KJV: Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
YLT: And Jesus having been born in Beth-Lehem of Judea, in the days of Herod the king, lo, mages from the east came to Jerusalem,
Darby: Now Jesus having been born in Bethlehem of Judaea, in the days of Herod the king, behold magi from the east arrived at Jerusalem, saying,
ASV: Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, Wise-men from the east came to Jerusalem, saying,
| Τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δὲ | Now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| γεννηθέντος | having been born |
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Parse: Verb, Aorist Participle Passive, Genitive Masculine Singular Root: γεννάω Sense: of men who fathered children. |
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| Βηθλέεμ | Bethlehem |
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Parse: Noun, Dative Feminine Singular Root: Βηθλέεμ Sense: a village about six miles (0 km) south of Jerusalem. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | of Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ἡμέραις | [the] days |
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Parse: Noun, Dative Feminine Plural 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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| Ἡρῴδου | of Herod |
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Parse: Noun, Genitive Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| βασιλέως | king |
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Parse: Noun, Genitive Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| μάγοι | Magi |
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Parse: Noun, Nominative Masculine Plural Root: μάγος Sense: a magus. |
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| ἀπὸ | from [the] |
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Parse: Preposition Root: ἀπό Sense: of separation. |
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| ἀνατολῶν | east |
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Parse: Noun, Genitive Feminine Plural Root: ἀνατολή Sense: a rising (of the sun and stars). |
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| παρεγένοντο | arrived |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: παραγίνομαι Sense: to be present, to come near, approach. |
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| Ἱεροσόλυμα | Jerusalem |
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Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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Greek Commentary for Matthew 2:1
The fact of the birth of Jesus is stated by the genitive absolute construction (first aorist passive participle of the same verb γενναω gennaō used twice already of the birth of Jesus, Matthew 1:16, Matthew 1:20, and used in the genealogy, Matthew 1:2-16). Matthew does not propose to give biographic details of the supernatural birth of Jesus, wonderful as it was and disbelieved as it is by some today who actually deny that Jesus was born at all or ever lived, men who talk of the Jesus Myth, the Christ Myth, etc. “The main purpose is to show the reception given by the world to the new-born Messianic King. Homage from afar, hostility at home; foreshadowing the fortunes of the new faith: reception by the Gentiles, rejection by the Jews” (Bruce). [source]
There was a Bethlehem in Galilee seven miles northwest of Nazareth (Josephus, Antiquities XIX. 15). This Bethlehem (house of bread, the name means) of Judah was the scene of Ruth‘s life with Boaz (Rth 1:1.; Matthew 1:5) and the home of David, descendant of Ruth and ancestor of Jesus (Matthew 1:5). David was born here and anointed king by Samuel (1 Samuel 17:12). The town came to be called the city of David (Luke 2:11). Jesus, who was born in this House of Bread called himself the Bread of Life (John 6:35), the true Manna from heaven. Matthew assumes the knowledge of the details of the birth of Jesus in Bethlehem which are given in Luke 2:1-7 or did not consider them germane to his purpose. Joseph and Mary went to Bethlehem from Nazareth because it was the original family home for both of them. The first enrolment by the Emperor Augustus as the papyri show was by families Possibly Joseph had delayed the journey for some reason till now it approached the time for the birth of the child.In the days of Herod the King (εν ημεραις ηρωιδου του ασιλεως en hēmerais Hērōidou tou Basileōs). This is the only date for the birth of Christ given by Matthew. Luke gives a more precise date in his Gospel (Luke 2:1-3), the time of the first enrolment by Augustus and while Cyrenius was ruler of Syria. More will be said of Luke‘s date when we come to his Gospel. We know from Matthew that Jesus was born while Herod was king, the Herod sometimes called Herod the Great. Josephus makes it plain that Herod died b.c. 4. He was first Governor of Galilee, but had been king of Judaea since b.c. 40 (by Antony and Octavius). I call him “Herod the Great Pervert” in Some Minor Characters in the New Testament. He was great in sin and in cruelty and had won the favour of the Emperor. The story in Josephus is a tragedy. It is not made plain by Matthew how long before the death of Herod Jesus was born. Our traditional date a.d. 1, is certainly wrong as Matthew shows. It seems plain that the birth of Jesus cannot be put later than b.c. 5. The data supplied by Luke probably call for b.c. 6 or 7.Wise men from the east The etymology of Μαγι Magi is quite uncertain. It may come from the same Indo-European root as (megas) magnus, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel 1:4). Daniel was head of such an order (Daniel 2:48). It is the same word as our “magician” and it sometimes carried that idea as in the case of Simon Magus (Acts 8:9, Acts 8:11) and of Elymas Barjesus (Acts 13:6, Acts 13:8). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Isaiah 60:3; Revelation 21:24. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in Ben Hur and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (αποανατολων apo anatolōn) means “from the risings” of the sun. [source]
This is the only date for the birth of Christ given by Matthew. Luke gives a more precise date in his Gospel (Luke 2:1-3), the time of the first enrolment by Augustus and while Cyrenius was ruler of Syria. More will be said of Luke‘s date when we come to his Gospel. We know from Matthew that Jesus was born while Herod was king, the Herod sometimes called Herod the Great. Josephus makes it plain that Herod died b.c. 4. He was first Governor of Galilee, but had been king of Judaea since b.c. 40 (by Antony and Octavius). I call him “Herod the Great Pervert” in Some Minor Characters in the New Testament. He was great in sin and in cruelty and had won the favour of the Emperor. The story in Josephus is a tragedy. It is not made plain by Matthew how long before the death of Herod Jesus was born. Our traditional date a.d. 1, is certainly wrong as Matthew shows. It seems plain that the birth of Jesus cannot be put later than b.c. 5. The data supplied by Luke probably call for b.c. 6 or 7. [source]
The etymology of Μαγι Magi is quite uncertain. It may come from the same Indo-European root as (megas) magnus, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel 1:4). Daniel was head of such an order (Daniel 2:48). It is the same word as our “magician” and it sometimes carried that idea as in the case of Simon Magus (Acts 8:9, Acts 8:11) and of Elymas Barjesus (Acts 13:6, Acts 13:8). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Isaiah 60:3; Revelation 21:24. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in Ben Hur and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (αποανατολων apo anatolōn) means “from the risings” of the sun. [source]
Hebrew, House of Bread, probably from its fertility. The birthplace of him who calls himself the Bread of Life (John 6:35), and identified with the history of his human ancestry through Ruth, who was here married to Boaz, and was the ancestress of David (Matthew 1:5, Matthew 1:6), and through David himself, who was born there, and anointed king by Samuel (compare Luke 2:11, city of David )Wise men, or Magi ( μάγοι )Wycliffe renders kings. A priestly caste among the Persians and Medes, which occupied itself principally with the secrets of nature, astrology, and medicine. Daniel became president of such an order in Babylon (Daniel 2:48). The word became transferred, without distinction of country, to all who had devoted themselves to those sciences, which were, however, frequently accompanied with the practice of magic and jugglery; and, under the form magician, it has come to be naturalized in many of the languages of Europe. Many absurd traditions and guesses respecting these visitors to our Lord's cradle have found their way into popular belief and into Christian art. They were said to be kings, and three in number; they were said to be representatives of the three families of Shem, Ham, and Japheth, and therefore one of them is pictured as an Ethiopian; their names are given as Caspar, Balthasar, and Melchior, and their three skulls, said to have been discovered in the twelfth century by Bishop Reinald of Cologne, are exhibited in a priceless casket in the great cathedral of that city. [source]
Wycliffe renders kings. A priestly caste among the Persians and Medes, which occupied itself principally with the secrets of nature, astrology, and medicine. Daniel became president of such an order in Babylon (Daniel 2:48). The word became transferred, without distinction of country, to all who had devoted themselves to those sciences, which were, however, frequently accompanied with the practice of magic and jugglery; and, under the form magician, it has come to be naturalized in many of the languages of Europe. Many absurd traditions and guesses respecting these visitors to our Lord's cradle have found their way into popular belief and into Christian art. They were said to be kings, and three in number; they were said to be representatives of the three families of Shem, Ham, and Japheth, and therefore one of them is pictured as an Ethiopian; their names are given as Caspar, Balthasar, and Melchior, and their three skulls, said to have been discovered in the twelfth century by Bishop Reinald of Cologne, are exhibited in a priceless casket in the great cathedral of that city. [source]
Reverse Greek Commentary Search for Matthew 2:1
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
Do not have this habit See note on Matthew 2:11 for the word “treasure.” Here there is a play on the word, “treasure not for yourselves treasures.” Same play in Matthew 2:20 with the cognate accusative. In both verses humin is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: “Do not treasure to you treasures.” [source]
The flight of Joseph was justified, for Herod was violently enraged Vulgate illusus esset. Herod did not know, of course, how old the child was, but he took no chances and included all the little boys (τους παιδας tous paidas masculine article) in Bethlehem two years old and under, perhaps fifteen or twenty. It is no surprise that Josephus makes no note of this small item in Herod‘s chamber of horrors. It was another fulfilment of the prophecy in Jeremiah 31:15. The quotation (Matthew 2:18) seems to be from the Septuagint. It was originally written of the Babylonian captivity but it has a striking illustration in this case also. Macrobius (Sat. II. iv. II) notes that Augustus said that it was better to be Herod‘s sow (υς hus) than his son (υιος huios), for the sow had a better chance of life. [source]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
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]
The participle with the imperfect of the finite verb denoting something in progress, and thus corresponding to the imperfect in Luke 5:15. The multitudes were coming together, but he was engaged in retirement and prayer, so that he was inaccessible. The word occurs only in Luke, the usual New Testament word for withdraw being ἀναχωρέω . See Matthew 2:12; Matthew 12:15; sa40" translation="">Mark 3:7.sa40 [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]
See note on Matthew 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Matthew 2:13-23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Matthew 2:1-12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke 2:8-28). The two Gospels supplement each other. [source]
Rev., in margin, wail. The word means loud weeping. See Matthew 2:18; Mark 5:38; and on Luke 6:21; Luke 7:32. [source]
That the man was an impostor is told us in the next word, but not in this term. It is the word used of the wise men who came to the Saviour's cradle. See Matthew 2:1, Matthew 2:7, Matthew 2:16. Elymas was a magian; of what kind is shown by false prophet. See on Matthew 2:1. [source]
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER- using it as apersonal name, which they converted into a party name. -DIVIDER- -DIVIDER- [source]
See on Matthew 2:12. [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]
(εχιστανω existanōn). Present active participle of the verb εχιστημι existan later form of μαγευων existēmi to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as τινα μεγαν mageuōn Some great one (μαγοι tina megan). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word magoi (magi) has a good sense in Matthew 2:1, but here and in Acts 13:6 it has the bad sense like our “magic.”-DIVIDER- [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]
An ancient idiom (periphrastic), the present active participle μαγευων mageuōn with the imperfect active verb from προυπαρχω prouparchō the idiom only here and Luke 23:12 in the N.T. Literally “Simon was existing previously practising magic.” This old verb μαγευω mageuō is from μαγος magos (a μαγυς magus seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. Amazed (εχιστανω existanōn). Present active participle of the verb εχιστημι existan later form of μαγευων existēmi to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as τινα μεγαν mageuōn Some great one (μαγοι tina megan). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word magoi (magi) has a good sense in Matthew 2:1, but here and in Acts 13:6 it has the bad sense like our “magic.”-DIVIDER- [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [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]
Only here and Matthew 2:18. It implies a verbal expression of grief. Cebes, a disciple of Socrates, in his Pinax represents Λύπη LupeSorrow, as a woman, with her head bowed upon her breast; Ὁδύνη Oduneconsuming Grief, follows, tearing her hair. By her side is Ὁδυρμός OdurmosLamentation, a revolting, emaciated figure, whose sister is Ἁθυμία AthumiaDespondency. [source]
See note on Matthew 2:11 and note on Matthew 6:19 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (αποκρυποι apokruphoi old adjective from αποκρυπτω apokruptō to hide away, Mark 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery. [source]
Around (concerning) you, while in 1 Thessalonians 3:2 υπερ huper (over is used for “concerning your faith.” For (επι epi). Basis again as cause or ground for the joy. Wherewith we joy Probably cognate accusative ην hēn with χαιρομεν chairomen attracted to locative χαραι charāi (Matthew 2:10). [source]
Probably cognate accusative ην hēn with χαιρομεν chairomen attracted to locative χαραι charāi (Matthew 2:10). [source]
Better, slay, as Matthew 2:16; Luke 22:2; Acts 5:33. [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]
Comp. Genesis 1:26, lxx. The verb means to finish or close, with life understood. Always in this sense in N.T. See Matthew 2:19; Matthew 9:18; Luke 7:2, etc. Never used by Paul. Rend. “when near his end.” [source]
“Which very things” Then hath he said That is Christ. Perfect active indicative with which compare τοτε ειπον tote eipon (second aorist active) in Hebrews 10:7 which is quoted again. He taketh away the first Present active indicative of αναιρεω anaireō to take up, to abolish, of a man to kill (Matthew 2:16). By “the first” Purpose clause with ινα hina and the first aorist active (transitive) subjunctive of ιστημι histēmi to place. By “the second” This is the author‘s exegesis of the Psalm. [source]
First aorist passive participle of χρηματιζω chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι eulabeomai old verb from ευλαβης eulabēs (from ευ eu and λαβειν labein to take hold well or carefully), to show oneself ευλαβης eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
Condition of second class (note αν an in conclusion) with the imperfect (not aorist) in both condition and conclusion. So it means: “If they had continued mindful, they would have kept on having” (linear action in both cases in past time). Opportunity to return Old verb ανακαμπτω anakamptō to bend back, to turn back (Matthew 2:12), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt. [source]
Present active participle of τελευταω teleutaō to finish or close (Matthew 2:19), “finishing his life.” Of the departure Late compound for way out, exit as here, metaphorically of death as here (Luke 9:31; 2 Peter 1:15). Concerning his bones Uncontracted form as in Matthew 23:27. [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]
Note Peter‘s play on words again, both from εμπαιζω empaizō (Matthew 2:16), to trifle with, and neither found elsewhere save εμπαικτης empaiktēs in Judges 1:18; Isaiah 3:4 (playing like children). [source]
“Upon the last of the days.” Judges 1:18 has it επ εσχατου χρονου ep' eschatou chronou (upon the last time). In 1 Peter 1:5 it is εν καιρωι εσχατωι en kairōi eschatōi (in the last time), while 1 Peter 1:20 has επ εσχατου των χρονων ep' eschatou tōn chronōn (upon the last of the times). John has usually τηι εσχατηι ημεραι tēi eschatēi hēmerāi (on the last day, John 6:39.). Here εσχατων eschatōn is a predicate adjective like συμμυς μονς summus mons (the top of the mountain).Mockers with mockery (εμπαιγμονηι εμπαικται empaigmonēi empaiktai). Note Peter‘s play on words again, both from εμπαιζω empaizō (Matthew 2:16), to trifle with, and neither found elsewhere save εμπαικτης empaiktēs in Judges 1:18; Isaiah 3:4 (playing like children). [source]
Second aorist active indicative of πευγω pheugō Here, of course, not Mary, but “the ideal woman” (God‘s people) of the preceding verses, who fled under persecution of the dragon. God‘s people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of Deuteronomy 8:2. (wanderings of Israel in the wilderness), 1 Kings 17:2. and 1 Kings 19:3. (Elijah‘s flight), 1 Macc. 2:29 (flight of the Jews from Antiochus Epiphanes), Matthew 2:13 (flight of Joseph and Mary to Egypt), Mark 13:14 (the flight of Christians at the destruction of Jerusalem). [source]
See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον epi to thusiastērion golden censer Old word for frankincense (from λιβανος libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν chrusoun (golden) with it. Cf. 1 Kings 7:50. [source]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων apo anatolōn occurs in Matthew 2:1 without ηλιου hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος zōntos with τεου theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις autois in addition to οις hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι adikēsai). First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Ingressive first aorist passive of ιστημι histēmi (intransitive), “took his place.”Over the altar (επι του τυσιαστηριου epi tou thusiastēriou). See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον epi to thusiastērion golden censer (λιβανωτον χρυσουν libanōton chrusoun). Old word for frankincense (from λιβανος libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν chrusoun (golden) with it. Cf. 1 Kings 7:50.Much incense See Revelation 5:8 for τυμιαμα thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.That he should add (ινα δωσει hina dōsei). Sub-final clause (subject of εδοτη edothē was given, singular because τυμιαματα thumiamata neuter plural) with ινα hina and the future active indicative of διδωμι didōmi to give, instead of δωι dōi the second aorist subjunctive.Unto the prayers Dative case. In Revelation 5:8 the τυμιαματα thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]