When we think about the idea of being left behind, we may have misunderstood the timing of this event. When we read Luke 17 and Matthew 24 we are not speaking of the harpazo, also known as “rapture”. It is important to clarify this idea so that we don’t repeatedly make the same mistake. This has been an error that we have unintentionally made over and over. People have even gone so far as to use these two sections of scripture to manipulate others with fear, especially in children. Yet this is a wonderful illustration that shows us how important it is to study every word of scripture, every God-breathed word.
We looked at this subject once before with a slightly different emphasis. We were more concerned about eagles and the elect. But we need to clarify the details. Reason being is that we have so many well meaning people who listen to the teachings of many different teacher/preachers. The result is that people can recite the popular teachers of the day but not the Bible. When I ask people the simple question of pointing out where a certain belief is mentioned in scripture, many cannot show me. This is because many people are stuck on men and the opinions of men and are not researchers of the Bible. The Holy Spirit did not make the Bible hard to understand, the Holy Spirit instead makes the scripture known to us, if we take the time to look at it.
The very first thing we want to notice is the context. What we have recorded in the red letters is usually Jesus answering the questions of someone; be it the disciples, the pharisees, or the sadducees. Rarely do we read far enough back to find out what questions were being asked. Keep in mind, men put in chapter and verse markers to make it easier for us to locate scriptures. That does not mean the conversation Jesus was having did not start prior to a certain chapter.
To get a running start to Luke 17, we should scan through chapter 13. Jesus, the disciples, the Pharisees, and the crowds, are heading towards Jerusalem. Some of the Pharisees warn him about Herod. Jesus insults Herod and keeps going, mentioning that on the third day He would be perfected.
Then Jesus goes to a chief Pharisees house for dinner on the sabbath and heals a man. Jesus asks them questions and then starts to tell stories in parables. By the time dinner was over, great multitudes were following him. Publicans and sinners were listening to Jesus’ parables. The Pharisees and scribes were there as well, although not too happy that Jesus spoke to sinners. Jesus tells them of the lost sheep, the prodigal son, and the unfaithful steward. During these parables, the Pharisees were listening and they ridiculed him.
Jesus tells the Pharisees that God knows their hearts, and that the law and the prophets were in effect until John. This tells us that the Pharisees did not know the time they were in, nor did they know Jesus. They may have regarded him as a teacher, but they did not believe he was Messiah. If we remember back to last week's study, the knowledge of those strange events surrounding John and Jesus’ birth were being repeated all over the hill country. The prophets Zacharias and Elisabeth were not shy when they announced the words of the Lord. Yet, thirty years later the Pharisees were hardened towards Jesus.
Jesus then tells the Pharisees the story of the rich man and Lazarus. This is a story not a parable, as Jesus uses people names. What Jesus was doing was at first mocking their rich lifestyle, and second pointing out their problem with ending up in Hades rather than in Abraham’s bay. Jesus concludes the story with the rich man being stuck in Hades, which was a clue to the predicament of the Pharisees.
While still on the way to Jerusalem, Jesus speaks to his disciples regarding offenses. He then speaks to the apostles regarding faith as a grain of mustard seed. Along the way Jesus heals ten lepers, one of which was a Samaritan who glorified God. Meanwhile some of the Pharisees were still tagging along. Just think of it, along the road to Jerusalem, a distance of about ninety miles, all these events are taking place. Walking and talking was a common thing to do. Now as they were closer to Jerusalem, the Pharisees ask a question. Actually they demand an answer to a question. Recognize that Jesus just healed ten lepers, no one else did that.
Luke 17:20 (KJV) And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
What Jesus is saying is, it is not preceded by a big notable sign because the kingdom of God is within you. Jesus then turns to the disciples and says:
Luke 17:22 (KJV) And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.
The disciples would not be on the earth when Jesus comes back to earth. It will be like lightning, the people of earth will see it, but the disciples will all be coming with him. Let’s ask the question, when will Jesus come back to earth? The first time Jesus comes back to earth is for a short time midway through the tribulation to collect the 144,000 virgins. What has proceeded this time? The saints are called up, the dead in Christ rise first, and those who are alive on the earth join them in the air. Then those saints sing a new song about being redeemed, and then witness the Lamb opening the seals. The seals are opened, the trumpets are blown, the two witnesses are murdered on the earth and then they rise the third day. On the earth the son of perdition sits in the Holy of Holies and does not die, therefore he claims himself to be god. Meanwhile in heaven, Jesus is coronated, and he then gives out rewards to the saints. Jesus then collects the 144,000 virgins, while the bride prepares as the army. The bowl judgments are poured out on the earth. Babylon is killed by the beast, and the beast attempts to make war with the Lamb.
Jesus explains to the disciples that he will be rejected by this generation, but that life is going to go on as normal. He reminds them of Noah and how it wasn’t until Noah and his family entered the ark that it rained. He then points out Lot, and how it wasn’t until they left the city that it rained fire and brimstone.
Luke 17:29-30 (KJV) But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.
30 Even thus shall it be in the day when the Son of man is revealed.
What day are we talking about? The day Jesus is revealed, the Apocalypse.
Luke 17:30G2596According to G3778these things G1510.8.3it will be G3739in which G2250day G3588the G5207son G3588of G444man G601is revealed
601LSJ Gloss: ἀποκαλύπτω to uncover
Dodson: ἀποκαλύπτω I uncover, bring to light, reveal.
Strong's: ἀποκαλύπτω to take off the cover, i.e. disclose Derivation: from G575 and G2572; KJV Usage: reveal.
Thayer:
1) to uncover, lay open what has been veiled or covered up
1a) disclose, make bare
2) to make known, make manifest, disclose what before was unknown
For Synonyms see entry G5812
1a) disclose, make bare
2) to make known, make manifest, disclose what before was unknown
For Synonyms see entry G5812
ἀποκαλύπτω apokaluptō ap-ok-al-oop'-to From G575 and G2572; to take off the cover, that is, disclose KJV Usage: reveal.
Jesus is not revealed or uncovered to the world until he comes back with His army. Therefore the saints, His disciples, are not on the earth. This is also why Jesus told the Pharisees the kingdom of God is within them. Jesus is already revealed to those who are His disciples. He is not revealed to those who are not his disciples until the Day of the Lord. The revealing is the uncovering of this knowledge that has been stolen and hidden from those who do not know Him as Messiah.
Now we see clearly the timing of His revealing. Therefore what Jesus says next is not regarding the harpazo, the rapture, but the time at the end of the tribulation. The harpazo is a mystery that was not revealed until the time of Paul. Jesus did not reveal this mystery, Paul did. Now if we look back at what Jesus was saying on the journey to Jerusalem, he is giving all of them, the sinners, the disciples, the Pharisees, and the scribes, the information they need to be saved before he comes with His saints at the end of the tribulation. They are all still listening. Now we know that life will go on as normal, or fairly normal, until Jesus is revealed. Then, then, then, do not go get things from your house or go back home. Who should not go back home or get things from their house? The people who are living during the end of the tribulation, who are now seeing Jesus revealed as the Son of the Living God for the first time.
Luke 17:31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.
32 Remember Lot's wife.
33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.
What day will the son of man be revealed? On the Day of the Lord. The day that the Lord Jesus comes back with the saints, the army of God. This is not a reference to the rapture, but a reference to the end of the tribulation. On that day there will be nothing in one’s house that will help. No weapon can come against the Lord’s army. Hiding inside will not help. The only thing that will change people’s situation is receiving Jesus as Lord on that day. It will be a terrifying day for the Jesus rejecters and a glorious day for the Jesus accepters. Now what did Jesus say to the Pharisees? The kingdom of God is within them. If the kingdom of God is within them, they won’t be seeing the Apocalypse.
Next we see what else is happening on the earth when Jesus is revealed.
Luke 17:34-37 (KJV) I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.
35 Two women shall be grinding together; the one shall be taken, and the other left.
36 Two men shall be in the field; the one shall be taken, and the other left.
37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.
Luke 17:34G3004I say G1473to you, G3778In this G3588 G3571night G1510.8.6there will be G1417two G1909upon G2825[bed one]; G3588the G1520one G3880will be taken, G2532and G3588the G2087other G863will be left.
3880LSJ Gloss: παραλαμβάνω to receive from
Dodson: παραλαμβάνω I take, receive I take from, receive from, or: I take to, receive (apparently not used of money), admit, acknowledge; I take with me.
Strong’s: παραλαμβάνω to receive near, i.e. associate with oneself (in any familiar or intimate act or relation); by analogy, to assume an office; figuratively, to learn Derivation: from G3844 and G2983;
KJV Usage: receive, take (unto, with).
Thayer:
1) to take to, to take with one's self, to join to one's self
1a) an associate, a companion
1b) metaph.
1b1) to accept or acknowledge one to be such as he professes to be
1b2) not to reject, not to withhold obedience
2) to receive something transmitted
2a) an office to be discharged
2b) to receive with the mind
2b1) by oral transmission: of the authors from whom the tradition proceeds
2b2) by the narrating to others, by instruction of teachers (used of disciples)
παραλαμβάνω paralambanō par-al-am-ban'-o From G3844 and G2983; to receive near, that is, associate with oneself (in any familiar or intimate act or relation); by analogy to assume an office; figuratively to learn KJV Usage: receive, take (unto, with).
863LSJ Gloss: ἀφίημι to send forth, discharge
Dodson: ἀφίημι I send away, release, remit, forgive, permit
(a) I send away, (b) I let go, release, permit to depart, (c) I remit, forgive, (d) I permit, suffer.
Strong’s: ἀφίημι an intensive form of εἶμι, to go); to send forth, in various applications (as follow) Derivation: from G575 and ἵημι (to send;
KJV Usage: cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up.
Thayer:
1) to send away
1a) to bid going away or depart
1a1) of a husband divorcing his wife
1b) to send forth, yield up, to expire
1c) to let go, let alone, let be
1c1) to disregard
1c2) to leave, not to discuss now, (a topic)
1c21) of teachers, writers and speakers
1c3) to omit, neglect
1d) to let go, give up a debt, forgive, to remit
1e) to give up, keep no longer
2) to permit, allow, not to hinder, to give up a thing to a person
3) to leave, go way from one
3a) in order to go to another place
3b) to depart from any one
3c) to depart from one and leave him to himself so that all mutual claims are abandoned
3d) to desert wrongfully
3e) to go away leaving something behind
3f) to leave one by not taking him as a companion
3g) to leave on dying, leave behind one
3h) to leave so that what is left may remain, leave remaining
3i) abandon, leave destitute
ἀφίημι aphiēmi af-ee'-ay-mee From G575 and ἵημι hiēmi (to send; an intensive form of εἶμι eimi (to go)); to send forth, in various applications
KJV Usage: cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up.
People are received near as in association, or sent away to another place. Understand it like this: I will take you, I will leave you, or I receive you, I send you away. To be taken is good, it is to be received; to be left is bad it is to be divorced and abandoned. This is a comparison and contrast that did not translate well. Somehow we turned this section into the calling up of the saints, but it is instead the revealing of the Lord on the Day of the Lord when he returns with His bride. Jesus used a few more examples of receive and send away.
Luke 17:35G1417Two women G1510.8.6will be G229grinding G1909together; G3588 G1473 G1520one G3880will be taken, G2532and G3588the G2087other G863will be left.
36G1417Two men G1510.8.6shall be G1722in G3588the G68field; G3588the G1520one G3880will be taken G2532and G3588the G2087other G863will be left.
People will be going about their normal work and routines, just like in the days of Noah; eating, drinking, marrying, and working. One person will be received at the revealing, the Apocalypse; and someone doing the same job will be sent away. This is a misunderstood idea that this is the rapture, the one “left behind” is not left on earth but is sent away. Where are the Jesus rejecters sent to at the end of the tribulation? Hades. For one thousand years. The received people are part of His kingdom on the earth.
The disciples ask this very question. Again we see another reason to look at each word as this is similar to the section in Matthew, but here we see that Jesus answers the disciples question as to the living. Where will they go?
Luke 17:37G2532And G611responding G3004they say G1473to him, G4226Where, G2962O Lord? G3588And G1161 G2036he said G1473to them, G3699Where G3588the G4983body, G1563there G4863[will be gathered G3588the G105eagles]
4983LSJ Gloss: σῶμα the body
Dodson: σῶμα body, flesh body, flesh; the body of the Church.
Strong's: σῶμα the body (as a sound whole), used in a very wide application, literally or figuratively Derivation: from G4982; KJV Usage: bodily, body, slave.
Thayer:
1) the body both of men or animals
1a) a dead body or corpse
1b) the living body
1b1) of animals
2) the bodies of planets and of stars (heavenly bodies)
3) is used of a (large or small) number of men closely united into one society, or family as it were; a social, ethical, mystical body
3a) so in the NT of the church
4) that which casts a shadow as distinguished from the shadow itself
1a) a dead body or corpse
1b) the living body
1b1) of animals
2) the bodies of planets and of stars (heavenly bodies)
3) is used of a (large or small) number of men closely united into one society, or family as it were; a social, ethical, mystical body
3a) so in the NT of the church
4) that which casts a shadow as distinguished from the shadow itself
σῶμα sōma so'-mah From G4982; the body (as a sound whole), used in a very wide application, literally or figuratively KJV Usage: bodily, body, slave.
4863LSJ Gloss: συνάγω to bring together, gather together, collect, convene
Dodson: συνάγω I gather together I gather together, collect, assemble, receive with hospitality, entertain.
Strong's: συνάγω to lead together, i.e. collect or convene; specially, to entertain (hospitably) Derivation: from G4862 and G71;
KJV Usage: + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in.
Thayer:
1) to gather together, to gather
1a) to draw together, collect
1a1) of fishes
1a2) of a net in which they are caught
2) to bring together, assemble, collect
2a) to join together, join in one (those previously separated)
2b) to gather together by convoking
2c) to be gathered i.e. come together, gather, meet
3) to lead with one's self
3a) into one's home, i.e. to receive hospitably, to entertain
1a) to draw together, collect
1a1) of fishes
1a2) of a net in which they are caught
2) to bring together, assemble, collect
2a) to join together, join in one (those previously separated)
2b) to gather together by convoking
2c) to be gathered i.e. come together, gather, meet
3) to lead with one's self
3a) into one's home, i.e. to receive hospitably, to entertain
συνάγω sunagō soon-ag'-o From G4862 and G71; to lead together, that is, collect or convene; specifically to entertain(hospitably) KJV Usage: + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in.
105LSJ Gloss: ἀετός an eagle
Dodson: ἀετός an eagle, bird of prey.
Strong's: ἀετός an eagle (from its wind-like flight) Derivation: from the same as G109; KJV Usage: eagle.
Thayer:
1) an eagle: since eagles do not usually go in quest of carrion, this may to a vulture that resembles an eagle
2) an eagle as a standard (Roman Military)
2) an eagle as a standard (Roman Military)
The eagles are collecting the living beings, those still alive at the Apocalypse. The eagles will gather them into an assembly. Sunago is the word we use for “synagogue”. It is a group meeting or congregation. Those who do not turn back, like Lot’s wife, do not return to their house or gather their things, but instead believe on Jesus as Lord and Christ at the end of the tribulation and will be alive for the kingdom. As Jesus said, the kingdom does not come with a warning, but it will be like lightning, fast and furious; and everyone will see His Apocalypse.
As we look at Matthew, Jesus tells some of the same aspects of the future using the same examples. The time is different and Jesus and his disciples have just come from the temple. The disciples ask Jesus three questions. Jesus answers them and with some of the same ideas he explains the events that will take place.
Matthew 24:3-4 (KJV) And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
4 And Jesus answered and said unto them, Take heed that no man deceive you.
In Luke’s record, Jesus was traveling from Galilee through Samaria to Jerusalem. This time they just left the temple and are all upon the mount of Olives. The disciples point out the buildings of the temple and Jesus tells them that not one stone would be left upon another. This concerned them, so they ask Jesus:
1) When this will happen?
2) What will be the sign of your coming?
3) What will be the sign of the end of the world?
Three very good questions. When are the buildings of the temple going to be destroyed? We know that happened in 70 CE. The stones were thrown down, reused in other places, and the entire hillside was leveled. What is left today are the remnants of the fortress Antonia, the Roman garrison. Herod’s Palace was also destroyed.
Jesus says they would be killed for their faith, but the gospel would be preached all over the world. As we studied, the Jews and Israel are the story. They are making known the Living God to the world by their very existence. Certainly, being scattered in 70 CE helped spread the story.
Jesus tells them not to be deceived, there will be wars and false prophets. When they would see the abomination of dislocations, get out of town quickly. There have been several abominations and a few desolations. When the fascist zealots were forcing the people to rise up against the Romans, they at one point barricaded themselves in the temple. The zealots were able to get word out to the Idumaeans to help. The Idumaeans surrounded the city and the people could not leave; many were killed for trying to leave. If the people were wise, they would have realized the defilement of the fascist zealots in the temple since they were not priests. By the time the Idumaeans came to help the fascist zealots, it was too late. This civil war lasted about three years. Soon after this civil war, the temple was completely destroyed by the Romans who used the weakened Jews as an opportunity to eliminate them entirely from Jerusalem.
Jesus actually tells the people to flee to the mountains. The mountains are where the Essenes and prophets lived. By this time the Essenes already believed on Jesus as Messiah and they would have understood the times. They were scribing and transcribing ancient texts, and for a short time the people would be safe there. There would be great affliction during this time, the civil war caused many Jews to lose their lives, then the Romans came in and drove out all Jews. All Jews had to leave Jerusalem. There would not be another time where the Jews would be driven out of Jerusalem, ever. They were scattered to so many places and did not have control of the land until the British took the land in 1917 and then gave the land back to people who believed themselves to be Jews. (The Balfour Declaration.) The Jews came back to Jerusalem during our time and they will not be driven out, no matter how many enemies they have. Interestingly, some will lose their lives during the tribulation, but many will be called out of Babylon as Revelation tells us. The Psalm 83 war also is a future event, showing us Israel’s expanded land mass. During the first three years of the tribulation every thing in Israel will be going well. Some will be martyred, but even during the second half of the tribulation no one overtakes Jerusalem.
Verse 23 starts with the word then. “Then” denotes the time after being chased out of Jerusalem and the temple being destroyed. Jesus goes on, telling the disciples that after that time there will be many people claiming that he is in the desert or in a house, but not to believe them. He then uses the same analogy of lightning. Now he is talking about the sign of His coming, question number two as we noted earlier. It will be like lightning.
Matthew 24:26-28 (KJV)
26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
28 For wheresoever the carcase is, there will the eagles be gathered together.
It will be instant and seen everywhere. This time Jesus notes the sign of his coming with the eagles, however we see something different in Matthew. Jesus is speaking of dead bodies, not living ones.
Matt 24:28G3699For where G1063 G1437ever G1510.3might be G3588the G4430corpse, G1563there G4863[will be gathered together the G105eagles]
4430LSJ Gloss:πτῶμαa fall
Dodson:πτῶμαa carcass, corpsea fall; a carcass, corpse, dead body.
Strong’s:πτῶμα a ruin, i.e. (specially), lifeless body (corpse, carrion)
Derivation: from the alternate of G4098;KJV Usage: dead body, carcase, corpse.
Thayer:
1) a fall, downfall
1a) metaph. a failure, defeat, calamity
1b) an error, lapse into sin
2) that which has fallen
2a) the fallen body of one dead or slain, a corpse, a carcase
πτῶμα ptōma pto'-mah From the alternate of G4098; a ruin, that is, (specifically) lifeless body (corpse, carrion) KJV Usage: dead body, carcase, corpse.
This time he mentions that the eagles gather (sunago) the dead bodies. Jesus will come in great power on the Day of the Lord and the entire earth will mourn.
Matthew 24:31 (KJV) And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
Now the Angels gather the elect, those who believe on Jesus who did not take the mark of the beast, from all over the earth. They bring the elect to Jerusalem. Jesus then says Heaven and earth will pass away, this is an answer to question number three. Of that day and hour, the hour, the hour of the end of the world, no one knows
Matthew 24:35-36 (KJV) Heaven and earth shall pass away, but my words shall not pass away.
36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
The only one who knows the answer to question three is the Father. The Father is not telling anyone, so we might as well not ask. The timing is after the one thousand year millennial reign of Jesus on the earth, so we have a ways to go before that takes place.
Jesus goes back to talking about His coming, and then uses the same analogy of Noah as we have recorded in Luke. Everybody will be going along with life as usual. This tells us the tribulation is not so overwhelming, that people are working and marrying. People are not living in bunkers eating stored food. People are living life as they did in Jesus’ time. Think about this, these are people who have denied Jesus as Messiah because the saints are in heaven and the martyrs (during the tribulation) have joined them, awaiting for their blood to be avenged. Those on the earth are living a mostly normal life. As we know, during all of our modern wars, people are still living, working, marrying, celebrating births, and mourning deaths. Therefore when everyone sees Jesus, they will indeed mourn for having denied Him. Jesus then tells us the same about the received and the sent away.
Matthew 24:40-42 (KJV) Then shall two be in the field; the one shall be taken, and the other left.
41 Two women shall be grinding at the mill; the one shall be taken, and the other left.
42 Watch therefore: for ye know not what hour your Lord doth come.
Matt 24:40G5119Then G1417two G1510.8.6will be G1722in G3588the G68field; G3588the G1520one G3880shall be taken by himself, G2532and G3588the G1520one G863left.
41G1417Two women G229grinding G1722at G3588the G3459mill; G1520one G3880shall be taken by herself, G2532and G1520one G863left.
Again, one will be received, one will be sent away. When is this? When Jesus comes to earth on the Day of the Lord with His heavenly army. The Apocalypse. This is the timing of these events. It is clearly not the harpazo, the rapture. Life is going along as usual, even though there are plagues, sicknesses, market crashes, and pestilences; people are still doing the things they have always done. Anyone confessing Jesus or not taking the mark of the beast is martyred and the people of the earth will think this is a good thing as the Jesus people, as well as the two witnesses, were the cause of all the trouble on the earth. Remember when the two witnesses are killed people give gifts to one another in celebration of their death? This will be the attitude of the people on the earth, their hearts will grow cold, very cold. And like Jesus explained, regarding the kingdom, as we read in Luke, there will not be a big fanfare. Jesus will come as lightning.
Matt 24:42G1127Be vigilant G3767then, G3754for G3756you know not G1492 G4169what G5610hour G3588 G2962your Lord G2064comes!
1127Dodson: γρηγορέω I am awake, am vigilant, watch
(a) I am awake (in the night), watch, (b) I am watchful, on the alert, vigilant.
Strong’s:γρηγορεύω
to keep awake, i.e. watch (literally or figuratively)
Derivation: from G1453;
KJV Usage: be vigilant, wake, (be) watch(-ful).
Thayer:
1) to watch
2) metaph. give strict attention to, be cautious, active
2a) to take heed lest through remission and indolence some destructive calamity suddenly overtake one
γρηγορεύω grēgoreuō gray-gor-yoo'-o From G1453; to keep awake, that is, watch (literally or figuratively) KJV Usage: be vigilant, wake, (be) watch (-ful).
1492Dodson: οἶδαI know, remember I know, remember, appreciate.
Strong’s: εἴδω used only in certain past tenses, the others being borrowed from the equivalent G3700 and G3708; properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know
Derivation: a primary verb; KJV Usage: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot.
Thayer:
1) to see
1a) to perceive with the eyes
1b) to perceive by any of the senses
1c) to perceive, notice, discern, discover
1d) to see
1d1) i.e. to turn the eyes, the mind, the attention to anything
1d2) to pay attention, observe
1d3) to see about something
1d31) i.e. to ascertain what must be done about it
1d4) to inspect, examine
1d5) to look at, behold
1e) to experience any state or condition
1f) to see i.e. have an interview with, to visit
2) to know
2a) to know of anything
2b) to know, i.e. get knowledge of, understand, perceive
2b1) of any fact
2b2) the force and meaning of something which has definite meaning
2b3) to know how, to be skilled in
2c) to have regard for one, cherish, pay attention to (
1Th. 5:12)
For Synonyms see entry G5825
εἴδω eidō i'-do A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know KJV Usage: be aware, behold, X can (+ not tell), consider, (have) known (-ledge), look (on), perceive, see, be sure, tell, understand, wist, wot.
4169LSJ Gloss:ποῖος of what nature? of what sort?
Dodson: ποῖος of what sort.
Strong’s: ποῖος individualizing interrogative (of character) what sort of, or (of number) which one Derivation: from the base of G4226 and G3634;
KJV Usage: what (manner of), which.
Thayer:
1) of what sort or nature
ποῖος poios poy'-os From the base of G4226 and G3634; individualizing interrogitive (of character) what sort of, or (of number) which one KJV Usage: what (manner of), which.
5610LSJ Gloss:ὥρα period
Dodson: ὥρα an hour, season
(a) a definite space of time, a season, (b) an hour, (c) the particular time for anything.
Strong’s: ὥρα an "hour" (literally or figuratively) Derivation: apparently a primary word; KJV Usage: day, hour, instant, season, X short, (even-)tide, (high) time.
Thayer:
1) a certain definite time or season fixed by natural law and returning with the revolving year
1a) of the seasons of the year, spring, summer, autumn, winter
2) the daytime (bounded by the rising and setting of the sun), a day
3) a twelfth part of the day-time, an hour, (the twelve hours of the day are reckoned from the rising to the setting of the sun)
4) any definite time, point of time, moment
ὥρα hōra ho'-rah Apparently a primary word; an “hour” (literally or figuratively) KJV Usage: day, hour, instant, season, X short, [even-] tide, (high) time.
2064LSJ Gloss:ἔρχομαι to come
Dodson: ἔρχομαι I come, go.
Strong’s: ἔρχομαι to come or go (in a great variety of applications, literally and figuratively) Derivation: middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (middle voice) ἐλεύθομαι , or (active) ἔλθω , which do not otherwise occur);
KJV Usage: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set.
Thayer:
1) to come
1a) of persons
1a1) to come from one place to another, and used both of persons arriving
1a2) to appear, make one's appearance, come before the public
2) metaph.
2a) to come into being, arise, come forth, show itself, find place or influence
2b) be established, become known, to come (fall) into or unto
3) to go, to follow one
For Synonyms see entry G5818
ἔρχομαι erchomai er'-khom-ahee Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι eleuthomai or ἔλθω elthō ; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively) KJV Usage: accompany, appear, bring, come enter, fall out, go, grow, X light, X next, pass, resort, be set.
Jesus says ‘pay attention because you do not know exactly when the lightning will strike’. Who is he talking to? He is talking to the people on the earth who have finally recognized what is happening. The people who are realizing Jesus is who he said he is/was, who have watched the events of the last seven years unfold, and realize they may have made a mistake. They are now to watch with concern for His coming, and as Jesus said in Luke, when he does come, and the entire earth sees Him, the Apocalypse, they are not to go into the house or get their possessions, they are to look at Him as revealed. Jesus says they are to be faithful, if they have finally figured out that He is the Messiah, otherwise they will be given their portion with the hypocrites, and there will be weeping and gnashing of teeth. There will be corpses’ and they will be gathered by eagles, there will be the living and they will be gathered by the eagles, and there will be the elect and they will be gathered by the angels. When is this? At the end of the tribulation, on the Day of the Lord, when Jesus returns with His saints to wage war on the earth. When the Apocalypse occurs, the message to the people of the earth is Look At Him!
We can see how the popular idea of people being left behind on the earth at the time of the rapture is not what these two sections of scripture are talking about. The distortion has caused much confusion and there are so many opinions as to when the harpazo will take place; at the start of the seven year tribulation, in the middle of the tribulation, or at the end of the tribulation. The problem comes when people don’t read all the words, or look at the context of the conversations. Clearly Luke is recording the conversation on the 90 mile journey and relating the Apocalypse, the revealing of Jesus. Clearly, Matthew is recording a conversation upon the mount of Olives where Jesus is answering three questions, none of which are concerning the harpazo. If Jesus would have revealed the harpazo, the devil never would have crucified the Lord of Glory. If we can start to teach this correctly, we will make disciples instead of sowing confusion among the body of Christ.
