It has come to my attention, and as I understand it, that those who insist that the rapture verses of Matthew 24:40-41 and Luke 17:34-36 are, in their opinion, a judgment of the unsaved, are saying that the Greek word “paralambánō” – as found in another passage of Scripture – can carry the connotation of judgment. Because this Greek word has been used in a judgment passage of Scripture – namely the narrative of the sham trial and crucifixion of our Lord in the gospel of John – they want to dismiss and downplay the word in regard to how one interprets Matthew 24:40-41 and Luke 17:34-36.
But is this true? Does the Greek word paralambánō denote judgment in the gospel of John? As we will see, paralambánō has no hint of judgment in its definitions or actions and cannot be applicable to anything other than its defined meaning, no matter where the word may appear in any given narrative.
To get us started, here’s what I said in Jesus Was the First to Teach the Rapture!
Considering John 14:1-3 – and this is extremely important – in Matthew 24:40-41 and Luke 17:34-36, there is a connection that cannot be ignored.
The Greek word for “taken” – as in “one taken and the other left” – in Matthew 24:40-41 and Luke 17:34-36 is 3880 παραλαμβάνω “paralambánō” (from 3844 /pará, “from close-alongside” and 2983 /lambánō, “aggressively take”) and means to take (receive) by showing strong personal initiative. 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 — receive, take (unto, with). 1. To take to (cf. παρά, IV. 1), to take with oneself, to join to oneself: τινα, an associate, a companion. 2. To receive something transmitted. [Definitions from Biblehub.com]
This is exactly the same word Christ uses for “receive” in John 14:1-3:
“Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” (emphasis mine)
There can be no doubt that the “one taken and the other left” passages in Matthew and Luke are speaking of the rapture and have absolutely nothing to do with any purging or judgment of the wicked. There is not one Scripture that speaks of a universal purging of the wicked during everyday activity, but if there were, we can be absolutely certain that “paralambánō” would not be the word used for such an event.
Here are the judgments given to us in Scripture, and none of them are a “one taken, and the other left” situation:
Christ’s Second Coming – Immediate destruction of all who have taken The Mark of The Beast while they wait for him near and around Jerusalem (their own gathering).
The Separation of the Sheep and the Goats – All those who haven’t taken The Mark of The Beast gathered together, at the same time, for judgment.
Those who rebel against Christ after the Millennial Kingdom – Destroyed by fire from God out of heaven as they are gathered together against Jerusalem (their own gathering).
The Great White Throne Judgment – Resurrected unsaved dead, judged and thrown into the Lake of Fire.
Addressing Those Who See a Judgment in Paralambánō
Those who assert that the Greek word paralambánō can suggest a judgment in Matthew 24:40-41 and Luke 17:34-36, I humbly believe, are totally missing what the word is actually conveying and are erroneously conflating the context – regardless of what any narrative may be – with the one sole action of the word and its relationship to the one(s) taking and the one(s) being received.
Again, let’s look at the definition of paralambánō and see if we can find any hint to judgment in the definition itself:
3880 παραλαμβάνω “paralambánō” (from 3844 /pará, “from close-alongside” and 2983 /lambánō, “aggressively take”) and means to take (receive) by showing strong personal initiative. 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 — receive, take (unto, with). 1. To take to (cf. παρά, IV. 1), to take with oneself, to join to oneself: τινα, an associate, a companion. 2. To receive something transmitted.
I see no judgment within the definitions of this word. Do you? Actually, this definition sounds hauntingly beautiful and reminds me of something. Does it you?
With this definition fresh in our minds, let us consider how the word paralambánō is used. The go-to passage of Scripture, for them, is when Christ was being sentenced to death on the cross.
Here is the passage of interest:
“But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away” (John 19:15-16). (emphasis mine)
In this passage, the word translated “took” is paralambánō. But before we look a little closer at what this word is conveying, we need to define the word translated “away with.”
The Greek word translated “away with” is 142 αἴρω “airó” and means to take up, take away. A primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away (i.e., Weigh anchor); by Hebraism (compare nasa’) to expiate sin — away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
Therefore, “away with” (airó) is the act of being taken away from something – in this case, the crowd asked that Jesus be taken away from them.
Conversely, “they took Jesus” (paralambánō) is a person or persons taking and/or receiving another person or persons to oneself – in this case, the Roman soldiers who received and took Jesus.
When Christ was brought to the soldiers, the soldiers “received” Him. Again, according to our definitions, “receive” is just as proper a translation for paralambánō as “took” or “taken.” Both are acceptable, with the action of the word being the only consideration we should seek to understand.
The activity of paralambánō is that of receiving and/or taking another to oneself. Again, the soldiers “took” Jesus “to themselves.” It’s just an act of receiving and/or taking; no more and no less.
With this in mind, we could literally translate, “And they took Jesus, and led Him away,” as, “And they received Jesus, and led Him away.” But don’t get caught up in the expression “and led Him away,” because this phrase doesn’t apply to the word paralambánō – only the words “they took Jesus” are applicable.
Narrative Is Irrelevant
The narrative in any given situation is irrelevant when paralambánō is clearly defined. All words need to be deciphered in the immediate context and defined by their meanings. In the case of paralambánō, the only concern for this word is the person or persons doing the taking and/or receiving and the person or persons being taken and/or received.
Paralambánō, as we have seen, has absolutely nothing exclusively to do with a judgment. We need only to decipher what the Greek word paralambánō means, its actions, and who is involved. Just because the word is used in Scripture for both the rapture and when Christ was taken – or received – by the soldiers for crucifixion, is irrelevant. Only that the word means to “personally take” or “personally receive,” and this is how it should be translated and understood at all times.
Sometimes a visual can help. Below are the same two verses we have been looking at with the word paralambánō translated as “took,” along with the “they” who “took Jesus” in parenthesis.
“But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And (they took Jesus), and led him away” (John 19:15-16).
Notice that the phrase “they took Jesus” includes the only words that are associated with the word paralambánō. It doesn’t matter where they took Him, or why they took Him, or how they got to the place where they could take Him. It doesn’t matter what the narrative was going backward to the arrest of Jesus, or forwards through the crucifixion of our Lord. What matters, according to our working definition of the word, is that someone (the soldiers, represented as “they”) “took” or “received” another person (Jesus). Everything else about the narrative, from the sham trial of Yeshua to and through the crucifixion, has absolutely no bearing on the word paralambánō and the associated action of the word, whatsoever.
One could say – and they would be right – that paralambánō could care less what happens before or after the “taking or receiving to oneself,” as its action is complete. Everything before and after the action is irrelevant to the word. The word itself isn’t concerned with where the soldiers led Jesus to, only that Jesus was received by the soldiers, and He was close aside them.
Other Examples of Paralambánō
Let’s just examine a few examples of paralambánō in the gospel of Matthew and apply what we have learned.
“Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, (Joseph, thou son of David, fear not to take unto thee Mary) thy wife: for that which is conceived in her is of the Holy Ghost” (Matthew 1:19-20). (emphasis mine)
“Joseph, thou son of David (the one doing the taking and/or receiving) … to take (paralambánō) unto thee Mary (the one taken and/or received). Even “fear not” is not related to the action of paralambánō because it is an insertion of an emotion that is irrelevant to the word.
“When he arose, (he took the young child and his mother) by night, and departed into Egypt” (Matthew 2:14). (emphasis mine)
“He (Joseph, the one doing the taking and/or the receiving) took (paralambánō) the young child and his mother (the ones taken and/or received).
“Again, (the devil taketh him) up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them” (Matthew 4:8). (emphasis mine)
Whoa! The Devil can even partake of paralambánō?!? Should we be concerned? No! Just like the soldiers took and/or received Yeshua, the Devil took and/or received Yeshua. We can no more say that paralambánō is a word of testing than we can say it is a word of judgment.
Paralambánō only cares that “the Devil taketh Him.” As noted, the word doesn’t care where Jesus was taken or for what purpose. Once paralambánō communicates to the reader that a person or persons has taken and/or received another person or persons, then paralambánō’s work is done.
When Context Does Matter
In the case of paralambánō’s use in Matthew 24:40-41 and Luke 17:34-36, context is everything. Why? Because we are not told who is doing the taking or the receiving. Therefore, we need to apply the contextual narrative to determining this vital “unknown.”
This is what the remainder of this study will address. But first, I want to show alternative translations that could apply to our passages.
An Alternative Translation of Matthew 24:40-41 & Luke 17:34-36
Here are the verses:
“Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left” (Matthew 24:40-41).
“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. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left” (Luke 17:34-36).
Now, knowing what we have learned – that paralambánō is a personal receiving to oneself, as translated in John 14:3 – let’s apply “received” to the verses above.
‘Then shall two be in the field; the one shall be received, and the other left. Two women shall be grinding at the mill; the one shall be received, and the other left’ (Matthew 24:40-41).
‘I tell you, in that night there shall be two men in one bed; the one shall be received, and the other shall be left. Two women shall be grinding together; the one shall be received, and the other left. Two men shall be in the field; the one shall be received, and the other left’ (Luke 17:34-36).
This is what an alternate translation could very well be when one uses the definition of paralambánō. Again, both “personally take/took” and “personally receive/received” are acceptable and true to the meaning and action of the Greek word.
In the above verses – the “one shall be taken (or received) and the other left” – we have to keep in mind Who is speaking, and this is our Lord.
We can also do this exercise in reverse with John 14:3 and substitute the word take for receive.
Here’s how the verse reads in the KJV:
“And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” (emphasis mine)
Here’s how it would read with the substitution:
‘And if I go and prepare a place for you, I will come again, and take you unto myself; that where I am, there ye may be also.’
Additional Factors
Let’s take a look at the definition of paralambánō one last time:
3880 παραλαμβάνω “paralambánō” (from 3844 /pará, “from close-alongside” and 2983 /lambánō, “aggressively take”) and means to take (receive) by showing strong personal initiative. 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 — receive, take (unto, with). 1. To take to (cf. παρά, IV. 1), to take with oneself, to join to oneself: τινα, an associate, a companion. 2. To receive something transmitted.
In all of the definitions above, the key component is the “taking” or “receiving” to oneself. In every use of paralambánō that I looked into, a person or persons was always the initiator in this action, and the subject of that taken was almost exclusively another person or persons. There is always a personage doing the taking and/or the receiving.
There has to be a living entity doing the taking and receiving in order to bring another near to them!
There’s only one interpretation that is acceptable with all we know about the Greek word paralambánō and everything else we understand concerning the future judgments outlined at the beginning of this article. The Lord is the One initiating the paralambánō of bringing His people to Himself at the rapture of the church, and the surrounding verses – which we will unpack below – attest to this fact.
All of this, and more, I cover in Jesus Was the First to Teach the Rapture!
Paralambánō is an essential Greek word in our understanding of what Christ taught and Paul expounded upon in his epistles – namely, the rapture of the bride of Christ.
2 Important Paralambánō Facts
Paralambánō has 50 occurrences in the New Testament. Of these 50 occurrences…
- Not one time is paralambánō used in the context of future prophecy, other than the verses we have been looking at: Matthew 24:40-41, Luke 17:34-36, and John 14:3.
- Not one time is paralambánō used in the context of any future judgment – literal or parable – mentioned above and cited below.
A Review of Future Judgments and Paralambánō
Here, again, are the last days judgments given to us in Scripture that those who see a judgment in Matthew 24:40-41 and Luke 17:34-36 have to align with. Remember, too, that paralambánō is never mentioned in any description of these judgments in the Scriptures.
Cited from Jesus Was the First to Teach the Rapture!:
Here are the judgments given to us in Scripture, and none of them are a “one taken, and the other left” situation:
Christ’s Second Coming – Immediate destruction of all who have taken The Mark of The Beast while they wait for him near and around Jerusalem (their own gathering).
The Separation of the Sheep and the Goats – All those who haven’t taken The Mark of The Beast gathered together, at the same time, for judgment.
Those who rebel against Christ after the Millennial Kingdom – Destroyed by fire from God out of heaven as they are gathered together against Jerusalem (their own gathering).
The Great White Throne Judgment – Resurrected unsaved dead, judged and thrown into the Lake of Fire.
Again, there is no reference to paralambánō in any of the passages of Scripture that reveal these judgments, and there is no context within these judgments that even hint to a “receiving” or “taking” of the wicked as people are partaking in everyday living activities in relative peace and security on the earth.
Context of the Paralambánō of Matthew 24:40-41
The set-up to the paralambánō of Matthew 24:40-41 is the introductory verse on Messiah’s teaching of the rapture of the church – a date that no one knows:
“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36).
There is only one event mentioned in Scripture that has always been imminent and is not conditioned on any signs – and this is the rapture!
(Please see Imminence, Signs, and Feasts – Oh My! for more information on the imminence of the rapture and other topics).
Next is Christ’s teaching on the days of Noah and its relationship to the conditions of the earth just prior to the rapture.
“But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be” (Matthew 24:37-39). (emphasis mine)
I would like to offer a few pertinent observations on this passage.
- As the days of Noah were – just before the wrath of God was literally poured out – “they were eating and drinking, marrying, and giving in marriage.” This will be exactly the same conditions on the earth just prior to the rapture of the church, which, when the rapture occurs, will initiate God pouring out His wrath on a God-hating, Christ-rejecting world, just as He did in Noah’s day.
Note the everyday activity mentioned in Matthew 24:40-41 and Luke 17:34-36: “Then shall two be in the field… Two women shall be grinding at the mill… I tell you, in that night there shall be two men in one bed… Two women shall be grinding together… Two men shall be in the field” All of these are common, everyday activities associated with the conditions of the earth in the days of Noah just before the judgment commenced. The parallels can’t be missed.
- Noah is not only a picture of the remnant of the Jews making it through the Tribulation, but, even more so, is a depiction of the rapture of the church. Remember, Messiah Jesus is our ark! Noah’s ark delivered him and his family from God’s wrath on a God-hating world.
Just as God called Noah and his family into the ark and shut the door (Genesis 7:1, 16), Yeshua will call His church into the air to take us back to heaven (1 Thessalonians 4:16-17) – effectively shutting the door to those left behind. Those left on earth, in both instances – those not saved within the ark in Noah’s day and those not saved at the rapture of the church – face the wrath of God upon the earth.
- Don’t get caught up in the word translated “took” in this passage (underlined in the verses above). It is not paralambánō, but the Greek word airó, which we looked at earlier. As a reminder, here is the word and its definition, as well as the distinct difference between the two words.
The Greek word translated “took” in Matthew 24:39 is 142 αἴρω “airó” and means to take up, take away. A primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away (i.e., Weigh anchor); by Hebraism (compare nasa’) to expiate sin — away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
Airó is something or someone being lifted up and/or taken away from something – in this case, they were lifted up in the waters and taken away from the earth in death by the global flood, just like those left behind after the rapture (and still reject Christ) will be killed during God’s wrath at some point during the Tribulation up to Christ’s Second Coming.
Conversely, paralambánō is the act of a person or persons taking and/or receiving a person or persons to oneself.
- Christ goes on, in Matthew 24:40-41, to describe the rapture in detail and then gives more information to His disciples on how to live their lives – believing that the rapture could happen at any time – in Matthew 24:42-51.
Now, knowing and understanding the context – with absolutely no logical and Biblical argument for a judgment to be found – can the paralambánō of Matthew 24:40-41 and Luke 17:34-36 be anything other than the rapture of the church? Can the one doing the taking and/or receiving be anyone other than our Lord and Savior to take us to heaven in the rapture of the church?
An Exercise for the Reader
What I would like the reader to do is read Matthew 24:36-51 as if you’re reading it as a judgment narrative. Remember, those who see a judgment say the “one shall be taken and the other left” is speaking of judgment on those who are taken.
When you are done, I’d like you to re-read the definition for paralambánō above and then re-read Matthew 24:36-51 in the context of the rapture.
I’d be very interested to hear what the reader has or hasn’t learned in this study and how they read and interpret the paralambánō of Matthew 24:40-41 and Luke 17:34-36 for themselves.
[Note: In Jesus Was the First to Teach the Rapture! I give a detailed interpretation of Luke 17:26-37 and, if you are interested, I have also done a study on Luke 17:37 and Matthew 24:28 called “The Eagles be Gathered Together.”]
Concluding Remarks
It must be said that those on the other side (who see a judgment in Matthew 24:40-41 and Luke 17:34-36) I truly love and respect; but I must, in good faith, speak honestly and openly on this issue.
I’ve got to confess that what we have been studying here is a basic, elementary understanding of words and their definitions, along with their applications to simple language – any language.
But to imply that the study of the original Greek, in any situation, isn’t helpful to a Biblical inquiry on any topic or subject is quite contrary to proper exegesis. In fact, it’s virtually impossible to fully understand future prophecy without an in-depth study of the original Biblical languages of Hebrew, Aramaic, and Greek.
Just the definitions of paralambánō alone should be enough to show us that there is no hint of judgment in the word or its actions between those involved, no matter what narrative the word finds itself in. I can honestly think of no better word for our Lord to use, and this shouldn’t surprise us as He is the Word of God! This unique Greek word, and how it used – in particular to Matthew 24:40-41, Luke 17:34-36, and John 14:3 – should excite and bless all believers who eagerly await His return.
“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:8).
For me, and without any reservation, The Paralambánō of Matthew 24:40-41 & Luke 17:34-36 is the personal call of our Lord and Savior when He comes back to claim His bride, which is the “blessed hope” of the body of Christ!
May we all encourage each other with this amazing truth while we await our God and Savior’s return for each and every one of us who belong to Messiah Jesus.
Keep reaching the lost for Christ so that, in unity, we may grow His bride for His glory and give Him our heartfelt praise and love for all of eternity when He comes to take us home — for He is more than worthy!
Love, grace, mercy, and shalom in Messiah Yeshua, and Maranatha!
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