Luke 23:29

Luke 23:29 in Multiple Translations

Berean Standard Bible BSB

Look, the days are coming when people will say, ‘Blessed are the barren women, the wombs that never bore, and breasts that never nursed!’

King James Version KJV

For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

American Standard Version ASV

For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck.

Bible in Basic English BBE

For the days are coming in which they will say, Happy are those who have had no children, whose bodies have never given birth, whose breasts have never given milk.

Free Bible Version FBV

For the time is coming when they'll say, ‘Happy are those who are childless, and those who never had babies, and those who never nursed them.’

Geneva Bible 1599 GNV

For behold, the dayes wil come, when men shall say, Blessed are the barren, and the wombes that neuer bare, and the pappes which neuer gaue sucke.

Young's Literal Translation YLT

for, lo, days do come, in which they shall say, Happy the barren, and wombs that did not bare, and paps that did not give suck;

World English Bible WEB

For behold, the days are coming in which they will say, ‘Blessed are the barren, the wombs that never bore, and the breasts that never nursed.’

Noah Webster Bible WBS

For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts which never nourished infants.

Douay-Rheims 1899 DRV

For behold, the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck.

Translation for Translators T4T

I want you to know that there will soon be a time when people will say, ‘Women [SYN] who have never borne children or nursed babies are fortunate!’

Plain English Version PEV

Listen, soon bad things will happen to everybody. The time will come when people will say, ‘Those women that can’t have babies, and those women that don’t have to feed babies, they are the lucky ones.’

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Berean Amplified Bible — Luke 23:29

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 23:29 Interlinear (Deep Study)

BIB

GRK οτι ιδου ερχονται ημεραι εν αις ερουσιν μακαριαι αι στειραι και κοιλιαι αι ουκ εγεννησαν και μαστοι οι ουκ εθηλασαν

οτι hoti G3754 that/since: that Conj

ιδου horaō G3708 to see: see Verb-2AMM-2S

ερχονται erchomai G2064 to come/go Verb-PNI-3P

ημεραι hēmera G2250 day Noun-NPF

εν en G1722 in/on/among Prep

αις hos, hē G3739 which Rel-DPF

ερουσιν erō G2046 to say Verb-FAI-3P

μακαριαι makarios G3107 blessed Adj-NPF

αι ho G3588 the/this/who Art-NPF

στειραι steira G4723 barren Noun-NPF

και kai G2532 and Conj

κοιλιαι koilia G2836 belly/womb/stomach Noun-NPF

αι hos, hē G3739 which Rel-NPF

ουκ ou G3756 no Particle-N

εγεννησαν gennaō G1080 to beget Verb-AAI-3P

και kai G2532 and Conj

μαστοι mastos, mazos G3149 breast Noun-NPM

οι hos, hē G3739 which Rel-NPM

ουκ ou G3756 no Particle-N

εθηλασαν thēlazō G2337 to suckle Verb-AAI-3P

Greek Word Study

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Greek Word Reference — Luke 23:29

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ιδου horaō G3708 "to see: see" Verb-2AMM-2S

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

ερχονται erchomai G2064 "to come/go" Verb-PNI-3P

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ημεραι hēmera G2250 "day" Noun-NPF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

αις hos, hē G3739 "which" Rel-DPF

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ερουσιν erō G2046 "to say" Verb-FAI-3P

To say or speak, like in Matthew 9:34 or John 1:29. This word is an alternate way of saying 'to utter' or 'to speak' in certain situations.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 95 NT verses. KJV: call, say, speak (of), tell See also: 1 Corinthians 14:16; Matthew 1:22; Hebrews 1:13.

μακαριαι makarios G3107 "blessed" Adj-NPF

Blessed or happy, as in Matthew 5:3 and John 20:29. It describes a state of supreme bliss or good fortune, often used to congratulate someone. This word is used to express joy or congratulations.

Definition: μακάριος, -α, -ον (collat. form of poët. μάκαρ, in Hom., Hes., chiefly of the gods and the departed), [in LXX for אֹשֶׁר ;] blessed, happy (DCG, i, 177, 213): θεός (δυνάστης), 1Ti.1:11 6:15; ἐλπίς, Tit.2:13; esp. in congratulations, usually with the omission of the copula (M, Pr., 180; B1., § 30, 3), μ. ὁ, Mat.5:3 ff., Luk.6:20 ff. Jhn.20:29, Rev.1:3, al.; before ptcp., Luk.1:45, al.; ὅς, Mat.11:6, Luk.7:23, Rom.4:7-8; ὅτι, Mat.13:16, al.; ἐάν, Jhn.13:17, 1Co.7:40; compar., μ. . . . μᾶλλον, Act.20:35; -ώτερος, 1Co.7:40 SYN.: εὐλογητός, q.v (AS)

Usage: Occurs in 49 NT verses. KJV: blessed, happy(X -ier) See also: 1 Corinthians 7:40; Luke 23:29; 1 Peter 3:14.

αι ho G3588 "the/this/who" Art-NPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

στειραι steira G4723 "barren" Noun-NPF

Barren refers to a woman who is unable to have children, as described in Luke 1:7 and 36, and Galatians 4:27. This term is used to describe a physical condition.

Definition: στεῖρος, -ον also -α, -ον, [in LXX for עָקָר ;] barren: of a woman, Luk.1:7, 36 23:29, Gal.4:27" (LXX) .† (AS)

Usage: Occurs in 4 NT verses. KJV: barren See also: Galatians 4:27; Luke 1:36; Luke 23:29.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κοιλιαι koilia G2836 "belly/womb/stomach" Noun-NPF

The belly or womb, referring to the stomach or intestines, or the womb where a baby grows, as seen in Luke 1:41-42 and Matthew 12:40.

Definition: κοιλία, -ας, ἡ (κοῖλος, hollow), [in LXX chiefly for בֶּטֶן, מֵעֶה, קֶרֶב, Deu.7:13, 2Ki.7:12, Gen.41:21, al.; also (Job.3:11 10:18 31:15 38:8) for רֶחֶם ;] __1. the belly (stomach or intestines or both): Mat.12:40 15:17, Mrk.7:19, Luk.15:16, Rom.16:18, 1Co.6:13, Php.3:19, Rev.10:9-10. __2. (As often in LXX) the womb: Luk.1:41-42, 44 2:21 11:27 23:29, Jhn.3:4; ἐκ κ. μητρός (cf. Psa.22:11, Job.1:21, al.), Mat.19:12, Luk.1:15, Act.3:2 14:8, Gal.1:15. __3. Metaphorical (as Heb. בֶּטֶן, cf. Job.15:35, Pro.20:27, Sir.19:12), of the heart: Jhn.7:38.† (AS)

Usage: Occurs in 22 NT verses. KJV: belly, womb See also: 1 Corinthians 6:13; Luke 11:27; Revelation 10:9.

αι hos, hē G3739 "which" Rel-NPF

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εγεννησαν gennaō G1080 "to beget" Verb-AAI-3P

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Definition: γεννάω, -ῶ (γέννα, poët. for γένος), [in LXX chiefly for ילד ;] __1. of the father, to beget: with accusative, Mat.1:1-16, Act.7:8, 29; before ἐκ, Mat.1:3, 5, 6. __2. Of the mother, to bring forth, bear: Luk.1:13, 57 23:29, Jhn.16:21; εἰς δουλείαν, Gal.4:24. Pass. __(1) to be begotten: Mat.1:20; __(2) to be born: Mat.2:1, 4 19:12 26:24, Mrk.14:21, Luk.1:35, Jhn.3:4, Act.7:20, Rom.9:11, Heb.11:23; before εἰς, Jhn.16:21 18:37, 2Pe.2:12; ἐν, Act.2:8 22:3, (ἁμαρτίαις), Jhn.9:34; ἀπό, Heb.11:12 (WH, mg., ἐγεν-); ἐκ, Jhn.1:13 3:6 8:41; with adj., τυφλὸς γ., Jhn.9:2; [Ῥωμαῖος ], Act.22:28; κατὰ σάρκα: κ. πνεῦμα: Gal.4:29. Metaphorical; μάχας, 2Ti.2:23; ὑμᾶς ἐγέννησα, 1Co.4:15, (ὅν), Phm 10; in quotation, Psa.2:7 (LXX), Act.13:33, Heb.1:5 5:5; of Christians as begotten of God, born again: Jhn.1:13 3:3, 5-8, 1Jn.2:29 3:9 4:7 5:1, 4, 18 (cf. ἀνα-γεννάω); (Cremer, 146). (AS)

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μαστοι mastos, mazos G3149 "breast" Noun-NPM

The breast of a woman, as in Luke 11:27 where a woman praises Jesus for being nursed by Mary. It can also refer to the breast of a man, but this is less common.

Definition: μαστός, -οῦ, ὁ [in LXX chiefly for שַׁד ;] the breast: pl., Luk.11:27 23:29, Rev.1:13 (T, μασθοῖς; WH, App., 149; L, μαζοῖς).† (AS)

Usage: Occurs in 3 NT verses. KJV: pap See also: Luke 11:27; Luke 23:29; Revelation 1:13.

οι hos, hē G3739 "which" Rel-NPM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

εθηλασαν thēlazō G2337 "to suckle" Verb-AAI-3P

To suckle or nurse, like a mother feeding her child. This word appears in Matthew 24:19 and Mark 13:17, warning about the difficulties of nursing mothers during times of trouble. It implies care and nourishment.

Definition: θηλάζω (θηλή, a breast), [in LXX chiefly for יָנַק hi. ;] __1. of the mother, to suckle: Mat.24:19, Mrk.13:17, Luk.21:23. __2. Of the young, to suck: Mat.21:16; μαστούς, Luk.11:27 (cf. Job.3:12, Sng.8:1, al.).† (AS)

Usage: Occurs in 6 NT verses. KJV: (give) suck(-ling) See also: Luke 11:27; Mark 13:17; Matthew 24:19.

Study Notes — Luke 23:29

Show Verse Quote Highlights

Context
Cross References
Luke 23:29 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 23:29
Jamieson-Fausset-Brown on Luke 23:29
Matthew Poole's Commentary on Luke 23:29
Trapp's Commentary on Luke 23:29
Ellicott's Commentary on Luke 23:29
Cambridge Bible on Luke 23:29
Whedon's Commentary on Luke 23:29
Sermons on Luke 23:29

Context — The Crucifixion

27A great number of people followed Him, including women who kept mourning and wailing for Him. 28But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.

29Look, the days are coming when people will say, ‘Blessed are the barren women, the wombs that never bore, and breasts that never nursed!’

30At that time ‘they will say to the mountains, “Fall on us!” and to the hills, “Cover us!”’ 31For if men do these things while the tree is green, what will happen when it is dry?”

Cross References

	Reference	Text (BSB)
1	Matthew 24:19	How miserable those days will be for pregnant and nursing mothers!
2	Luke 21:23–24	How miserable those days will be for pregnant and nursing mothers! For there will be great distress upon the land and wrath against this people. They will fall by the edge of the sword and be led captive into all the nations. And Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.
3	Mark 13:17–19	How miserable those days will be for pregnant and nursing mothers! Pray that this will not occur in the winter. For those will be days of tribulation unmatched from the beginning of God’s creation until now, and never to be seen again.
4	Hosea 13:16	Samaria will bear her guilt because she has rebelled against her God. They will fall by the sword; their little ones will be dashed to pieces, and their pregnant women ripped open.
5	Hosea 9:12–16	Even if they raise their children, I will bereave them of each one. Yes, woe be to them when I turn away from them! I have seen Ephraim, like Tyre, planted in a meadow. But Ephraim will bring out his children for slaughter. Give them, O LORD— what will You give? Give them wombs that miscarry and breasts that dry up! All their evil appears at Gilgal, for there I hated them. I will drive them from My house for the wickedness of their deeds. I will no longer love them; all their leaders are rebellious. Ephraim is struck down; their root is withered; they cannot bear fruit. Even if they bear children, I will slay the darlings of their wombs.
6	Deuteronomy 28:53–57	Then you will eat the fruit of your womb, the flesh of the sons and daughters whom the LORD your God has given you, in the siege and distress that your enemy will inflict on you. The most gentle and refined man among you will begrudge his brother, the wife he embraces, and the rest of his children who have survived, refusing to share with any of them the flesh of his children he will eat because he has nothing left in the siege and distress that your enemy will inflict on you within all your gates. The most gentle and refined woman among you, so gentle and refined she would not venture to set the sole of her foot on the ground, will begrudge the husband she embraces and her son and daughter the afterbirth that comes from between her legs and the children she bears, because she will secretly eat them for lack of anything else in the siege and distress that your enemy will inflict on you within your gates.

Luke 23:29 Summary

[Jesus is saying that a time is coming when people will wish they had never had children, because of the great suffering that is to come, as seen in Luke 23:29. This is a warning to repent and turn to God, before it's too late, as seen in (Luke 13:3) and (Matthew 4:17). Jesus wants us to understand the severity of the judgment that is coming, and to seek God's mercy, as seen in (Psalm 51:1). By trusting in God's sovereignty, we can face the future with hope and confidence, even in the face of uncertainty and disaster, as seen in (Romans 8:28).]

Frequently Asked Questions

What does Jesus mean by saying that barren women, wombs that never bore, and breasts that never nursed will be considered blessed?

Jesus is highlighting the severity of the coming judgment, where people will wish they had never had children to suffer through the impending disaster, as seen in Luke 23:29, and echoed in Matthew 24:19, where it is written that it will be a terrible time for pregnant and nursing mothers.

Is Jesus being insensitive to the women who are mourning and wailing for Him?

No, Jesus is not being insensitive, but rather, He is turning their attention to the greater tragedy that is to come, and warning them to weep for themselves and their children, as seen in Luke 23:28, and in line with the prophecy in Jeremiah 9:20, which speaks of a time of great mourning.

What is the significance of Jesus' statement in the context of the surrounding verses?

Jesus' statement in Luke 23:29 serves as a warning to the women and the people of Jerusalem, to repent and turn to God, before the coming judgment, as seen in Luke 23:27-31, and in line with the teachings of Isaiah 55:6, which encourages people to seek the Lord while He may be found.

How does this verse relate to the overall message of the Gospel of Luke?

This verse is part of the larger narrative of Jesus' journey to the cross, and serves as a reminder of the consequences of rejecting God's Messiah, as seen in Luke 23:1-49, and in line with the teachings of John 3:36, which warns of the wrath of God that remains on those who do not believe in Jesus.

Reflection Questions

What are some ways that I can apply Jesus' warning to weep for myself and my loved ones to my own life, in light of the coming judgment?
How can I balance the desire to have children with the awareness of the potential suffering they may face in a fallen world, as seen in Luke 23:29 and Romans 8:22?
What are some practical ways that I can 'weep' for myself and my children, in terms of repentance and seeking God's mercy, as seen in Luke 23:28 and 2 Chronicles 7:14?
In what ways can I trust in God's sovereignty, even in the face of uncertainty and disaster, as seen in Luke 23:29 and Psalm 23:4?

Gill's Exposition on Luke 23:29

For behold the days are coming,.... The time is hastening on; yet a little while, a few years more, and such times of distress will be: in the which they shall say; or it shall be commonly said; it

Jamieson-Fausset-Brown on Luke 23:29

And Pilate, when he had called together the chief priests and the rulers and the people, For the exposition see the notes at John 18:38; John 19:30 For the exposition, see the notes at John 18:38-40; John 19:1-30.

Matthew Poole's Commentary on Luke 23:29

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Trapp's Commentary on Luke 23:29

29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Ver. 29. Blessed are the barren] Better be so than bring forth children to the murderer. Hence Hosea prays for barrenness as a blessing on his people, Hosea 9:14.

Ellicott's Commentary on Luke 23:29

(29) Blessed are the barren.—We must enter into all the passionate desire of Israelite women for offspring, as we see it, e.g., in Rachel (Genesis 30:1) and in Hannah (1 Samuel 1:10-11), in order to estimate the strangeness of such a beatitude. With some of those who heard it, its force may have been emphasised by its contrast between it and the blessing which had been once uttered by a woman who may, perhaps, have been one of them (Luke 11:27).

Cambridge Bible on Luke 23:29

29. Blessed are the barren] Comp. Luke 11:27; Hosea 9:12-16. The words received their most painful illustration in the incident of the Siege, which had long been foretold in prophecy (Deuteronomy 28:53-57; Jeremiah 19:9), that women were driven even to kill and eat their own children: Jos. B. J. v. 10, vi. 3. The ‘Blessed’ shewed an awful reversal of the proper blessedness of motherhood.

Whedon's Commentary on Luke 23:29

29. They shall say—Here is a significant change from the second person to the third; from ye to they. Perhaps the they refers to children; perhaps impersonally to the wicked in the day of Jerusalem’s destruction.

Sermons on Luke 23:29

	Sermon	Description
	Holl-06 Israel's Final Restoration by Art Katz	In this sermon, the speaker reflects on personal failures and the challenges faced in relationships and teaching. The State of Israel is mentioned as an opportunity to recognize an
	(Hosea) True Wisdom Turns Us Back to God by David Guzik	In this sermon, the preacher focuses on the theme of forgetting God when times are good and turning back to Him in times of crisis. He highlights the tendency of humans to forget G
	The Siege of Samaria by Denis Lyle	Denis Lyle preaches on the Siege of Samaria, highlighting the misery that sin brings, including idolatry in the land and the hypocrisy of the leader, King Jehoram. Despite the dire
	Commentary Notes - Ii Kings by Walter Beuttler	Walter Beuttler delves into the Book of 2 Kings, highlighting the division of the book into two parts and the continuous history it provides of God's people. The message of the boo

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Luke 23:29

Luke 23:29 in Multiple Translations

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Berean Amplified Bible — Luke 23:29

Luke 23:29 Interlinear (Deep Study)

Greek Word Reference — Luke 23:29

Study Notes — Luke 23:29

Context — The Crucifixion

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Luke 23:29 Summary

Frequently Asked Questions

Reflection Questions

Gill's Exposition on Luke 23:29

Jamieson-Fausset-Brown on Luke 23:29

Matthew Poole's Commentary on Luke 23:29

Trapp's Commentary on Luke 23:29

Ellicott's Commentary on Luke 23:29

Cambridge Bible on Luke 23:29

Whedon's Commentary on Luke 23:29

Sermons on Luke 23:29