Book of Luke Chapter 21 Vs. 36

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September 25, 2025

Watch Yourselves

Luke 21:36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Watch...

ἀγρυπνέω

agrupnéō; agrupnṓ, fut. agrupnḗsō, from the priv. a (G1), without, and húpnos, sleep. To abstain totally from sleep, to watch, wake, be awake. Spiritually, to be watchful and attentive to spiritual things (Mark 13:33; Luke 21:36; Eph. 6:18; Heb. 13:17).

Deriv.: agrupnía, sleeplessness or watchfulness.

Syn.: dianuktereúō, to remain awake all night; grēgoréō, to watch, keep awake, be vigilant; nḗphō, to abstain from wine or to be morally alert, sober. With the sense of alertness: blépō, to take heed; horáō, to watch; proséchō, to give heed, turn one's attention to; epéchō, to take heed; phulássomai, to beware.

Ant.: aphupnóō, to fall asleep; koimáō, to sleep.

ye therefore,...

οὖν

oún; conj. Accordingly, thereupon, then, now, certainly. Put after one or more words in a clause, and expressing either the merely external connection of two sentences, that the one follows upon the other, or also the internal relation of cause and effect, that the one follows from the other.

(I) As marking mere external connection and thus denoting transition or continuation from what precedes to what follows with the meaning of thereupon, now then.

(A) Generally (Luke 6:9; John 12:1, 12:9; 18:11, 18:16; 19:29; 21:5; Rom. 11:1, 11:11; 15:17). Where there is introductory matter, the transition is made to the thing itself (Mat. 13:18; Luke 20:29 [cf. 20:28]; John 4:5; 19:40; Acts 2:33; 1Cor. 7:26); also mén oún (mén, even), so then, with dé following (Mark 16:19, "so then . . . he was received up"; Acts 1:6; 8:4; 19:38; 23:18, 23:31). Without dé (Acts 23:22; 26:4, 26:9; 1Cor. 6:4; Heb. 7:11).

(B) Joined with a particle of time or words implying time (Mat. 6:2; 21:40; Luke 11:34); hóte oún / hótan oún (hóte, when; hótan, when), when therefore (John 2:22; 19:6, 19:8, 19:30); hōs oún (hōs, as), when therefore) (John 4:1, 4:40; 20:11); exautḗs oún (exautḗs, from that hour), from that hour then (Acts 10:33); nún oún (nún, now), now therefore (Acts 10:33); palin oún, or oún pálin (pálin, again), again therefore (John 8:12, 8:21; 10:7, 10:19, 10:31, 10:39); tóte oún (tóte, then), then therefore (John 11:14; 20:8). So also with a particle which may be resolved by a particle of time, as hótan, hóte, when, hōs, as soon as, with a finite verb (John 6:14), "Then those men, when they had seen" (see John 6:15; 11:17; 19:13; Acts 15:2; Rom. 15:28).

and pray...

δέομαι

déomai; fut. deḗsomai, aor. pass. edeḗthēn, with mid. sense (Luke 8:38), deponent. Déomai, by some construed as pass. and meaning to be reduced to want, is perhaps more correctly to be regarded as in the mid. voice, meaning to lack for oneself, to need. Hence in the NT to make one's need known, to beseech, ask. Déēsis, prayer for a particular need, supplication. Used with the gen. of the person (Luke 8:38; 9:40 [cf. Acts 26:3; 2Cor. 10:2]). With the acc. (2Cor. 8:4). Followed by hópōs, so that (Mat. 9:38; Luke 10:2 [cf. Acts 8:24]). Followed by hína, in order (Luke 9:40 [cf. Luke 21:36; 22:32]). Followed by mḗ, an interrogative neg. meaning never, not (Luke 8:28). Spoken of prayer to God in general (Acts 8:22, with the gen. of God, "I beseech of God" [a.t.]; Acts 10:2). With the prep. prós, and the acc. tón Kúrion, the Lord (Acts 8:24). Used in an absolute sense in Luke 21:36; 22:32; Acts 4:31; 1Th. 3:10; Sept.: Dan. 6:11; Job 8:5; Psm. 30:8; Isa. 37:4. Used generally and in an absolute sense in Rom. 1:10, "making request"; 2Cor. 5:20. Followed by the gen. of person (Luke 5:12; 9:38, 9:40; Acts 8:34, "I pray thee"; Acts 21:39; 26:3; Gal. 4:12; Sept.: Deu. 3:23; 2Kgs. 1:13; Pro. 26:25). Followed by the acc. of thing or inf. for acc. (2Cor. 8:4; 10:2). While proseuchḗ refers to prayer in general, déēsis refers to a particular need for which one prays. Thus déomai is related to aitéō, to make a request, ask as an inferior of a superior.

Deriv.: déēsis, prayer, request; prosdéomai, to require additionally.

Syn.: chrḗzō, to have need; parakaléō, literally to call to one's side, hence to call to one's aid, being the most commonly used word with this sense; erōtáō, to beseech, to ask with the idea of equality between the one who asks and the one of whom he asks, as for instance in the prayers of the Lord Jesus to His Father; eúchomai, translated "pray," but in reality it means to wish.

Ant.: chráomai, to furnish what is needed; therapeúō, to relieve.

always,...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat_. 1:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

πάς

pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.

(I) Includes the idea of oneness, a totality or the whole, the same as hólos, the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.

(A) Sing. before a subst. with the art. (Mat. 6:29; 8:32; Mark 5:33; Luke 1:10; 4:25; John 8:2; Acts 1:8; Rom. 3:19; 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat. 3:5; Mark 1:5; Luke 2:1). With proper nouns, sometimes without the art. (Mat. 2:3; Rom. 11:26). After a subst. with the art. (John 5:22; Rev. 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal. 5:14; 1Tim. 1:16).

καιρός

kairós; gen. kairoú, masc. noun. Season, opportune time. It is not merely as a succession of minutes, which is chrónos, but a period of opportunity (though not necessity). There is really no Eng. equivalent to the word kairós, appropriate or opportune time, which when used in the pl. with chrónoi (times), is translated as "seasons," times at which certain foreordained events take place.

(I) Fit time, proper season.

(A) Generally equivalent to opportunity, occasion (Acts 24:25; Rom. 13:11; 2Cor. 6:2; Gal. 6:10; Eph. 5:16; Col. 4:5; Heb. 11:15; see John 7:6).

(B) Appointed time, set time, certain season, equivalent to a fixed and definite time or season. Followed by the gen. (Mat. 13:30, "in the time of harvest," i.e., the usual season; Mat. 21:34, 21:41; Mark 11:13; Luke 1:20; 8:13; 19:44; Acts 3:19, "times of refreshing" or appointed of God; 2Tim. 4:6; Heb. 9:10; 11:11; Sept.: Ecc. 3:1 ff.); by the gen. of person or a pron. as "my time," as appointed of God, e.g., in which I am to suffer (Mat. 26:18) or accomplish any duty (Luke 21:24, "the times [or seasons] of the Gentiles"; John 7:6, 7:8; 2Th. 2:6; Rev. 11:18). In Gal. 6:9, "one's own due time" (a.t.); see 1Tim. 2:6; 6:15; Tit. 1:3. With a demonstrative art. or pron. as ho nún, the present season or opportunity; hoútos, this; ekeínos, that time, i.e., definitely marked out and expressed (Mat. 11:25; 12:1; 14:1; Mark 10:30; Luke 13:1; 18:30; Acts 12:1; Rom. 3:26; 8:18; 11:5; 2Cor. 8:14; Eph. 2:12). Kairós éschatos (éschatos, last), last time, season, opportunity (1Pet. 1:5); kairoí hústeroi (hústeroi, later, final), latter or final times (1Tim. 4:1); kairós enestēkṓs, perf. part. of enístēmi, to be present, the present time (Heb. 9:9). Generally (Mark 12:2, at the proper season; Acts 17:26; Gal. 4:10; 2Tim. 4:3, time appointed of God; Rev. 12:12, a short time to use). With a prep., e.g., áchri, until, áchri kairoú, for or during a certain season (Luke 4:13; Acts 13:11); en, in, en kairṓ, in due time (Mat. 24:45; Luke 20:10; 1Pet. 5:6; see Acts 7:20); katá, according as, katá kairón, at the set time (John 5:4; Rom. 5:6; see Acts 19:23; Rom. 9:9); pró, before, pró kairoú, before the proper time (1Cor. 4:5); prós, toward, prós kairón, for a season (Luke 8:13; 1Cor. 7:5); prós kairón hṓras, hour, meaning for a short time (1Th. 2:17). In allusion to the set time for the coming of the Messiah in His kingdom or for judgment (Mat. 8:29; 16:3; Mark 1:15; 13:33; Luk 12:56; 21:8; Acts 1:7; Rom. 13:11; 1Cor. 7:29; Eph. 1:10; 1Th. 5:1; 1Pet. 1:11; 4:17; Rev. 1:3; 22:10). In the pl., kairoí is used in an absolute sense of times and circumstances appointed of God (2Tim. 3:1).

that...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end (télos, end) in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

ye may be accounted worthy...

καταξιόω

kataxióō; contracted kataxiṓ, fut. kataxiṓsō from katá, an intens., and axióō, to think worthy, fit. To count worthy of something. In the NT, only in the pass. meaning to be counted worthy (Luke 20:35; Luke 21:36; Acts 5:41; 2Th. 1:5).

Syn.: hikanóō, to enable; endunamóō, to empower.

Ant.: exouthenéō, to make of no account, despise.

to escape...

ἐκφεύγω

ekpheúgō; fut. expheúxomai, from ek, out, and pheúgō, to flee. To flee out of a place, used intrans. (Acts 16:27; 19:16). Trans., to flee from, escape, followed by the acc., such as calamities (Luke 21:36; Rom. 2:3, God's judgment; 2Cor. 11:33); out of the power of someone, with the acc. implied (1Th. 5:3; Heb. 2:3; Sept.: Job 15:30; Pro. 10:19).

Syn.: apallássō, to release; apotássomai, to place in order away from oneself; diasṓzō, to bring safely through a danger; eleutheróō, to set free; exairéō, to deliver; exérchomai, to come or go out of a place; rhúomai, to rescue from; sṓzō, to save, rescue.

Ant.: agreúō, to entrap, catch; empíptō, to be entrapped by, to fall among; emplékō, to entangle; zōgréō, to capture, ensnare, take alive; katalambánō, to seize, possess; pagideúō, to ensnare; peripíptō, to fall into or among something; piázō, to seize, capture, arrest, catch; sullambánō, to seize, arrest.

all... see always above.

these things...

ταῦτα

taúta; neut. pl. (nom. or acc.) of hoútos, this one. After kathṓs, meaning as (John 8:28); followed by ḗte, you were, meaning such were you (1Cor. 6:11). As, referring to what follows (Luke 18:11). The opposite of ekeína, those things, taúta, these things, shows proximity. As an adv., with katá, according to, meaning after the same manner, thus, so (Luke 6:23, 6:26; 17:30).

that shall...

μέλλω

méllō; imperf. émellon or ḗmellon, fut. mellḗsō. To be about to do or suffer something, to be at the point of, to be impending, followed by the inf. (mostly the fut. inf., although infrequently in the NT the pres. inf.). When followed by the pres. and aor. inf., it implies duration or transientness.

(I) Particularly and generally followed by the pres. inf. émelle teleután, to die, meaning "about to die" or "at the point of death" (a.t. [Luke 7:2; John 4:47; Acts 21:27; 27:33]); followed by the aor. inf., há méllei apothaneín (apothaneín, to die), that are ready to die (Rev. 3:2 [TR], see Rev. 12:4).

(II) Also as implying purpose, meaning to have in mind, to intend, will, followed by the pres. inf. as in Mat. 2:13, méllei . . . zēteín, seek), will seek. See Luke 10:1; John 6:6; Acts 3:3; 12:6; Rev. 10:4. Followed by the aor. inf. (Rev. 2:10; 3:16).

(III) Meaning ought, should, must, as implying necessity in accordance with the nature of things or with the divine appointment and therefore certain, destined to take place. Followed by the pres. inf. (Mat. 11:14; 20:22; Mark 10:32; Luke 9:31, 9:44; John 11:51; Acts 28:6; Rom. 4:24; 8:13; Heb. 1:14; Jas. 2:12); followed by the aor. inf. (Rom. 8:18; Gal. 3:23; Rev. 2:10); by the fut. inf. (Acts 11:28; 24:15). As a part., méllōn, masc.; méllousa, fem.; méllon, neut.; meaning to be impending or future. With the inf. implied as ésesthai, shall be, érchesthai, to come (Mat. 3:7; 12:32; Rom. 5:14; 1Tim. 4:8; Heb. 9:11; 13:14). Méllonta, things to come (Rom. 8:38; 1Cor. 3:22). Eis tó méllon (eis, in); in the future, hereafter (Luke 13:9; 1Tim. 6:19).

(IV) With the meaning of may, can, implying possibility, probability, what one hopes or fears, followed by the pres. inf. (Mat. 24:6; Luke 22:23, ho toúto méllōn prássein [toúto, this; prássō, do, perform], who might or could do this). See Acts 20:38; 1Tim. 1:16. Followed by the fut. inf. (Acts 27:10).

(V) Always about to do a thing, i.e., to linger, delay (Acts 22:16).

come to pass,...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark_6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

(B) As a continuative in respect to time, i.e., connecting clauses and sentences in the order of time. (1) At the beginning of a sentence where anything is narrated as being done immediately or soon after that which the preceding context narrates. Here kaí is equivalent to the more usual tóte, then, after that (Mat. 3:16; 4:3, 4:21; 10:1; 14:12, 14:14; Mark 1:29; 4:21, M4:24, 4:26 [cf. tóte in Mat. 15:12]). Here belongs the form kaí egéneto (the 2d aor. 3d person of gínomai, to take place), then it came to pass. Usually with a notation of time, e.g., by hóte, then (Mat. 7:28; 19:1); hōs, as (Luke 2:15); en, in, with the dat. (Mark 1:9; 4:4; 1:59; 9:18; 14:1); metá, with (Luke 2:46). Followed by the gen. absolute (Mat. 9:10); by the acc. and inf. (Mark 2:23). Elsewhere egéneto dé (Luke 3:21; 5:1; 6:1). (2) In the apodosis (conclusion), e.g., where anything is said to follow at once upon that which is contained in the protasis (proposition), i.e., and immediately (Mat. 8:15; 26:53; Mark 1:27; 2:14; Luke 4:36; 8:25). Also where the time is less definite, i.e., and then, and afterwards, without any notation of time (Mark 12:1; Luke 1:56; John 4:40; 6:58; Acts 5:7; 7:7). With a notation of time (Mat. 28:9). After kaí egéneto or egéneto dé with a note of time (see 1 above). In Mat. 9:10, kaí idoú (idoú, behold), and behold (Mark 2:15; Luke 2:15, 2:21; 5:1; 9:28, 9:51). Specifically in the construction ḗggiken (perf. indic. 3d person sing. of eggízō, to come near, approach), "the hour is near" (a.t.), or has come (Mat. 26:45); "and the hour was the third" (a.t. [Mark 15:25; Luke 23:44]).

to stand...

ἵστημι

hístēmi; fut. stḗsō, aor. éstēsa, 2d aor. éstēn, perf. éstēka and hestḗkasin (Luke 8:20), pluperf. heistḗkeisan, perf. inf. hestēkénai contracted to hestánai, perf. part. hestēkṓs contracted to hestṓs, fem. hestṓsa, neut. hestós, aor. pass. estáthēn, fut. pass. stathḗsomai. A less usual form is histṓmen (Rom. 3:31 [TR]). Pluperf. 3d person pl. hestḗkesan, Attic for hestḗkeisan (Rev. 7:11). When used trans., the verb means to cause to stand, to place. When used intrans., it means to stand.

(I) Trans., in the pres., imperf., fut. and aor. of the act., to cause to stand, to set or place.

(A) With the acc. and with an adjunct implying the place where, e.g., "before them" (Acts 22:30); "on his right hand" (Mat. 25:33); "in their midst" (a.t. [Mat. 18:2; see John 8:3; Acts 4:7]); "before the council" (Acts 5:27; see Acts 6:6; Jude 1:24 [cf. Lev. 27:11]). Epí, upon, with the acc. (Mat. 4:5; see Luke 4:9). Pará, near, with the dat. (Luke 9:47). Generally, to cause to stand forth (Acts 1:23; 6:13), the opposite of falling (Rom. 14:4; Sept.: Gen. 47:7; Exo. 40:2, 40:17; Lev. 14:11; Jos. 4:9).

(B) To establish, confirm (Rom. 3:31; 10:3; Heb. 10:9; Sept.: Exo. 6:4). Of time, meaning to fix, appoint (Acts 17:31).

(C) To place in a balance, i.e., to weigh, with the acc. and dat. (Mat. 26:15, "they weighed out to him" [a.t.]; Sept.: Ezra 8:25-26, 8:33; Isa. 46:6). Metaphorically, to impute, e.g., sin unto someone (Acts 7:60).

(II) Intrans. in the perf., pluperf., and 2d aor. of the act. and mid., and by implication in aor. and fut. of the pass., to stand, and so perf. act. héstēka, used as pres.; pluperf. hestḗkein, used as imperf.

Deriv.: anthístēmi, to oppose; anístēmi, to raise (trans.), and to rise, (intrans.); aphístēmi, to withdraw from or stand away from; diḯstēmi, to remove; enístēmi, to set in; exístēmi, to be in ecstasy; epístamai, to understand; ephístēmi, to set or stand over, be present; kathístēmi, to appoint a person to a position; methístēmi or methistánō, to remove; parístēmi or paristánō, to stand by or beside; periḯstēmi, to stand around; proḯstēmi, to preside, rule; prōtostátēs, a leader or captain; stádios, furlong, race; stámnos, a jar, earthen pot; stásis, a standing; statḗr, piece of money; staurós, stake, cross; stḗthos, the breast; stḗkō, to stand firm; stērízō, to set fast, to fix firmly; stoá, a pillar, column; sunistánō, to set together, introduce, consist.

Syn.: ménō, abide, continue, stand; diatríbō, to stay, tarry; títhēmi, to put, set; tássō, to place in order; keímai, to lie, set; phérō, to carry, bring; stērízō, to fix, make fast, set; stereóō, to make firm; bebaióō, to confirm, establish; kratéō, to be strong, prevail; páreimi, to be at hand, present; paragínomai, to be beside, present; anorthóō, to set straight or up; egeírō, to raise.

Ant.: píptō, to fall; husteréō, to come behind, fall short; ekleípō, to leave off, cease, fail; katargéō, to reduce to inactivity; apopsúchō, to faint, fail; metatíthēmi, to remove, transfer; metakinéō, to remove, move away; methístēmi, to transfer, remove, figuratively to pass on into the next world; astatéō, to be wandering, homeless; ekchōréō, to depart.

before...

ἔμπροσθεν

émprosthen; adv. governing a gen. from en, in, and prósthen (n.f.), in front of, before, which is from prós, toward, and the syllabic suffix -then denoting direction, a place. Before, in front of.

(I) As an adv. of place after verbs of motion, meaning forward (Luke 19:4, 19:28, "he went before," someone else, implied). In the pl. with the art., tá émprosthen, things before (Php. 3:13). Of the body, "before," "in front" (Rev. 4:6; Sept.: Ezk. 2:10). In Sept. and Gr. writers, spoken also of time (Jdg. 1:11; Ruth 4:7).

(II) As a prep. followed by the gen., spoken of:

(A) A place, meaning before, with the gen. of person, after verbs of motion (Mat. 11:10; Mark 1:2; Luke 7:27; John 3:28; 10:4; Sept.: Gen. 24:7; 32:3, 32:16; 1Chr. 15:24). Generally it means before, in the presence of (Mat. 5:16; 6:1; 7:6, casting one's pearls before swine; Mat. 10:32-33; 17:2; 23:13, shutting up the kingdom of heaven before men with the meaning of against them, so as to prevent them from entering; Mat. 25:32; 26:70; 27:11, 27:29; Mark 9:2; Luke 5:19; 12:8; 14:2; 19:27; Luke 21:36; John 12:37; Gal. 2:14; 1Th. 2:19; Sept.: Isa. 45:1). The expression "before God" means in the sight of God, i.e., God being witness, God knowing and approving (Mat. 11:26; Luke 10:21, "it seemed good in thy sight"; 1Th. 1:3; 3:9, 3:13; 1Jn. 3:19). "It is not the will of your Father which is in heaven" (Mat. 18:14 [cf. Exo. 28:38; Psm. 19:14]). Followed by the gen. of thing, "before," "at" (Mat. 5:24; Acts 18:17; 2Cor. 5:10; Rev. 19:10; 22:8 [cf. Sept.: 2Chr. 5:6; Neh. 8:3]).

(B) Time, meaning before, followed by the gen. of person (John 1:15, 1:27, 1:30; Sept.: 2Kgs. 17:2; 23:25).

Syn.: prṓton, before, first; próteron, before, always used of time; prín, formerly; katenṓpion, enantíon, or énanti, before, in the sight of; katénanti and enṓpion, in the sight of.

Ant.: opísō and hexḗs, after, and the strengthened comp. kathexḗs, afterwards or in order; metépeita, afterwards, without necessarily indicating an order of events; hústeron, afterwards, with the suggestion of at length, at last; épeita, afterwards, thereupon; eíta, afterwards, then; ópisthen, behind; metá, after.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luk. 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō (G1854), the outside one, the outer; ho plēsíon (G4139), the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

(IX) Repeated with the part. mén and dé subjoined, ho mén / ho dé, meaning the one and the other, also in the pl., hoi mén / hoi dé, some and the others (Php. 1:16-17 [cf. Mat. 13:23]). Sometimes hoi dé is used in an absolute sense for some or by all concerned without being preceded by hoi mén (Mat. 26:67; 28:17; John 19:29).

(X) With a part., it may be generally rendered by who, that, which, and the part., as if it were a noun preceded by the art. Thus 1Jn. 2:4, ho légōn, the one saying or the one who says, meaning the person saying. See John 1:18, ho ṓn, "the one being [or who has always been] in the bosom of the Father" (a.t.). It is used elliptically often implying the part. Ṓ. , being, especially before a prep. or adv. as in Mat. 6:9, ho en toís ouranoís, "the one [ṓn, being] in heaven" (a.t.). See Mat. 5:12, toús pró humṓn, implying óntas, "those being before you" (a.t.); Acts 13:9; Col. 3:5.

(XI) With a proper noun in the gen. following, it often denotes affinity as in Mat. 10:3, ho toú Alphaiou "James the son of Alpheus," but where "the son" is implied. See Mark 16:1, "Mary the mother of James" (cf. Mark 15:40); John 19:25, meaning Mary the wife of Cleophas; Acts 7:16.

(XII) The neut. art. tó in the sing. or pl. with a noun in the gen. implies possession, property, or relation as Mat. 22:21, "the things of Caesar" (a.t. [see Rom. 8:5 {cf. Mat. 21:21; Luke 2:49; 1Cor. 7:32-34}]).

(XIII) The neut. art. sing. tó is used in several adv. phrases, the prep. katá and the noun prágma, thing, or the like, being understood as in Acts 4:18, tó kathólou, meaning at all, for katá tó prágma or chrḗma, need, kathólou. See Luke 11:3, tó kath’ hēméran, for katá tó kath’ hēméran chrḗma, meaning according to our daily need; in Rom. 9:5, tó katá sárka, meaning in respect of the flesh.

(XIV) When the art. is omitted, the special qualities of a person or thing are spoken about, e.g., in John 1:18 Theón, God, referring not to any theophany in any visible and limited appearance but God in His eternal, infinite and spiritual self-existence. When the def. art. is used as in John 1:1, "and the Word had been toward the God [tón Theón]," (a.t.) reference is made to the Father as a distinct personality within the Trinity. See Rev. 1:1, "The Revelation of Jesus Christ which God [ho Theós with the def. art.] gave unto him." Clearly the inclusion of the art. makes "God" refer to the Father.

Son...

υἱός

huiós; gen. huioú, masc. noun. Son.

(I) Generally.

(A) A male offspring: (1) Strictly spoken only of man (Mat. 1:21, 1:25; 7:9; Mark 6:3; 9:17). In Heb. 12:8 it is presented emphatically as the opposite of nóthos, illegitimate son. Pleonastically huiós árrēn, male) (Rev. 12:5). See Sept.: Gen. 4:16, 4:24. Spoken of one who fills the place of a son (John 19:26); of an adopted son (Acts 7:21; Heb. 11:24 in allusion to Exo. 2:10). Often huiós is omitted before a gen., the art. remaining in its place (Mat. 4:21; 10:2; John 21:15). (2) Of the young of animals, "foal of an ass" (Mat. 21:5 quoted from Zec. 9:9; Sept.: Psm. 28:1).

(B) In a wider sense it means a descendant, pl. descendants, posterity; see téknon cf. II). (1) Sing. (Mat. 1:1, 1:20; Luke 19:9). Of the Messiah as descended from the line of David (Mat. 22:42, 22:45; Mark 12:35, 12:37; Luke 20:41, 20:44). "Son of David" meaning the Messiah (Mat. 9:27; 12:23; 15:22; 20:30-31; 21:9, 21:15; Mark 10:47-48; Luke 18:38-39 [cf. Sept.: Gen. 29:5; Ezra 5:2; Zec. 1:1]). (2) Pl. (Acts 7:16; Heb. 7:5, "sons of Levi," Levites; Sept.: Gen. 33:19; Num. 26:57); emphatically, the posterity of Abraham, the sons or descendants of Israel, the Israelites (Mat. 27:9; Luke 1:16; Acts 5:21; 7:23, 7:37; Rom. 9:27; 2Cor. 3:7, 3:13; Gal. 3:7; Rev. 21:12; Sept.: Exo. 13:19; 14:2; 16:35; Lev. 17:3, 17:8, 17:10). (3) The Son of Man means Jesus as the Messiah. See ánthrōpos IV.

(C) Figuratively of one who is the object of parental love and care or who yields filial love and reverence toward another, a pupil, disciple, follower, the spiritual child of someone (cf. téknon III, B [Heb. 2:10; 12:5 quoted from Pro. 3:11; 1Pet. 5:13 {cf. Acts 12:12}]). Of the disciples and followers of the Pharisees (Mat. 12:27; Luke 11:19; Sept.: 1Kgs. 20:35; 2Kgs. 2:15; Pro. 2:1; 3:1; 4:10, 4:20). For huiós versus huioí toú Theoú, the son and sons of God (cf. II).

(D) With a gen., the son of something is one connected with, partaking of, or exposed to that thing, often used instead of an adj. (Mat. 9:15, sons of the bridal chamber, brides-men; Mark 2:19; Luke 5:34; see numphṓn, bride-chamber). Sons of the kingdom means subjects to whom the kingdom's privileges belong (Mat. 8:12, spoken of the Jews but also of the true subjects or citizens; Mat. 13:38; see in basileía III). The sons of the kingdom stand in opposition to the sons of the evil one (ponēroú meaning subjects of Satan, his followers, imitators (Mat. 13:38; Acts 13:10, "son of the devil" [a.t.]). Followed by the gen. implying quality, character, "sons of thunder" (Mark 3:17; see Boanergés, commotion). "Son of peace" meaning friendly, giving one's benediction, receiving someone hospitably (Luke 10:6). "Sons of the day" (a.t.) meaning enlightened with true knowledge (1Th. 5:5). "Son of consolation" (Acts 4:36; see paráklēsis cf. II). "Sons of light" means enlightened with the true light (Luke 16:8; John 12:36; 1Th. 5:5, the opposite of sons of this world [aiṓnos or of this age, meaning devoted to the Philosophy of this age or this world [Luke 16:8; 20:34]). "Sons of disobedience" (apeitheías, disobedience) meaning the disobedient (Eph. 2:2; 5:6; Col. 3:6); and "son of lawlessness" (anomías) (a.t. [Sept: Psm. 89:23]). Followed by the gen. of that in which one partakes, to which one is exposed, e.g., Luke 20:36, "sons of the resurrection" (a.t.) meaning partakers in it; Acts 3:25, "sons of the prophets and the covenant" (a.t.) meaning to whom the prophecies and the covenant appertain). "Son of perdition" (apōleías) meaning devoted to destruction, see apṓleia II (John 17:12). "Son of hell" (Géenna) meaning deserving everlasting punishment (Mat. 23:15 [cf. Sept.: 1Sam. 20:31; 2Sam. 12:5]).

(II) Specifically huiós toú Theoú (gen. of Theós, God) son of God, and huioí toú Theoú, sons of God. Spoken of:

(A) One who derives his human nature directly from God, and not by ordinary generation: of Adam (Luke 3:38 implied of Jesus [cf. Luke 1:35]).

(B) Those whom God loves and cherishes as a father. See patḗr II, A, B; and gennáō I, A, 2 (cf. téknon III, C). (1) Generally of pious worshipers of God, the righteous, saints, "Blessed are the peacemakers: for they shall be called the sons of God" (Mat. 5:9). Of those who are like God in eternal life (Luke 20:36); in disposition, benevolence (Mat. 5:45; Luke 6:35, the "sons of the most High" [a.t.]; Sept.: Deu. 14:1; Psm. 73:15). (2) Specifically of the Israelites (Rom. 9:26; Sept.: Isa. 1:2; 43:6; Jer. 3:14); sing. (Exo. 4:22-23; Hos. 11:1). (3) Of Christians (Rom. 8:14, 8:19; 2Cor. 6:18; Gal. 3:26; 4:6-7; Heb. 12:6; Rev. 21:7).

(C) Jesus Christ as the Son of God, the Son of the Most High (Mat. 27:54; Mark 15:39; Luke 1:32 [cf. Mark 5:7; Luke 8:28]). (1) In the Jewish sense as the Messiah, the Anointed, the Christ, the expected King of the Jewish nation, constituted of God, and ruling in the world. See basileía ( cf. III). As joined with ho Christós, Christ, in explanation (Mat. 16:16, "Thou art the Christ, the Son of the living God"; Mat. 26:63; Mark 14:61; Luke 4:41; John 1:49, Thou art the Son of God, thou art the King of Israel [cf. Luke 1:32; John 6:69; 11:27; 20:31]). Mat. 2:15 quoted from Hos. 11:1, and speaking of Israel, but the evangelist applies it to Christ (Mat. 4:3; 8:29; 14:33; 27:40, 27:43; Mark 3:11; 5:7; Luke 4:3; 8:28; 22:70; John 1:34, 1:42; 9:35). See Sept.: 2Sam. 7:14; Psm. 82:6 (cf. Psm. 89:28). (2) In the gospel sense as the Messiah, the Savior, the Head of the gospel dispensation; so-called as proceeding and sent forth from God, as partaking of the divine nature and being in intimate union with God the Father. Acts 13:33; Heb. 1:5; 5:5, "today have I begotten thee," quoted from Psm. 2:7 (cf. gennáō I, A, 2). In Theós, God, cf. II); lógos, word, cf. III); kúrios, lord, cf. II, B, 2); basileía, kingdom, cf. III).

(D) Huiós, when used of Jesus, is not perfectly synonymous with Messiah; it designates the same person, but not in the same respect. Christ is called the Son of God on account of His divine nature (Mat. 11:27; Luke 10:22; John 1:14, 1:18; 10:33-36; Heb. 1:5 f.; 3:6). The Father and the Son are mentioned together as in most of the above passages (see also Mat. 28:19; Mark 13:32; John 5:26; 17:1; 1Jn. 1:3; 2:22; 4:14; 2Jn. 1:3, 1:9). "This is my beloved Son" (Mat. 3:17; 17:5); ". . . that he gave his only begotten Son . . ." (John 3:16-18; Rom. 1:3-4, 1:9; 5:10; 8:3, 8:29, 8:32; 1Cor. 1:9; 15:28; 2Cor. 1:19; Gal. 1:16; 2:20; Eph. 4:13; Col. 1:13; 1Th. 1:10; Heb. 1:2; 6:6; 2Pet. 1:17; 1Jn. 1:7; 5:5; Rev. 2:18).

Deriv.: huiothesía, adoption.

Syn.: país, a child or servant; paidíon, a young child; paidárion, a lad; téknon, a child; tekníon, a little child; nḗpios, an infant.

Ant.: patḗr, father; goneús, a parent; prógonos, a progenitor, forefather.

of man...

ἄνθρωπος

ánthrōpos; gen. anthrṓpou, masc., fem. noun. Man, a generic name in distinction from gods and the animals. In the NT, used to make the distinction between sinful man, whose conduct, way, or nature is opposed to God, and anḗr, male or husband.

(I) A man or woman, an individual of the human race, a person.

(A) Generally and universally (Mat. 4:19; 12:12; Mark 7:21; Luke 2:52; 5:10; John 1:4; 1Cor. 4:9). In a direct address, "O man" (ṓ ánthrōpe) implies an inferior or common person (Luke 5:20; 12:14; 22:58, 22:60; Rom. 2:1, 2:3; 9:20; Jas. 2:20; Sept.: Isa. 2:9; 5:15). In Rev. 9:10, 9:15, 9:18, Rev9:20, hoi ánthrōpoi, men, i.e., the living, are those with whom we live, people (Mat. 5:13, 5:16, 5:19; 6:1; 8:27; 13:25; Mark 8:24, 8:27), or men of this world or generation, wicked men (Mat. 10:17; 17:22; Luke 6:22, 6:26). In Mat. 6:5, 6:14-16; 7:12; 19:12; 23:4; Luke 6:31; 11:46, other men, others. See also Sept.: Jdg. 16:7; 18:28.

(B) Spoken in reference to his human nature, a man, i.e., a human being, a mortal. (1) As in Php. 2:7; 1Tim. 2:5; Jas. 5:17; Rev. 4:7; 9:7. Here is included the idea of human infirmity and imperfection, especially when spoken in contrast to God and divine things (1Cor. 1:25; 3:21). In Gal. 1:11-12, katá, according, ánthrōpon, and pará, from, anthrṓpou, of human origin. To speak (légō, or lalṓ or laléō, katá ánthrōpon, means to speak after the manner of men, i.e., in accordance with human views, and so forth, to illustrate by human example or institutions, to use a popular manner of speaking (Rom. 3:5; 1Cor. 9:8; Gal. 3:15). In 1Cor. 15:32, "if according to man's will" (a.t.), i.e., not according to God (see 2Cor. 7:9, 7:11; 11:17). The gen. anthrṓpou stands also instead of the adj. anthrṓpinos, as in 2Pet. 2:16, "with a human voice" (a.t.). "A man's number" (a.t. [Rev. 13:18]) means an ordinary number. "Human measure" (a.t. [Rev. 21:17]) means common measure (cf. Sept.: Isa. 8:1). (2) Metaphorically used of the internal man, meaning the mind, soul, the rational man (Rom. 7:22; Eph. 3:16). In 1Pet. 3:4, "the hidden man of the heart," to which is opposed the outward or external visible man (2Cor. 4:16). The old man (ho palaiós) means the old man or the former unrenewed disposition of heart, and the new man (kainós) means the disposition or attitude which is created and cherished by the new nature that Jesus Christ gives to the believer (Rom. 6:6; Eph. 2:15; 4:22, 4:24; Col. 3:9).

(C) Spoken with reference to the character and condition of a person and applied in various senses according to the context: (1) A man, a male person of maturity and ripe age (Mat. 8:9; 11:8; 25:24; Mark 3:3; Luke 19:21; John 1:6; 3:1; Acts 4:13). The expression "man of God" (ánthrōpos toú Theoú) means a minister or messenger of God, one devoted to His service (1Tim. 6:11; 2Tim. 3:17; 2Pet. 1:21; Sept.: 1Kgs. 13:1; 2Kgs. 1:9-13; 4:7, 4:9, 4:21). In 2Th. 2:3, the "man of sin" means that impious man referring to the Antichrist (so named in 1Jn. 2:18, 2:22; 4:3; 2Jn. 1:7). (2) A husband as contrasted to a wife (Mat. 19:3, 19:10; 1Cor. 7:1; Sept.: Deu. 22:30). (3) A son as contrasted to a father (Mat. 10:35), or a male child generally (John 7:23; 16:21). (4) A master as contrasted to servants (Mat. 10:36). (5) A servant (Luke 12:36). In Rev. 18:13, "souls of men" means male and female slaves. See also Sept.: Ezk. 27:13. (6) In John 4:28, "the men" in the city means citizens, inhabitants.

(II) Used with tis, an enclitic indef. pron. meaning any man, a certain man, i.e., one, someone, anyone.

(A) Generally ánthrōpós tis, a certain man (Luke 10:30; 12:16; 14:2; John 5:5). Without tis as in Mat. 9:9, "he saw a man . . . sitting." See Mat. 12:10; 13:31; 16:26; 21:28; Mark 4:26; 5:2; 10:7; 12:1; Luke 6:48-49; John 3:4, 3:27; Sept.: Lev. 13:2, 13:9. Heís, one, ánthrōpos, for, heís tis as in John 11:50 and John 18:14, meaning a man, anyone out of a number. In Rom. 3:28, "a man is justified by faith" means anyone who has faith, irrespective of who he is (see also 1Cor. 11:28). With a neg., no man, no one (Mat. 19:6; John 5:7; 7:46; Sept.: Exo. 33:20).

(B) Joined with an adj. or noun, it forms a paraphrase for a subst. as in Mat. 11:19, "a man, a glutton and winebibber" (a.t.). Ánthrōpos émporos, a merchant (Mat. 13:45); ánthrōpos oikodespótēs, "a despot [or master] of the house" (a.t. [Mat. 13:52]), means the head of a family or a business (cf. Mat. 18:23; 21:33; Luke 2:14; Tit. 3:10); ánthrōpos Rōmaíos, means a Roman (Acts 22:25); those men (Acts 16:37); Ánthrōpos Ioudaíos a Judean) means a Jew (Acts 21:39; see also Sept.: Exo. 2:11). See ho ánthrōpos with the art. meaning every man or person, no matter who (Mat. 4:4; 12:35; 15:11, 15:18; Mark 7:15, 7:18, 7:20; Luke 4:4; 6:45; Rom. 7:1; 14:20; Sept.: Gen. 8:21; Lev. 5:4; Deu. 8:3).

(III) Ho ánthrōpos with the art., meaning this or that man, he (Mat. 12:13, 12:45; 26:72), this man of whom you speak (Mark 14:71. See Mark 3:3, 3:5; 14:21; Luke 6:10; 23:4, 23:6; John 4:50; 19:5; Sept.: Gen. 24:29-30, 24:32). Sometimes ekeínos, that one, is added, as in Mat. 26:24, ho ánthrōpos ekeínos (Mark 14:21; Jas. 1:7).

(IV) Huiós, son, toú anthrṓpou, son of man, means:

(A) Ánthrōpos, a man; sons of men are simply men (Mark 3:28). In Mat. 12:31, "sons of men" (a.t.) is expressed simply with the dat. pl. toís anthrṓpois. In Heb. 2:6, in the first clause, we have ti, the neut. of tis, who, estín (the third person sing. of eimí, to be) ánthrōpos; while in the second clause we have ē, or) huiós, son, anthrṓpou, of man, which indicates that the second clause (the son of man) stands for man himself. In Rev. 1:13, hómoion, like, huiṓ, the dat. of huiós, anthrṓpou, "like unto the Son of man," means like a man. See Sept.: Gen. 11:5; Psm. 4:2; 8:4; Ecc. 2:8; 3:18-19; 8:11.

(B) The designation, the Son of man, was used by the Lord Jesus to designate His Messiah-ship. It is found 81 times in the gospels: Mat. 8:20; 9:6; 10:23; 11:19; 12:8, 12:32, 12:40; 13:37, 13:41; 16:13, 16:27-28; 17:9, 17:12, making a total of 30 times in Matthew; Mark 2:10, 2:28; 8:31, 8:38; 9:9, 9:12, 9:31; 10:33, making a total of 14 times in Mark; Luke 5:24; 6:5, 6:22; 7:34; 9:22, 9:26, 9:44, 9:58; 11:30; 12:8, 12:10, 12:40; 17:22, , Luke 21:36; John_1:51; 3:13-14; 6:27, 6:53, 6:62; 8:28; 12:23, 12:34 (twice); 13:31, making a total of 11 times in John.

Apart from the gospels, it is found only in Acts 7:56 (cf. Luke 22:69). In Rev. 1:13 and Rev. 14:14, the expression used, though akin, is not the same: it is "one [sitting] like unto the Son of man," which is a precise reproduction of the phrase in Dan. 7:13. The title itself is really not found in Dan. 7:13. Daniel describes a vision in which four great beasts come up from the sea: a lion, a bear, a leopard, and a beast with four horns. These are judged by the "Ancient of days" and their dominion is taken from them. Thereupon the prophet said, "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him." Daniel does not regard "the saints of the most high" (Dan 7:18) as coming down from heaven. They are already upon the earth suffering the oppression of the tyrant symbolized by the "little horn" (Dan. 7:8) and awaiting deliverance and reversal of conditions, which come when the Most High sits for judgment.

With but one exception, the name as found in the gospels is used only by our Lord Himself. The exception is John 12:34, and even there it is presupposed that Jesus had spoken of Himself as "the Son of man." "The multitude therefore answered him, We have heard out of the law that the Christ abideth forever; and how sayest thou, The Son of man must be lifted up? Who is this Son of man?" (a.t.). The multitude was familiar with the title "the Son of man." To them it was a designation of the Messiah. Their difficulty was to reconcile Messiah-ship with exaltation through death. The fact that both friends and enemies were acquainted with the representation of the title as to Messiah-ship is confirmed by the fact that not a trace of inquiry is presented either by the disciples or the wider public as to the meaning of the title. They were not perplexed by the designation.

"The Son of man" was a title of self-designation by our Lord Himself. It was a messianic title before our Lord used it. A speaker usually applies a title to himself with an obvious purpose which his hearers would discern. Taking the first occurrences in Mat. 9:6; Mark 2:10; Luke 5:24, we conclude that Jesus used this title in the presence of hostile scribes. The scribes were charging Jesus with blasphemy because He assumed to pronounce the forgiveness of sins which is God's prerogative. In Mat. 9:8, we read that the multitudes "glorified God which had given such power unto men."

Our Lord adopted this title more fully and consistently, most probably consequent to Peter's confession at Philippi Caesarea (Mat. 16:13; Luke 9:18-20). We are not precisely told why our Lord used this designation in preference to any other messianic title, but it was a title which did not possess the limitations of other messianic designations. It allowed the concept of the Suffering Servant to be integrated with that of the Messianic King. Daniel did not identify the suffering Messiah before the Triumphant One who was going to come in glory, but since it is an event that follows, what precedes cannot be precluded. What Daniel failed to disclose, the suffering Messiah, Jesus revealed (Mark 9:9, 9:12, 9:31; 10:33; 14:21, 14:41). Only when the crucifixion and the resurrection were accomplished facts, in the light of which His disciples might discern how false and misleading had been their narrow concept of what Messiah-ship could be, does Jesus speak to them of Himself in other terms: "Behooved it not the Christ to suffer these things?" and again: "Thus it is written that the Christ should suffer" (author's translations [Luke 24:26, 24:46]).

If "the Son of man" was a title capable of being associated with suffering and death, it was a title already associated with the glorious coming of One who should have everlasting rule over a world in which the powers of evil should no more have sway (Mat. 25:31 ff.; Mark 8:38; 13:26; 14:62). In John 5:27 He declared that He was going to be the Judge. The Son of man spoke of Christ's descent from heaven which indicated a close association with God more than any other current messianic title that could have been used.

But it also spoke of a closer association with man universally and not only with Israel, which would have been indicated if He designated Himself as "the son of David." When Jesus attached the concept of suffering to His Messiah-ship, He did so in order to make it clear that the entrance upon His sovereignty was still far distant (Mat. 16:16, 16:21-22). This is why He used the title most frequently when speaking of His suffering (Mat. 17:9 paralleled with Mark 9:9, 9:12; Mat. 17:22 paralleled with Mark 9:31 and Luke 9:44; Mat. 20:18 paralleled with Mark 10:33 and Luke 18:31; Mat. 26:24 paralleled with Mark 14:21 and Luke 22:22; Mat. 26:45 paralleled with Mark 14:41).

After the crucifixion and the resurrection, Jesus began to speak to them of Himself as the Christ (Luke 24:26, 24:46). The utterances concerning the return of "the Son of man" in glory and the predictions that the Son of man must suffer and die are in strict correlation.

Why did not Jesus' followers, except Stephen (Acts 7:56), apply this title to Him? It was because Paul wrote primarily for Greeks who would most likely not understand by the title "the Son of man" what the Jews understood. The Gentiles would have taken the title to refer simply to a man. The use of this title would have led the Gentiles to an undue and, therefore, misleading stress about our Lord's humanity. To the Jew, "the Son of man" suggested the Lord from heaven; not so to the Gentile. When the association of the name with heavenly origin and majesty could not be assumed, there the Apostles adopted other terms as they spoke or wrote of their risen and ascended Lord and proclaimed Him as "the Christ, the Son of God" (John 20:31).

The Church refused to refer to Jesus as "the Son of man" because He had already sat upon the throne of God and was, in fact, no longer merely a man but the ruler of heaven and earth. For instance, the term "the Lord" occurs 24 times in 1Th. and 22 times in 2Th. It is the Lord who comes with the clouds of heaven (1Th. 4:16-17; 2Th. 1:7).

The new designation as "Lord" indicates the widening range of the Church's appeal beyond the confines of Judaism. In John 12:34 "the Son of man" and "the Christ" are interchanged. In Luke 22:69-70 "the Son of man" and "the Son of God" are also interchanged. In Mat. 16:13, 16:16, 16:20 "the Son of God," "the Son of man," and "the Christ" all are used. By using this name before His judges, Jesus openly professed Himself to be the Messiah and was so understood by all present (Mat. 26:64; Mark 14:62; Luke 22:69-70; John 1:52; 5:27).

Deriv.: anthrōpáreskos, man- pleaser; anthrṓpinos, human; anthrōpoktónos, murderer.

Book of Luke