Lexical Summary kraipalé: Carousing, drunkenness, hangover Original Word: κραιπάλη Strong's Exhaustive Concordance drunken dissipationProbably from the same as harpazo; properly, a headache (as a seizure of pain) from drunkenness, i.e. (by implication) a debauch (by analogy, a glut) -- surfeiting. see GREEK harpazo NAS Exhaustive Concordance Word Origina prim. word Definition drunken nausea NASB Translation dissipation (1). Thayer's Greek Lexicon STRONGS NT 2897: κραιπάλῃκραιπάλῃ (WH κρεπάλη, see their Appendix, p. 151), κραιπαλης, ἡ (from ΚΡΑΣ the head, and πάλλω to toss about; so explained by Galen and Clement of Alexandria, Paedag. 2, 2, 26 and Phryn. in Bekker, Anecd., p. 45, 13 (cf. Vanicek, p. 148)), Latincrapula (i. e. the giddiness and headache caused by drinking wine to excess): Luke 21:34 (A. V. surfeiting; cf. Trench, § lxi.). (Aristophanes Acharn. 277; Alciphron 3, 24; Plutarch, mor., p. 127 f. (de sanitate 11); Lucian, Herodian, 2, 5, 1.) STRONGS NT 2897: κρεπάλη [κρεπάλη, see κραιπάλῃ.] Topical Lexicon Word Overview and Context Strong’s Greek 2897 appears once in the New Testament, in Luke 21:34. Jesus warns His disciples that “dissipation” can weigh down the heart, dulling alertness to His return. In context, the term stands alongside “drunkenness” and “the worries of life,” forming a triad of perils that numb spiritual sensitivity. Cultural and Historical Background First-century Greco-Roman society normalized elaborate drinking banquets (symposia) that often ended in physical sickness and moral laxity. Contemporary writers used this term for the uncomfortable aftermath of excess—headache, nausea, and mental fog. Luke, a physician, would have been familiar with these effects and employs the word to picture spiritual stupor: a soul so dulled by overindulgence that it cannot perceive imminent judgment. Biblical Theology of Intoxication and Dissipation Scripture consistently distinguishes between legitimate enjoyment of God’s gifts and sinful excess that enslaves (Proverbs 23:20-21; Isaiah 5:11; Romans 13:13). Dissipation portrays not merely the act of drinking but the wasteful, self-destructive lifestyle that follows. Jesus’ inclusion of daily “worries” with physical indulgence shows that both pleasures and pressures can produce the same numbing effect when they dominate the heart. Connection to Eschatological Watchfulness Luke places this warning within Christ’s discourse on the end of the age (Luke 21:25-36). Vigilance is impossible when the senses are clouded. Similar exhortations appear in: The term therefore carries eschatological weight: careless living today imperils preparedness for the Lord’s sudden appearing. Pastoral and Discipleship Implications 1. Shepherds must model and teach temperance (1 Timothy 3:2-3). Practical Ministry Applications • Recovery ministries can ground their counsel in Christ’s call to alertness, framing sobriety as worshipful readiness. Related Scriptural Parallels Romans 13:13; Galatians 5:21; 1 Peter 4:3 present catalogues of vices where revelry imperils inheritance. Proverbs 23:29-35 graphically describes the same dulling cycle. These passages illuminate Luke 21:34, confirming a unified biblical stance against self-indulgence that blinds the soul. Summary Strong’s 2897 depicts the blunted awareness that follows overindulgence. In Luke 21:34 Jesus warns that such spiritual torpor is incompatible with readiness for His return. The word challenges believers across generations to pursue sober, focused devotion, refusing anything—pleasure or anxiety—that would dilute anticipation of the coming King. Forms and Transliterations κραιπάλη κραιπάλῃ κράμα κρεπαλη κρεπάλῃ kraipale kraipalē kraipálei kraipálēiLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
    |