KJV: And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
YLT: and she, at that hour, having come in, was confessing, likewise, to the Lord, and was speaking concerning him, to all those looking for redemption in Jerusalem.
Darby: and she coming up the same hour gave praise to the Lord, and spoke of him to all those who waited for redemption in Jerusalem.
ASV: And coming up at that very hour she gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem.
αὐτῇ | she |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τῇ | at that |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὥρᾳ | hour |
Parse: Noun, Dative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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ἐπιστᾶσα | having come up |
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: ἐφίστημι Sense: to place at, place upon, place over. |
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ἀνθωμολογεῖτο | was giving praise |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἀνθομολογέομαι Sense: to reply by professing or by confessing. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐλάλει | was speaking |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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πᾶσιν | to all |
Parse: Adjective, Dative Masculine Plural Root: πᾶς Sense: individually. |
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τοῖς | those |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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προσδεχομένοις | waiting for |
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Plural Root: προσδέχομαι Sense: to receive to one’s self, to admit, to give access to one’s self. |
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λύτρωσιν | [the] redemption |
Parse: Noun, Accusative Feminine Singular Root: λύτρωσις Sense: a ransoming, redemption. |
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Ἰερουσαλήμ | of Jerusalem |
Parse: Noun, Genitive Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
Greek Commentary for Luke 2:38
Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luke 10:40. But here it probably means coming up and standing by and so hearing Simeon‘s wonderful words so that her words form a kind of footnote to his. [source]
Imperfect middle of a verb Anna was evidently deeply moved and repeated her thanksgiving and kept speaking These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have “in Jerusalem” but “of Jerusalem” is correct. What they meant by the “redemption of Jerusalem” is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (Luke 2:25) and Zacharias (Luke 1:68) sang of redemption for Israel (Isaiah 40:2). [source]
See on Luke 2:9. [source]
The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression “to return thanks” for something received. Compare Sept., Luke 2:25. Compare Luke 1:68, and see Isaiah 40:2. [source]
Reverse Greek Commentary Search for Luke 2:38
He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). “A hook” The only example in the N.T. of fishing with a hook. From an unused verb αγκιζω agkizō to angle, and that from αγκος agkos a curve (so also αγκαλη agkalē the inner curve of the arm, Luke 2:38). [source]
Periphrastic imperfect. Also Luke 23:51. The very verb used by Luke of Simeon and Anna (Luke 2:25, Luke 2:38). Matthew 27:57 calls him “Jesus‘ disciple” while John 19:38 adds “secretly for fear of the Jews.” He had evidently taken no public stand for Jesus before now.Boldly (τολμησας tolmēsas). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem. [source]
The word is used in this sense in classical Greek, as well as in that of to stand by, which Rev. prefers here, as in Acts 12:7. In Luke 2:38 of this chapter, Rev. renders coming up. The rendering to come upon has a hostile flavor, as properly in Acts 17:5, where the verb is rendered assaulted; so that the Rev. rendering here is preferable. [source]
Literally, “at the hour itself,” almost a demonstrative use of αυτος autos (Robertson, Grammar, p. 686) and in Luke alone in the N.T. (Luke 2:38; Luke 10:21; Luke 12:12; Luke 20:19). Matthew 11:25 uses the demonstrative here, “at that time” (εν εκεινωι τωι καιρωι en ekeinōi tōi kairōi). [source]
Old Greek verb to admit to one‘s presence (Luke 15:2) and then to expect as here and of Anna in Luke 2:38. επ αυτον Parakle4sin here means the Messianic hope (Isaiah 11:10; Isaiah 40:1), calling to one‘s side for cheer.Upon him (ep' auton). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness. [source]
Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, “I preached at the instant request of a curate.” So N.T., Romans 12:12, “Continuing instant in prayer.” [source]
Present middle participle of προσδεχομαι prosdechomai old verb, the one used of Simeon (Luke 2:25) and others (Luke 2:38) who were looking for the Messiah. [source]
Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain “entered the sanctuary after having obtained redemption by his life, death, and resurrection”; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Hebrews href="/desk/?q=heb+6:2&sr=1">Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemptiononly here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. [source]
The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philemon 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25, Luke 2:38; Acts 23:21. [source]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]