Luke 19:44

Luk 19:44. Τὰ τέκνα σου, thy children) The then existing age is denoted by this expression, extending to forty years subsequent, as in ch. Luk 23:28; Mat 24:34.—ἐν σοὶ, in thee) The people had been collected together at the time of the Passover, when the city was encompassed.—[λίθον ἐπὶ λίθῳ, a stone upon a stone [“one stone upon another”]) even in the very temple of the city.—V. g.]—ἀνθʼ ὧν, because) The Jews, as Lightfoot observes, have assigned various causes, drawn from various sins, for their city being overthrown; the true cause is in this passage indicated.—[οὐκ ἔγνως, thou hast not known) Rom 10:19 (“Did not Israel know?”); nor hast thou even wished to know, ch. Luk 13:34 (How often would I have gathered thy children, etc., and ye would not!).—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 19:44 . ἐδαφιοῦσι : this verb (here only in N.T., Sept [155] several times) has both σε and τὰ τέκνα σ . for its objects and must have a meaning assigned to it suitable to each: (1) to raze to the ground in reference to the city, (2) to dash to the ground in reference to the children or population of the city. Here only in N.T., frequent in Sept [156] τὸν καιρὸν τ . ἐπισκοπῆς σ ., the season of thy gracious visitation. ἐπισκοπή and its corresponding verb have this meaning in N.T. In Sept [157] it is a vox media and is used with reference to visitations both in mercy and in judgment.

[155] Septuagint.

[156] Septuagint.

[157] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, this very instant wherein God visited thee.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 44. The time of thy visitation.] That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(44) And shall lay thee even with the ground.—See Note on Mat_24:2. What is there said of the Temple, is here repeated of the city as a whole, and describes a general demolition of everything that could be demolished. So Josephus (Wars, viii. 1, § 1) describes the work as being done so effectively that, with the exception of one or two towers and part of the walls, the fortifications were so laid even with the ground that there was nothing left to make those that came thither believe that that part of the city had been inhabited.

The time of thy visitation.—The phrase is not found in any other Gospel. The idea of “visitation” presents two aspects, one of pardon (Luk_1:68; Luk_1:78; Luk_7:16), the other of chastisement (1Pe_2:12). In both, however, the act of “visiting” implied looking after, caring for, and so a purpose of mercy. Modern usage—especially, perhaps, the common legal phrase of a man’s dying by the “visitation of God,” of sickness being “His visitation”—has given undue prominence to the latter thought. Here it appears to include both. The Christ had visited it first with a message of peace. Then came the discipline of suffering, and Jerusalem knew not how to make a right use of either.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

44. shall lay thee even with the ground] Titus, if we may trust Josephus, accomplished this prophecy wholly against his will, being driven to the utter subversion and destruction of the city, by the desperate obstinacy of the Jews. Sulpicius Severus (Hist. ii.), who is supposed to be here incorporating a fragment of Tacitus, says, “alii et Titus ipse evertendum templum in primis censebant quo plenius Judaeo- rum et Christianorum religio tolleretur.” Josephus says that it was so frightfully desolated by the siege, that any Jew coming suddenly upon it would have asked what place it was (Jos. B. J. vi. 1, §1). It was again laid waste in the rebellion under Barcochba.

and thy children within thee] The siege began at the Passover, and hence it is said that nearly 3,000,000 Jews,were crowded into the city.

shall not leave in thee one stone upon another] The subsequent attempt of the Jews to rebuild the Temple was frustrated by the outburst of subterranean fires. See Gibbon, ch. xxiii. 11. 309 (ed. Milman). Comp. Mic_3:12.

of thy visitation] See Isa_29:2-4; Hos_10:14-15. For the word ‘visitation’ see 1Pe_2:12; Sir_18:20. The ‘visitation’ which they had neglected was one of mercy, Luk_1:68.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Saying unto them, it is written,.... In Isa 56:7

my house is the house of prayer; built and devoted for that service:

but ye have made it a den of thieves; which clause is not written in the above prophecy, but are the words of Christ referring to Jer 7:11. The Ethiopic version adds, "and robbers"; and the Persic version adds, "and a place of cut-purses"; See Gill on Mat 21:13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Ver. 44. One stone] See Mat 24:2; Mar 13:2.

Because thou knewest not the time of thy visitation] Though thou be called the valley of vision, and the notation of thy name be the vision of peace, yet thou neither knowest the things of thy peace nor the time of thy visitation, as being blinded with malice and obstinance.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

44. Lay thee… and thy children within thee—Thy children and thyself laid in one common ruin. By children is meant, not minors, but native born inhabitants of any age.

One stone upon another—The Greek reads literally, they shall not leave in thee stone upon stone. That is, the stone courses or tiers shall be wholly overthrown. It need not be interpreted that not a single stone shall be left lying upon another. See notes on Mat_24:2.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The time of visitation.

"This thy day;" "The time of thy visitation." What is it that makes man, everywhere and under all conditions, so deeply interesting? He is found on savage shores in nakedness and barbarism, in idolatrous lands living in saddest superstition, in the slums and purlieus of great cities as debased and vicious as the brutes of the field, yet still most interesting. It is because God made man for himself, and, far as he has wandered from his side, it is still open to him to return. It is because man was created to move along the loftiest levels, and, low as he has fallen, it is in him to rise. Bring to bear the right influences upon him, and from the very lowest depths of debasement and dishonour he may attain to noble heights of excellency and power. Again and again in the history of mankind and of individual men has this been proved to be true. Illustrative and reassuring instances can be adduced in which whole tribes, or even nations, and in which particular men and women, have been visited with "the truth and grace of Jesus Christ," and have been lifted up to knowledge, to virtue, to piety, to spiritual beauty, to preparedness for the heavenly sphere. But the serious aspect of this truth is that which is here suggested, viz. that God"s dealings with us may reach a climax which is ignorantly and fatally neglected. We know how true this was of the Hebrew people. God"s dealings with them (see previous homily) were long-continued, varied, gracious; they culminated in the coming of the King"s Son. Then Divine Wisdom uttered its voice in their hearing; then Divine Power wrought its marvels of mercy before their very eyes; then Divine Purity lived its life of loveliness; and Divine Love manifested itself in a hundred forms of kindness and of pity in the very midst of them. But "this their day," this "time of their visitation," they did not know. Israel missed its golden chance, and went down, as a nation, to rise no more. But looking at God"s redemptive dealing with ourselves, as individual spirits, we see

I How OFTEN GOD VISITS US in his redeeming love. In childhood, by a mother"s tenderness; in youth, by a father"s wisdom; in young manhood (womanhood), by many voices of the home and of the Church, uniting to say, "Thy God hath commanded thy strength;" in prime, by some chastening providence, laying his hand upon us and constraining us to listen and to understand.

II HOW HIS DEALINGS WITH US CULMINATE in some day of grace. There comes a time in the history of souls it may come in any period of life when "the powers of the world to come" are most strongly felt, when God"s nearness is most vividly realized, when the claims of Christ most forcibly touch and move the soul, when the kingdom of God is very near, and its gates are seen to stand wide open. It is "this thy day," it is the "time of visitation" to such a human heart.

III HOW WISE, THEN, IS IMMEDIATE ACTION! How wise and well for us to know the time of our visitation, to recognize our great and priceless opportunity, to flee to the seeking Saviour "swift as the morning light," lest the golden chance be gone, the gates of opportunity be closed! C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And thy children within thee - All the Jews were at that time gathered together, it being the time of the passover. They shall not leave in thee one stone upon another - Only three towers were left standing for a time, to show the former strength and magnificence of the place. But these likewise were afterward levelled with the ground.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

44. ἐδαφιοῦσίν σε. Titus, if we may trust Josephus, accomplished this prophecy wholly against his will, being driven to the utter subversion and destruction of the city, by the desperate obstinacy of the Jews. Sulpicius Severus (Hist. II.), who is supposed to be here incorporating a fragment of Tacitus, says, “alii et Titus ipse ever tendum templum in primis censebant quo plenius Judaeorum et Christianorum religio tolleretur.” Josephus says that it was so frightfully desolated by the siege, that any Jew coming suddenly upon it would have asked what place it was (Jos. B. J. VI. 1, § 1). It was again laid waste in the rebellion under Barcochba.

καὶ τὰ τέκνα σου. This is joined with ἐδαφιοῦσιν by syllepsis (not as Meyer says by zeugma), ‘They shall level thee to the ground, and extirpate thy children.’ The word ‘children’ here merely means inhabitants (Luk 13:34; Mat 23:37). The verb which is applied to children in Psa 137:9 does not occur again in the N.T. The siege began at the Passover, and hence it is said that nearly 3,000,000 Jews were crowded into the city.

οὐκ ἀφήσουσιν λίθον κ.τ.λ. The subsequent attempt of the Jews to rebuild the Temple was frustrated by the outburst of subterranean fires. See Gibbon, ch. 23. II. 309 (ed. Milman). Comp. Mic 3:12.

τῆς ἐπισκοπῆς σου. See Isa 29:2-4; Hos 10:14-15. For the word ‘visitation’ see 1Pe 2:12; Sir 18:20. The ‘visitation’ which they had neglected was one of mercy, Luk 1:68; Act 1:20; 1Ti 3:1. The word is used for ‘oversight,’ ‘bishopric.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

44.] ἐδαφ. is used in two meanings:—shall level thy buildings to the foundation, and dash thy children against the ground: see reff.

τὰ τέκνα is not ‘infants,’ but thy children, in general.

οὐκ ἀφήσ.] See ref. Matt. and note there.

ἀνθʼ ὧν …] Not, ‘because of thy sins and rebellions;—those might be all blotted out, hadst thou known, recognized, the time of thy visiting by Me.

ἐπισκ. is a word of ambiguous meaning—visitation, either for good or for evil: see reff. It brings at once here before us the coming seeking fruit, ch. 13:7—and the returning of the Lord of the vineyard, ch. 20:16.

It is however the first or favourable meaning of ἐπισκοπή that is here prominent.

45,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

44. ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί. Not a case of zeugma, for ἐδαφίζειν may mean “dash to the ground” (RV.) quite as well as “lay even with the ground” (A.V.), and the former will apply to both buildings and human beings. Comp. ἐδαφιεῖ τὰ νήπιά σου πρὸς τὴν πέτραν (Psa 137:9); καὶ τὰ ὑποτίτθια αὐτῶν ἐδαφισθήσουνται (Hos 14:1). In Amo 9:14 ἠδαγισμένας is a false reading for ἠφανισμένας, and therefore the passage gives no support to the rendering, “raze, level to the ground.” Field, Otium Norvic. iii. p. 53. Add in confirmation, τὰ νήπια αὐτῆς ἐδαφιοῦσιν (Nah 3:10). The AV. translation, “lay thee even with the ground,” makes this tautological with “not leave in thee one stone upon another.” The τέκνα are all the inhabitants, not the young only.

The Latin Versions are interesting: ad treram prosternent (f Vulg.); ad terram consternent (some MSS. of Vulg.); ad terram sternent (E); ad solum deponent (e); ad nihilum deducent (d); pavimentabunt (a). In class. Lat. pavimentare means “to cover with a pavement” (Cic. Q. Fr. iii. 1. 1). Comp. the double meaning of “to floor”.

οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον. Comp. ὅπως μὴ καταλειφθῆς ἐκεῖ μηδὲ λίθος (2Sa 17:13); κατασπάσω εἰς χάος τοὺς λίθους αὐτῆς (Mic 1:6). For ἀνθʼ ὦν see on 1:20 and 12:3.

οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. “Thou didst not recognize the time in which God visited thee”—ἐπεσκέψατό σε. The whole of this period of opportunity, which culminated ἐν τῇ ἡμέρᾳ ταύτῃ, was unnoted and unused. Like ἐπισκέπτομαι (see on 1:68), ἐπισκοπή is a neutral term, and may imply either blessing or punishment. Here and 1Pe 2:12 (not 5:6) in the former sense, as in Gen 50:24; Job 29:4; Ecclus. 18:20; and perhaps Wisd. 3:7. In the sense of visiting with punishment it does not occur in N.T., but in LXX of Jer 10:15; Isa 10:3, Isa 10:29:6; Wisd. 14:11, 19:15. It is not found in class. Grk. For τὸν καιρόν Syr-Sin. has “the day.”

Here Lk. rather abruptly ends his account of the triumphal procession. The actual entry into the city is not recorded by him. The proposal of schleiermacher and others to distinguish two triumphal entries, one unexpected and unannounced, recorded by the three, and one expected and arranged, recorded by S. John, is no real help. Does the hypothesis make either record more intelligible? What good purpose would a second triumphal procession serve? Would the Romans have allowed this popular Teacher to enter the city a second time with a tumultuous crowd hailing Him as King?

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lay thee even with the ground (ejdafiousin). Only here in New Testament. Primarily, to beat level, like a threshing - floor or pavement. The Septuagint uses it in the sense of dashing down to the ground (Psa 137:9, and elsewhere). So Rev., from the succeeding reference to the children, and in allusion to the Psalm.

Visitation. See on 1Pe 2:12.

45 - 48. Compare Mt 21:12 - 19; Mr 11:12 - 19.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.