KJV: And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.
YLT: and it hath been divinely told him by the Holy Spirit -- not to see death before he may see the Christ of the Lord.
Darby: And it was divinely communicated to him by the Holy Spirit, that he should not see death before he should see the Lord's Christ.
ASV: And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord's Christ.
ἦν | it was |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
κεχρηματισμένον | divinely revealed |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: χρηματίζω Sense: to transact business, esp. to manage public affairs. |
|
Πνεύματος | Spirit |
Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
Ἁγίου | Holy |
Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
|
ἰδεῖν | to see |
Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
|
θάνατον | death |
Parse: Noun, Accusative Masculine Singular Root: θάνατος Sense: the death of the body. |
|
πρὶν | before |
Parse: Adverb Root: πρίν Sense: before, formerly. |
|
ἢ | that |
Parse: Conjunction Root: ἤ Sense: either, or, than. |
|
ἂν | - |
Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
|
ἴδῃ | he should see |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
|
Χριστὸν | Christ |
Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
Κυρίου | of [the] Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
Greek Commentary for Luke 2:26
Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from χρημα chrēma and that from χραομαι chraomai to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The lxx and Josephus use it of God‘s commands. A Fayum papyrus of 257 b.c. has the substantive χρημαστισμος chrēmastismos for a divine response (cf. Romans 11:4). See Deissmann, Light From the Ancient East, p. 153. [source]
Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in Acts 25:16 (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows πριν prin as in Matthew 1:18. [source]
Lit., it was having been revealed; i.e., it stood revealed, while he waited for the fulfilment of the revelation. The verb means primarily to have dealings with; thence to consult or debate about business matters; and so of an oracle, to give a response to one consulting it. The word here implies that the revelation to Simeon had been given in answer to prayer. See on Matthew 2:12. [source]
Reverse Greek Commentary Search for Luke 2:26
Condition of third class with εαν ean and constative aorist active subjunctive of τηρεω tēreō Repeated in John 8:52. See John 8:43 about hearing the word of Christ. Common phrase in John (John 8:51, John 8:52, John 8:55; John 14:23, John 14:24; John 15:20; John 17:6; 1 John 2:5). Probably the same idea as keeping the commands of Christ (John 14:21). He shall never see death Spiritual death, of course. Strong double negative ου μη ou mē with first aorist active subjunctive of τεωρεω theōreō The phrase “see death” is a Hebraism (Psalm 89:48) and occurs with ιδειν idein (see) in Luke 2:26; Hebrews 11:5. No essential difference meant between οραω horaō and τεωρεω theōreō See John 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ‘s word. [source]
Present passive participle as in Acts 6:3. Cf. the other centurion in Luke 7:4. Nation (ethnous). Not laou for the speakers are Gentiles. Was warned First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
First aorist passive infinitive of συναγω sunagō old verb, probably here to meet together as in Matthew 28:12. In Acts 14:27 the verb is used of gathering together the church, but here εν τηι εκκλησιαι en tēi ekklēsiāi excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching And that the disciples were called Christians first in Antioch (χρηματισαι τε πρωτως εν Αντιοχειαι τους ματητας Χριστιανους chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive χρηματισαι chrēmatisai is also a subject of εγενετο egeneto and is added as a separate item by the use of τε te rather than και kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα chrēma from χραομαι chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς Herodianus (Matthew 22:16, ερωιδιανοι Herōidianoi followers of Herod), Χαεσαριανυς Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
This first active infinitive χρηματισαι chrēmatisai is also a subject of εγενετο egeneto and is added as a separate item by the use of τε te rather than και kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα chrēma from χραομαι chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς Herodianus (Matthew 22:16, ερωιδιανοι Herōidianoi followers of Herod), Χαεσαριανυς Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
Only here in the New Testament. For the kindred verb χρηματίζω warnsee on Matthew 2:12; see on Luke 2:26; see on Acts 10:22. Compare Romans 8:3. The word means an oracular answer. In the New Testament the verb is commonly rendered warn. [source]
An old word in various senses like χρηματιζω chrēmatizō only here in N.T. See this use of the verb in Matthew 2:12, Matthew 2:22; Luke 2:26; Acts 10:22. [source]
By God. This, and the remainder of the verse, explain the words copy and shadow. For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer(of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named. [source]
Matthew href="/desk/?q=mt+2:12&sr=1">Matthew 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Hebrews 8:5. [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Future active of βασιλευω basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Construction according to sense; λεγοντες legontes masculine participle (not λεγουσαι legousai), though πωναι phōnai feminine. John understood what was said.Is become (εγενετο egeneto). “Did become,” prophetic use of the aorist participle, already a fact. See εγενετο egeneto in Luke 19:9.The kingdom of our Lord and of his Christ Repeat η βασιλεια hē basileia from the preceding. God the Father is meant here by κυριου kuriou (Lord), as αυτου autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει basileusei). Future active of βασιλευω basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Repeat η βασιλεια hē basileia from the preceding. God the Father is meant here by κυριου kuriou (Lord), as αυτου autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει basileusei). Future active of βασιλευω basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]