the Week of Proper 12 / Ordinary 17
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Bahasa Indonesia Sehari-hari
Matius 24:36
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- ChipParallel Translations
Tetapi tentang hari dan saat itu tidak seorangpun yang tahu, malaikat-malaikat di sorga tidak, dan Anakpun tidak, hanya Bapa sendiri."
Tetapi akan hari dan ketikanya tiada diketahui oleh seorang jua pun, meskipun malaekat yang di surga atau Anak itu, melainkan hanya Bapa sahaja.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Matthew 24:42, Matthew 24:44, Matthew 25:13, Zechariah 14:7, Mark 13:32, Acts 1:7, 1 Thessalonians 5:2, 2 Peter 3:10, Revelation 3:3, Revelation 16:15
Reciprocal: Matthew 7:22 - to me 1 Thessalonians 5:1 - the times 2 Thessalonians 1:10 - in that 2 Timothy 1:12 - against 2 Timothy 4:8 - at that
Cross-References
Wherfore she sayd vnto Abraham: cast out this bond woman, & her sonne: for the sonne of this bonde woman, shal not be heyre with my sonne Isahac.
And Abraham was old & stricken in dayes, and the Lorde had blessed Abraham in all thinges.
The Lorde God of heauen whiche toke me from my fathers house, & from the land of my kinred, and which spake vnto me, and that sware vnto me, saying, vnto thy seede wyll I geue this lande: he shall sende his angell before thee, and thou shalt take a wyfe vnto my sonne from thence.
And the seruaunt toke ten Camelles of the Camelles of his maister, & departed (& had of al maner of goods of his maister with him) and so he arose & went to Mesopotamia, vnto ye citie of Nachor.
Nowe let the damsel to whom I say, stoupe downe thy pitcher I pray thee, that I may drinke: If she say also, drinke, and I wyll geue thy Camelles drinke also: let the same be she that thou hast ordeyned for thy seruaunt Isahac, and thereby shall I knowe that thou hast shewed mercy on my maister.
And it came to passe yer he had lefte speakyng, beholde, Rebecca came out, the daughter of Bethuel, sonne to Milcha, the wyfe of Nachor Abrahams brother, and her pytcher vpon her shoulder:
And when she had geuen him drinke, she sayde: I wyll drawe water for thy Camelles also, vntyl they haue dronke ynough.
And Rebecca had a brother called Laban: and he ranne out vnto the man, [euen] to the well.
For assoone as he had seene the earerynges, and the bracelettes in his sisters hande, and hearde the wordes of Rebecca his sister, saying, thus sayde the man vnto me: he went out vnto the man, and lo, he stoode with the Camelles by the well syde,
And Abraham gaue al his goodes vnto Isahac:
Gill's Notes on the Bible
But of that day and hour knoweth no man,.... Which is to be understood, not of the second coming of Christ, the end of the world, and the last judgment; but of the coming of the son of man, to take vengeance on the Jews, and of their destruction; for the words manifestly regard the date of the several things going before, which only can be applied to that catastrophe, and dreadful desolation: now, though the destruction itself was spoken of by Moses and the prophets, was foretold by Christ, and the believing Jews had some discerning of its near approach; see Hebrews 10:25 yet the exact and precise time was not known: it might have been: calculated to a year by Daniel's weeks, but not to the day and hour; and therefore our Lord does not say of the year, but of the day and hour no man knows; though the one week, or seven years, being separated from the rest, throws that account into some perplexity; and which perhaps is on purpose done, to conceal the precise time of Jerusalem's destruction: nor need it be wondered at, notwithstanding all the hints given, that the fatal day should not be exactly known beforehand; when those who have lived since, and were eyewitnesses of it, are not agreed on what day of the month it was; for, as Dr. Lightfoot i observes, Josephus k says,
"that the temple perished the "tenth" day of "Lous", a day fatal to the temple, as having been on that day consumed in flames, by the king of Babylon.''
And yet Rabbi Jochanan ben Zaccai, who was also at the destruction of it, as well as Josephus, with all the Jewish writers, say it was on the "ninth of Ab"; for of this day they l say, five things happened upon it:
"On the "ninth of Ab" it was decreed concerning our fathers, that they should not enter into the land (of Canaan), the first and second temple were destroyed, Bither was taken, and the city ploughed up.''
Though the words of R. Jochanan, cited by the doctor, refer to the first, and not to the second temple, and should have been rendered thus:
"If I had been in the generation (which fixed the fast for the destruction of the first temple), I would not have fixed it but on the tenth (of Ab); for, adds he, the greatest part of the temple was burnt on that day; but the Rabbins rather regarded the beginning of the punishment m.''
And so the fasting of Rabbi, and R. Joshua ben Levi, on the "ninth" and "tenth" days, were on account of the first temple; for they were under the same difficulty about the one, as the other:
no, not the angels of heaven; who dwell there, always behold the face of God, stand in his presence ready to do his will, and are made acquainted with many of his designs, and are employed in the executing of them, and yet know not the time of God's vengeance on the Jews; to this agrees the sense that is given of the day of vengeance in Isaiah 63:4 it is asked n,
"what is the meaning of these words, "the day of vengeance is in my heart?" Says R. Jochanan, to my heart I have revealed it, to the members I have not revealed it: says R. Simeon ben Lakish, to my heart I have revealed it,
למלאכי השרת לא גליתי, "to the ministering angels I have not revealed it".''
The Ethiopic version adds here, "nor the son", and so the Cambridge copy of Beza's; which seems to be transcribed from Mark 13:32 where that phrase stands; and must be understood of Christ as the son of man, and not as the Son of God; for as such, he lay in the bosom of the Father, and knew all his purposes and designs; for these were purposed in him: he knew from the beginning who would betray him, and who would believe in him; he knew what would befall the rejecters of him, and when that would come to pass; as he must know also the day of the last judgment, since it is appointed by God, and he is ordained to execute it: but the sense is, that as he, as man and mediator, came not to destroy, but to save; so it was not any part of his work, as such, to know, nor had he it in commission to make known the time of Jerusalem's ruin:
but my Father only; to the exclusion of all creatures, angels and men; but not to the exclusion of Christ as God, who, as such, is omniscient; nor of the Holy Spirit, who is acquainted with the deep things of God, the secrets of his heart, and this among others.
i In Mark xiii. 32. k De Bello Jud. l. 6. c. 26. l Misu. Taanith, c. 4. sect. 7. T. Hieros. Taanioth, fol. 68. 3. & Maimon. Hilch. Taanioth, c. 5. sect. 2. m T. Bab, Taanith, fol. 29. 1. n T. Bab. Sanhedrin, fol. 99. 1.
Barnes' Notes on the Bible
But of that day and hour - Of the precise time of the fulfillment. The “general signs” of its approach have been given, as the budding of the fig-tree is a certain indication that summer is near; but “the precise time” is not indicated by these things. One part of their inquiry was Matthew 24:3 when those things should be. He now replies to them by saying that the precise time would not be foretold. Compare the notes at Acts 1:7.
Knoweth no man, no, not the angels - See the notes at Mark 13:32.
Clarke's Notes on the Bible
Verse 36. But of that day and hour — ωρα, here, is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known, in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a Sabbath; and as the season was not known, therefore they were to pray that it might not be in the winter; Matthew 24:20. Mark 13:32; Mark 13:32.
