b Vid. Joseph. de Bello Jud, l. 6. c. 5.<\/p>\n Famines and pestilences <\/B> ( <\/SPAN><\/span>). Play on the two words pronounced just alike in the Koine<\/I> (itacism).<\/P> And terrors <\/B> ( <\/SPAN><\/span>). The use of … <\/SPAN><\/span> in this verse groups the two kinds of woes. This rare word <\/SPAN><\/span> is only here in the N.T. It is from <\/SPAN><\/span>, to frighten, and occurs only in the plural as here. <\/P> <\/p>\n Earthquakes. See on Mt 13:8<\/span>. <\/P> Famines and pestilences [ ] <\/SPAN><\/span>. Some texts reverse the order of the words. A paronomasia or combination of like – sounding words : limoi, loimoi. Especially common in Paul ‘s epistles. <\/P> Fearful sights [] <\/SPAN><\/span>. Only here in New Testament, and rare in classical Greek. In Septuagint, Isa 19:17<\/span>. Not confined to sights, but fearful things. Rev., better, terrors. Used in medical language by Hippocrates, of fearful objects imagined by the sick.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And great earthquakes shall be in divers places,” <\/strong>(seismoi te megaloi kai kata topous) “And great earthquakes will exist in different places,” Mat 24:7<\/span>; Mar 13:8<\/span>, with growing frequency and intensity, as the return of Jesus draws nearer.<\/p>\n 2) “And famines and pestilences;” <\/strong>(loimoi kai limoi esontai) “And famines and pestilences will come to be,” exist, Mat 24:7<\/span>; Mar 13:8<\/span>.<\/p>\n 3) “And fearful sights,” <\/strong>(phobetra te) “And terrors,” sites and conditions to cause terror, beginnings of sorrows, the great sorrows, terrifying phenomena, Mar 13:8<\/span>, or birthpangs, Rev 6:1-17<\/span>.<\/p>\n 4) “And great signs shall there be from heaven.” <\/strong>(kai ap ouranou semeia megala estai) “And there will be (exist) great signs out of and from heaven,” the throne and abode of God, at the approach of Jesus, constituting a part of earth’s terrifying phenomena of that time.<\/p>\n (11) Famines and pestilences.<\/strong>The mention of the latter is, as far as the best MSS. are concerned, a feature peculiar to St. Luke. Others, however, give the same combination in Mat. 24:7<\/span>. The Greek nouns are all but identical in sound (limos =<\/em> famine, and loimos<\/em> = pestilence), and there is accordingly a kind of rhythmical emphasis of sound which cannot be reproduced in English.<\/p>\n Fearful sights.<\/strong>The Greek word, literally things of terror,<\/em> is peculiar to St. Luke. He omits here the beginning of troubles. or travail-pangs, which we find in St. Matthew and St. Mark.<\/p>\n “And there will be great earthquakes, and in many and various places famines and pestilences, and there will be terrors and great signs from heaven.”<\/p>\n And along with wars will come natural events, great earthquakes, famines, pestilences, terrors and portentous signs in the heavens. These will all be reminders that Christ is coming whenever they occur, but are not to be seen as evidence of His imminent return. Rather they are to be seen as evidence of God’s continuing anger against the sin of man. Compare for ‘earthquakes’ Isa 13:13<\/span>; Isa 29:6<\/span>; Hag 2:6<\/span>; Zec 14:4<\/span>; Rev 6:12<\/span>; Rev 8:5<\/span>; and regularly. For famines (loimoi) and pestilences (limoi) (note the play on words) compare Eze 14:12<\/span>; Eze 14:19<\/span>; Eze 14:21<\/span>; Jer 15:2<\/span>; Amo 4:6-10<\/span>. For portents in the heavens compare Isa 13:10<\/span>; Isa 34:4<\/span>; Isa 51:6<\/span>; Eze 32:7-8<\/span>; Joe 2:10<\/span>; Joe 2:31<\/span>; Amo 8:9<\/span>. Jesus had a wide background on which to draw. It is interesting that Josephus describes such signs and portents as having preceded the fall of Jerusalem, signs such as a ‘tailed star’, or comet, which resembled a sword which stood over the city for a considerable time. Events like these are all represented in Revelation in terms of the horsemen on black and pale coloured horses (Rev 6:5-8<\/span>) followed by vivid effects in the heavens (Rev 6:12-14<\/span>).<\/p>\n Tacitus, a first century Roman historian, after referring to the horrors and calamities, and disasters and portents, of the period, went on to say ‘never has it been better proved, by such terrible disasters to Rome, or by such clear evidence, that the gods were concerned, not with our safety but with vengeance on our sins.’ Thus he too saw the 1st century AD as a century of disasters. These included among others not only continued warfare, but also serious famines in the times of Claudius and Nero, a great earthquake in Phrygia in about 61 AD, and the later eruption of Vesuvius which buried Pompeii and neighbouring towns. It was fitting that it was in such a century that God sent His Son into the world.<\/p>\n We can see in these verses a picture of the whole history of nations. This is history as we know it, and there has been no century in which such things have not occurred, from the first to the last, including portents in the heavens, and a world which has seemed upside down. They are intended to be like a fire alarm practise, saying, ‘Be ready for when I come, even though you do not know when it will be’.<\/p>\n Luk 21:11<\/span><\/em><\/strong>. <\/strong>Fearful sights, <\/em><\/strong>&c.<\/strong> Josephus, in his relation of the signs and prodigies which preceded the taking of Jerusalem, mentions that a star hung over the city like a sword, and [an appearance like] a comet continued for a whole year; that the people being assembled to celebrate the feast of unleavened bread, at the ninth hour of the night, there shone so great a light about the altar and the temple, that it seemed to be bright day, and this continued for half an hour; that the eastern gate of the temple, which was of solid brass, and was scarcely to be shut by twenty men, was seen, at the sixth hour of the night, to open of its own accord, though fastened by strong bars and bolts, and could hardly be shut again; that, before the setting of the sun, there were seen, all over the country, chariots and armies fighting in the clouds; and that at the feast of Pentecost, the priests perceived, first a motion and noise, and then heard the voice as of a multitude, saying, “Let us depart hence.” It may add some weight to this relation of Josephus, that Tacitus, the Roman, confirms every one of these particulars in his History. If Christ had not expressly foretold this, many who give little heed to portents, and who know that historians have been too credulous in that point, would have suspected that Josephus exaggerated, and that Tacitus was misinformed. But as the testimonies of Josephus and Tacitus serve in some measure to confirm the predictions of Christ, so the predictions of Christ confirm the wonders recorded by those historians. Yet, even allowing all that incredulity can urge,that in the great calamities of war, and famine, and pestilence, the people always grow superstitious,that they see nothing but prodigies and portents;that some of these seem to be formed in imitation of the Greek and Roman historians; that armies fighting in the clouds are nothing more than meteors,such as the aurora borealis, or northern lights:in short, allowing that some of these prodigies were reigned, andothers were exaggerated, yet the prediction of them is not the lessdivine on that account. Whether they were supernatural, or fictions only of disordered imaginations; yet they were believed as realities, had all the effects of realities, and were equally worthy to be made the objects of prophesy. Fearful sights and great signs from heaven <\/em>they certainly were, as much as if they had been created on purpose to astonish the earth. We should observe concerning this prophesy, which is expressed in terms so very plain and circumstantial,that St. Matthew and St. Mark were incontestably dead before the event, as St. Luke also probably might be; and as for St. John, the only evangelist who survived it, it is remarkable that he mentions nothing of it, lest any should say that the prophesy was forged after the event happened. See, for a full explanation of the particulars of this chapter, the notes on Matthew 24<\/span>. <\/p>\n Luk 21:11<\/span> . belongs not only to (B, Lachmann: .), but also to , because in the connection the latter needs some qualifying clause. belongs to both. Moreover, comp. with reference to this detail which Luke has here, 4 Esdr. Luk 5:4<\/span> . On (terrific appearances), comp. Plat. Ax<\/em> . p. 367 A; Lucian, Philop.<\/em> 9; Isa 19:17<\/span> . As to , see on Mat 24:7<\/span> .<\/p>\n 11.<\/strong> ] <\/strong> <\/strong> <\/strong> .<\/strong> belongs to both <\/strong> .<\/strong> and <\/strong> .<\/strong> : so does <\/strong> . <\/strong> <\/strong> cannot stand alone, especially with <\/strong> .<\/p>\n Luk 21:11<\/span> . : the thus placed ( [172] [173] [174] ) dissociates . . from and connects it with : not earthquakes, but pestilences and famines here, there, everywhere. . ., a baleful conjunction common in speech and in fact. , terrifying phenomena, here only in N.T. (in Isa 19:17<\/span> , Sept [175] ). The connects the with the signs from heaven next mentioned. They are in fact the same thing ( , Bengel).<\/p>\n [172] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.<\/p>\n [173] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.<\/p>\n [174] Codex Regius–eighth century, represents an ancient text, and is often in agreement with and B.<\/p>\n [175] Septuagint.<\/p>\n in divers. Greek. kata. App-104. <\/p>\n famines, and pestilences. Greek. limoi kai loimoi. Figure of speech Paronomasia (App-6), for emphasis, like Eng. “dearths and deaths”. fearful sights = things that fill with fear. Greek. Plural of phobetron. Occurs only here, but in Septuagint Isa 19:17. In medical language = objects imagined by the sick. <\/p>\n signs. Greek. semeion. App-176. <\/p>\n from. Greek. apo. App-104. <\/p>\n heaven. Singular. No Art. See note on Mat 6:9, Mat 6:10. <\/p>\n 11.] . belongs to both . and .: so does . cannot stand alone, especially with .<\/p>\n Luk 21:11. , both fearful sights and signs) A Hendiadys.[222] These seem to have been in the lower region of the sky. Comp. with this, Luk 21:25, where greater signs are represented as about to follow. Not all prodigies are to be despised. See Josephus again.<\/p>\n [222] i.e. One idea expressed by two words; meaning fearful signs.-E. and T.<\/p>\n and great signs: Luk 21:25-27, Mat 24:29, Mat 24:30 <\/p>\n Reciprocal: Lev 26:25 – I will send 2Ki 8:1 – the Lord Job 9:5 – which overturneth Job 41:9 – shall Isa 29:6 – General Jer 29:17 – Behold Joe 2:30 – I will Hag 2:7 – I will shake Mat 24:7 – famines Heb 10:31 – a fearful Rev 12:1 – wonder<\/p>\n 1<\/p>\n A state of war often produces shortages in the necessities of life, which brings famine and pestilence as a natural consequence. A literal earthquake is never caused by warfare, but God has brought them about at various times to mark His concern for the conditions. In the present case it was to be one of the signs the disciples were given by which they could see the approaching storm.<\/p>\n Luk 21:11. Fearful sights and great signs shall there be from heaven Of these, Josephus has given us a particular account, Bell., Luk 7:12. There was a comet in the form of a fiery sword, which for a year together did hang over the city. Before the first revolt and war, the people being gathered together to the feast of unleavened bread, on the 8th of April, at the 9th hour of the night, there was as much light about the altar and temple as if it had been bright day. This remained half an hour. At the same festival, the inner gate of the temple on the east side, being of massy brass, which required at least twenty men to shut it, was seen at midnight to open of its own accord. Not long after the feast-days, on the 21st of May, before the sun set, were seen in the air chariots and armies in battle array, passing along in the clouds and investing the city. And upon the feast of pentecost, at night, the priests, going into the inner temple to attend their wonted service, said, they first felt the place to move and tremble: after that they heard a voice which said, Let us depart hence. But that which was most wonderful of all, one Jesus, the son of Ananus, of the common people, four years before the war began, when the city flourished in peace and riches, coming to the celebration of the feast of tabernacles at Jerusalem, suddenly began to cry out thus: A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against men and women newly married, a voice against all this people. And thus crying, day and night, he went about all the streets of the city. Josephus adds, that he was scourged by some of the nobility, but, without speaking a word for himself, he persevered crying as before; that he was carried before Albinus, the Roman general, who caused him to be beaten till his bones appeared. But that he neither entreated nor wept, but, as well as he could, framing a weeping voice, he cried at every stroke, Wo, wo to Jerusalem: that he went on thus crying, chiefly upon holydays, for the space of seven years and five months, till in the time of the siege, beholding what he had foretold, he ceased. And that then, once again going about the city, on the wall, he cried with a loud voice, Wo, wo to the city, temple, and people; and lastly he said, Wo also to myself. Which words were no sooner uttered, than a stone thrown out of an engine smote him, and so he yielded up the ghost, lamenting them all. See note on Isa 66:6. <\/p>\n And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. 11. earthquakes ] Tac. Hist. I. 2. For such physical portents at great crises see Thuc. i. 23; Tac. Ann. xii. 43, 64, Hist. i. 56; Liv. xliii. 13, &c. famines ] … Continue reading “Exegetical and Hermeneutical Commentary of Luke 21:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25819","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25819","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25819"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25819\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25819"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25819"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25819"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"