KJV: And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
YLT: And the child grew, and was strengthened in spirit, and he was in the deserts till the day of his shewing unto Israel.
Darby: And the child grew and was strengthened in spirit; and he was in the deserts until the day of his shewing to Israel.
ASV: And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.
| Τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| παιδίον | the child |
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Parse: Noun, Nominative Neuter Singular Root: παιδίον Sense: a young child, a little boy, a little girl. |
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| ηὔξανεν | continued to grow |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: αὐξάνω Sense: to cause to grow, augment. |
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| ἐκραταιοῦτο | was strengthened |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: κραταιόω Sense: to strengthen, make strong. |
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| πνεύματι | in spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ἦν | he was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐρήμοις | deserted places |
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Parse: Adjective, Dative Feminine Plural Root: ἔρημος Sense: solitary, lonely, desolate, uninhabited. |
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| ἕως | until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| ἡμέρας | [the] day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἀναδείξεως | of appearance |
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Parse: Noun, Genitive Feminine Singular Root: ἀνάδειξις Sense: a pointing out, a public showing forth. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰσραήλ | Israel |
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Parse: Noun, Accusative Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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Greek Commentary for Luke 1:80
Imperfect active, was growing. [source]
Imperfect again. The child kept growing in strength of body and spirit.His shewing (αναδειχεως αυτου anadeixeōs autou). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for “his shewing unto Israel.” [source]
Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for “his shewing unto Israel.” [source]
The article indicating a well-known place. [source]
The word was used of the public announcement of an official nomination; hence of the public inauguration of John's ministry. [source]
Reverse Greek Commentary Search for Luke 1:80
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Used by Luke only. Lit., to lift up and shew, as Acts 1:24: “Shew which one thou hast chosen.” Hence to proclaim any one elected to an office. See on the kindred noun, shewing, Luke 1:80. [source]
Not the usual εν en for “was,” but there arose or came into notice. With this verse the literary Koiné of Luke 1:1 to Luke 1:4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke‘s writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with Luke 1:80, Luke 2:40, Luke 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). [source]
First aorist active indicative of αναδεικνυμι anadeiknumi an old verb, not only common, but in lxx. In the N.T. only here and Acts 1:24. Cf. αναδειχις anadeixis in Luke 1:80. To show forth, display, proclaim, appoint. [source]
The wilderness was John‘s abode (Luke 1:80) so that he began preaching where he was. It was the plain (Genesis 13:10.) or valley of the Jordan, El Ghor, as far north as Succoth (2 Chronicles 4:17). Sometimes he was on the eastern bank of the Jordan (John 10:40), though usually on the west side. His baptizing kept him near the river. [source]
Imperfect indicative of a very ancient verb This child grew and waxed strong Both verbs Luke used in Luke 1:80 of the growth of John the Baptist as a child. Then he used also πνευματι pneumati in spirit. Here in addition to the bodily development Luke has “filled with wisdom” Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. “The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity” (Plummer). [source]
First aorist passive infinitive of κρατος krataioō late and rare (lxx, N.T.) from δυναμει krataios late form from εις τον εσω αντρωπον kratos (strength). See note on Luke 1:80. Paul adds εχω dunamei (with the Spirit). Instrumental case. In the inward man (eis ton esō anthrōpon). Same expression in 2 Corinthians 4:16 (in contrast with the outward exō man) and in Romans 7:22. [source]