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GREEK WORD: PARALAMBANO
This is a compound verb.
It contains the preposition, para, which means BESIDE, that is "at the
side."
The verb itself is lambanō, which means to take or to receive.
Together the word then means, to take or receive to one's side; to take
along with.
The word itself does not indicate the REASON for the action of the verb.
To ADD anything else is interpretive and not a translation.
There is no negative or positive idea; beneficial or non-beneficial; good or
bad inherent in the meaning of the verb.
Some have suggested that the word MEANS "to be led off as a prisoner," such
as at Matthew 24:40, 41; Luke 17:34-36.
However, the word does NOT mean to be led off as a prisoner.
It just so happens that that is the REASON He was taken.
But the verb does not mean that.
At Mat. 4:5 and 8, in the active voice: "then the devil took Him"
That is, took him to the (his) side.
The REASON for taking is not in the meaning of the verb.
There is nothing good or bad in the use of the verb.
At Acts 23:18, "so he took him and led him to the commander."
There is nothing in the use of the verb that indicates good or bad.
WHAT OTHERS HAVE WRITTEN
Mt 4:3, Expositor's says, "seizes hold of him and takes him."
At Mt 24:40, "The reference may either be to the action of the angels, v 31
(Meyer), or to the judicial action of the Son of Man seizing some, leaving
free others (Weiss-Meyer).
Mt 27:27, "they conducted Jesus from the scene of judgment."
AT Robertson makes no effort to depart from the basic meaning of "take to
the side."
William Hendriksen, New T. Commentary
Mt 4:8, "the devil takes Him along." "Takes him with himself."
Mt 24:40, "Of the two men engaged in the same kind of work, probably even
toiling next to each other in the field, one is taken. By the angels he is
gathered to be forever with the Lord. The other is left behind, assigned to
everlasting perdition."
Mt 27:27, He makes no comment, which obviously indicates that the word
should be understood according to its BASIC meaning, which is simply, to
take someone to your side and go somewhere.
MacArthur makes no comment about "take" at either Mt 4:5 or 24:40.
At Mt 24:40, he does not make a big deal about the meaning of the word.
But he does say, "When He returns, one will taken to judgment and the other
will be left to enter the kingdom."
But this is his INTERPRETATION, not the meaning of the word.
So as should be obvious, anyone can import their own interpretation onto any
given passage.
BUT - that does not change the basic meaning of paralambanō.
We can disagree about context, and will just have to leave it there.
Also at Mt 27:27, MacArthur maintains the simple meaning of the verb without
embellishing it with additional words.
THE THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT
Vol IV, p12
"The compound is very closely related to the simple form. It means 'to take
to oneself,' 'to take over'; with a personal object., e.g., 'to take over an
office' (as priest), or a position as ruler (basileian), more specifically,
'to inherit,' especially of intellectual things, also historical and
scientific materials."
Vol. IV, p13
"C. paralambano in the NT.
1. With a personal obj. (only Gospels and Acts), "to take to (or with)
oneself" (e.g., in close fellowship). In theologically significant
statements this is used of the reception of Christ by the world, Jn 1:11, of
acceptance into the kingdom of Christ, Jn 14:3; Mt 24:40 f., also Lk 17:34
f."
--
Used for salvation faith at Col. 2:6, "in the manner in which (as) you
therefore received Christ, so be walking in Him."
Jn 1:12, they did NOT receive Him.
--
"2. With a material object, active, 'to take over' an office, Col 4:17; to
inherit (basileian), Hb 12:28."
"to receive in fixed form, in the chain of Christian tradition."
--
This is the way Paul used it at 1Cor 11:23, "for I received from the Lord."
(Gal 1:12).
1Cor15:1, "the gospel which you received."
1Cor15:3, "for I delivered to you of first importance what I also received."
1Ths 4:1, "you received from us instruction as to how you ought to walk."
-------
After discussing the use of the word by Plato, Aristotle, Socrates, the
Rabbis, and the NT, this Dictionary does not EVER even hint at the idea that
the word MEANS to take away in judgment.
COMMENTARIES on Mt 24:40
Ellicott's Commentary for English Readers, "Is the man who is “taken”
received into fellowship with Christ, while the other is abandoned? or is he
carried away as by the storm of judgment, while the other is set free? On
the whole, the use of the Greek word in other passages (as, e.g., in Mt
1:20; Mt 1:24; Mt 12:45; Jn 1:11; Jn 14:3) is in favour of the former
interpretation."
Barnes' notes on the Bible, "One shall be taken - The word "taken" may mean
either to be taken away from the danger - that is, rescued, as Lot was Lk
17:28-29, or to be taken away "by death." Probably the latter is the
meaning."
Meyer's NT Commentary, "aφίεται" is left, expressing οὐ παραλαμβάνεται in
its positive form. Comp. Mt 23:38, Mt 15:14; Soph. O. R. 599. It is
tantamount to saying: away! thou art not accepted. To understand the terms
as directly the opposite of each other in the following sense: the one is
taken captive, the other allowed to go free (Wetstein, Kuinoel), is
grammatically wrong (παραλαμβ. cannot, when standing alone, be taken as
equivalent to bello capere, although it is used to denote the receiving of
places into surrender, in deditionem accipere, Polyb. ii. 54. 12, iv. 63. 4,
iv. 65. 6), and does violence to the context to suit the exigencies of the
erroneous reference to the destruction of Jerusalem. Rather compare John
14:3. It is no doubt admissible to interpret the expression in the hostile
sense: the one is seized (Polyb. iii. 69. 2; similarly Baumgarten-Crusius)
or carried off (Mt 4:5; Mt 4:8; Num 23:27; 1Ma 3:37; 1Ma 4:1), namely, to be
punished. But the ordinary explanation harmonizes better with the reference
to Mt 24:31, as well as with the subsequent parable, Mt 24:45 ff., where the
πιστoς δοuλος is first introduced."
Bengel's Gnomen, "Mt 24:40,[1065] 41. Παραλαμβάνεται, is taken[1066]) sc.
into safety, under protection; see Mt 24:31.—aφίεται, is left) sc. in the
midst of the dangers, whatever may occur.[1067] The present tense is used
with reference to the time of the ΤΌΤΕ, then; and the matter was already
present to the Saviour’s eyes."
Pulpit Commentary, "There is some doubt as to the destiny of the two classes
named. Are the good "taken" and the evil "left"? or are the evil "taken" and
the good "left"? Some suppose that the terms allude to the sudden approach
of a hostile army by which some are taken prisoners and others allowed to
escape; or, since in the parable the tares are first gathered for the
burning, those taken must be the wicked, those left are for storing in the
everlasting garner. On the other hand, many commentators understand the
verbs in a sense opposite to that mentioned above. As (v 31) the angels are
sent forth to gather the elect, the "taken" are of this class, who are
caught away to meet the Lord and his saints (1Ths 4:17; Jn 14:3), while the
others are left for judgment and reprobation (2Ths 1:7-9)."
PARALAMBANO IN THE LXX
In the LXX, it is always used with the basic meaning of take or receive.
Gen 22:3, he took two of his young men with him; 31:23, then he took his
kinsmen with him.
45:18, and take your father and your household and come to me.
47:2, and he took 5 men from among his brothers and presented to Pharaoh.
Num 22.41, Balak took Balaam and brought him up to the high places
23.14, 27, 28; Num 23:20, I have received.
Josh 4.2, take for yourselves 12 men from the people.
Jud 9.43, and he took his people and divided them into 3 companies
1Sam 17.57, Abner took him and brought him before Saul.
2Chron 25.11, And Amasias strengthened himself and took his people and went
to the valley of salt.
Cant 8.2, I would take you, I would bring you into my mother's house.
Jer 30.1, 2, do they have no one to INHERIT from them.
why has Melchol inherited Galaad?
Then shall Israel inherit its dominion.
Jer 39.7, for you have the right to take it as a purchase.
Lam 3.2, He has taken me and led me away into darkness.
Dan 5.31, So Darius the Mede received (succeeded to) the kingdom at about
the age of 62.
7.18, but the saints of the Highest will take (receive) the kingdom and
possess the kingdom.
COMMENTARIES on Mt 4:5, 8 show the same conclusion.
There are good scholars on both sides of the INTERPRETATION, but NOT on the
MEANING. Most see it as taken in the sense of rescue.
Benson Commentary, "the original word, παραλαμβανει, signifying no more than
that he took him along with him."
Barnes' Notes on the Bible, "Then the devil taketh him up - This does not
mean that he bore him through the air; or that he compelled him to go
against his will, or that he performed a miracle in any way to place him
there. There is no evidence that Satan had power to do any of these things,
and the word translated taketh him Up does not imply any such thing."
Jamieson-Fausset-Brown Bible Commentary, Then the devil taketh him
up—rather, "conducteth Him."
Meyer's NT Commentary. Matthew 4:5. Παραλαμβ] he takes Him with him, 1Ma
3:37; 1Ma 4:1, and frequently in Greek writers.
Bengel's Gnomen. Mt 4:5.παραλαμβάνει, taketh along with him[138]) An
abbreviated mode of expression[139] for he takes and leads. The same word is
used with the same force, in Lk 4:8. St Lk, Lk 4:9; Lk 4:5, uses the words
ήγαγεν, led [Him],—aναγαγwν, leading [Him] up.
Vincent's Word Studies, Taketh (παραλαμβάνει), The preposition παρά (with,
by the side of), implies taketh along with himself, or conducteth. It is the
same word which all three evangelists use of our Lord's taking his chosen
apostles to the Mount of Transfiguration (Mt 17:1; Mk 9:9; Lk 9:28).
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