Lexical Summary hékó: to have come, to be present Original Word: ἥκω Strong's Exhaustive Concordance come. A primary verb; to arrive, i.e. Be present (literally or figuratively) -- come. HELPS Word-studies 2240 hḗkō (a primitive verb) – properly, to reach the end-destination (goal). NAS Exhaustive Concordance Word Origina prim. verb Definition to have come, be present NASB Translation come (17), comes (1), had come (1), has...come (1), has come (2), have come (3). Thayer's Greek Lexicon STRONGS NT 2240: ἥκωἥκω; imperfect ἧκον (Acts 28:23, where L T Tr WH ἦλθον); future ἥξω; 1 aorist ᾖξα (Luke 13:35 R G; Revelation 2:25; Revelation 3:9 Rec.); perfect ἦκα (often in the Sept., as Genesis 42:7, 9; Genesis 45:16; (Genesis 47:4); Joshua 9:12 (7); Job 16:22, etc.; in the N. T. once, Mark 8:3 Rst L T Tr text, see, WHs Appendix, p. 169; the older and more elegant writers (Aeschylus, Herodotus, Thucydides, others) use only the present imperfect and future; cf. Lob. ad Phryn., p. 743f; Alexander Buttmann (1873) Ausf. Spr. ii. 205; (Veitch, under the word); Winers Grammar, 87 (83); (Buttmann, 59 (51))); the Sept. for בּוא; to have come, have arrived, be present (Winers Grammar, 274 (258); Buttmann, 203 (176)); hence, imperfect with force of pluperfect (cf. Matthiae, ii., p. 1136; Krüger, § 53, 1, 4): absolutely of persons, Matthew 24:50; Mark 8:3; Luke 12:46; Luke 15:27; John 8:42; Hebrews 10:7, 9, 37; 1 John 5:20; Revelation 2:25; Revelation 3:9; Revelation 15:4; followed by ἀπό with the genitive of place, Matthew 8:11; Luke 13:29; by ἐκ with the genitive of place, Romans 11:26; with addition of εἰς with accusative of place, John 4:47; μακρόθεν, Mark 8:3; πρός τινα, Acts 28:23 Rec.; metaphorically, to come to one i. e. seek an intimacy with one, become his follower: John 6:37; ἐπί τινα, to come upon one (unexpectedly), Revelation 3:3. of time and events: absolutely, Matthew 24:14; John 2:4; 2 Peter 3:10; Revelation 18:8; ἕως ἄν ἥξῃ (L T WH Tr in brackets ἥξει; see above and Buttmann, 231 (199)) (namely, ὁ καιρός), ὅτε εἴπητε, Luke 13:35; ἐπί τινα, metaphorically, to come upon one, of things to be endured (as evils, calamitous times): Matthew 23:36; Luke 19:43. (Compare: ἀνήκω, Topical Lexicon Scope and Nuance of ἥκω (Strong’s 2240) Beyond the simple idea of “coming,” ἥκω stresses achieved arrival—one who was expected is now present and active. The perfective force often carries a note of purpose fulfilled, urgency, or consummation. That nuance governs every New Testament appearance, whether describing Christ, His disciples, or hostile armies. The Incarnate Mission of Jesus Christ John’s Gospel repeatedly places ἥκω on the lips of Jesus to declare His messianic origin and intent. “I have come here from God” (John 8:42) summarizes the incarnation as a divine visitation now realized in history. John 2:4 and 7:6 link the timing of His public manifestation (“My hour has not yet come”) with the Father’s redemptive timetable, while John 4:47 records the public recognition that “Jesus had come from Judea into Galilee,” inaugurating the Galilean phase of ministry. Hebrews 10:7, 9 cites Psalm Forty to show that the promised One has stepped onto the stage of history: “Here I am, I have come to do Your will.” In 1 John 5:20 the completed arrival grounds assurance: “the Son of God has come and has given us understanding.” Evangelistic Reach and Gathering of the Nations Jesus foretells a worldwide in-gathering by the same verb. “Many will come from the east and west and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). Luke echoes the four-point compass (Luke 13:29). Matthew 24:14 projects the gospel’s spread to “the whole world” before the end “comes.” The arrival of the nations at the eschatological banquet validates the missionary mandate and the certainty of its success. Warnings of Sudden Visitation and Judgment A sharpened edge appears when ἥκω relates to divine or human judgment. The unfaithful steward learns that “the master of that servant will come on a day he does not expect” (Matthew 24:50; Luke 12:46). Christ warns the church in Sardis, “I will come like a thief” (Revelation 3:3), language Peter applies to the cosmic Day of the Lord: “the Day of the Lord will come like a thief” (2 Peter 3:10). Revelation widens the scope: plagues “will come in a single day” on Babylon (Revelation 18:8). The verb underscores imminence, certainty, and the impossibility of evasion. Prophetic Fulfillment for Israel Romans 11:26 cites Isaiah to affirm national restoration: “The Deliverer will come from Zion; He will remove godlessness from Jacob.” The perfective arrival guarantees a future salvation rooted in covenant promise. Luke 13:35 likewise pictures Israel’s house desolate “until you say, ‘Blessed is He who comes in the name of the Lord,’” linking ἥκω to the nation’s eventual recognition of Messiah. Historical Hostilities and Siege Imagery Luke 19:43 employs the plural form to predict the Roman encirclement of Jerusalem: “days will come upon you when your enemies will build an embankment against you.” The verb frames the invasion as an appointed arrival, reinforcing Jesus’ role as prophet like Jeremiah, warning of impending devastation. Heavenly Worship and Eschatological Processions Revelation broadens the vision to heavenly worship: “All nations will come and worship before You” (Revelation 15:4). The consummation theme—nations now present before God—bookends the missionary promise of the Gospels. Pastoral and Devotional Significance 1. Readiness: Because the Lord’s arrivals—past, present, and future—are certain yet often sudden, believers cultivate vigilance (Revelation 3:3), faithfulness (Matthew 24:45-51), and holiness (2 Peter 3:11-14). Summary Strong’s 2240 paints a tapestry of divine arrival: Christ’s incarnation, His daily ministry presence, future judgment, and ultimate triumph. Every occurrence invites the reader either to welcome the One who has already come or to prepare for the One who will yet arrive. Forms and Transliterations ήκαμεν ήκασι ήκασιν ήκατε ήκε ηκει ήκει ἥκει ήκεις ήκετε ήκομεν ήκον ήκοντα ήκοντας ήκοντες ήκοντος ηκω ήκω ἥκω ήκων ηλέκτρου ηξει ήξει ἥξει ήξεις ήξετε ήξη ήξομεν ήξουσι ήξουσί ηξουσιν ήξουσιν ἥξουσιν ηξω ήξω ἥξω ekei ēkei eko ēkō exei ēxei exo ēxō exousin ēxousin hekei hēkei hḗkei heko hēkō hḗko hḗkō hexei hēxei hḗxei hexo hēxō hḗxo hḗxō hexousin hēxousin hḗxousinLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 8:11 V-FIA-3PGRK: καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται NAS: to you that many will come from east KJV: That many shall come from the east INT: and west will come and will recline [at table] Matthew 23:36 V-FIA-3S Matthew 24:14 V-FIA-3S Matthew 24:50 V-FIA-3S Mark 8:3 V-PI-3P Luke 12:46 V-FIA-3S Luke 13:29 V-FIA-3P Luke 13:35 V-FIA-3S Luke 15:27 V-PIA-3S Luke 19:43 V-FIA-3P John 2:4 V-PIA-3S John 4:47 V-PIA-3S John 6:37 V-FIA-3S John 8:42 V-PIA-1S Romans 11:26 V-FIA-3S Hebrews 10:7 V-PIA-1S Hebrews 10:9 V-PIA-1S Hebrews 10:37 V-FIA-3S 2 Peter 3:10 V-FIA-3S 1 John 5:20 V-PIA-3S Revelation 2:25 V-ASA-1S Revelation 3:3 V-FIA-1S Revelation 3:3 V-FIA-1S Revelation 3:9 V-FIA-3P Revelation 15:4 V-FIA-3P Strong's Greek 2240 |
    |