KJV: And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
YLT: And it came to pass, when the days of his service were fulfilled, he went away to his house,
Darby: And it came to pass, when the days of his service were completed, he departed to his house.
ASV: And it came to pass, when the days of his ministration were fulfilled, he departed unto his house.
| ἐγένετο | it came to pass |
|
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
|
| ἐπλήσθησαν | were fulfilled |
|
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: πίμπλημι Sense: to fill. |
|
| ἡμέραι | days |
|
Parse: Noun, Nominative 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. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| λειτουργίας | service |
|
Parse: Noun, Genitive Feminine Singular Root: λειτουργία Sense: a public office which a citizen undertakes to administer at his own expense. |
|
| αὐτοῦ | of him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἀπῆλθεν | he departed |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπέρχομαι Sense: to go away, depart. |
|
| οἶκον | home |
|
Parse: Noun, Accusative Masculine Singular Root: οἶκος Sense: a house. |
|
Greek Commentary for Luke 1:23
Our word liturgy. A common word in ancient Greek for public service, work for the people It is common in the papyri for the service of the Egyptian priesthood as we see it in the lxx of Hebrew priests (see also Hebrews 8:6; Hebrews 9:21; 2 Corinthians 9:12; Philemon 2:17, Philemon 2:30). [source]
From λεῖτος ,belonging to the people, public, and ἔργον ,a work. Hence service of the state in a public office. Trench observes that “when the Christian Church was forming its terminology, which it did partly by shaping new words, and partly by elevating old ones to higher than their previous uses, of the latter it more readily adopted those before employed in civil and political life, than such as had played their part in religious matters.” Hence it adopted this word, already in use in the Septuagint, as the constant word for performing priestly and ministerial functions; and so in the New Testament of the ministry of the apostles, prophets, and teachers. [source]
Reverse Greek Commentary Search for Luke 1:23
See on the kindred noun ministration, Luke 1:23. This noun has passed through the following meanings: 1. A civil service, especially in the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen (see Hebrews 8:6; Hebrews 9:21). 4. The eucharistic services. 5.Set forms of divine worship (Lightfoot, “On Philippians,” ii., 17). Here, of the performance of Christian worship. Our word liturgy is derived from it. [source]
Genitive absolute of λειτουργεω leitourgeō old verb, used of the Attic orators who served the state at their own cost λεως leōs or λαος laos people, and εργον ergon work or service). Common in the lxx of the priests who served in the tabernacle (Exodus 28:31, Exodus 28:39) like λειτουργια leitourgia (Luke 1:23) which see. So in Hebrews 10:11. In Romans 15:27 of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. [source]
See on ministration, Luke 1:23, and see on ministered, Acts 13:2. In Romans 13:4, διάκονος is used for minister. The word here brings out more fully the fact that the ruler, like the priest, discharges a divinely ordained service. Government is thus elevated into the sphere of religion. Hence Rev., ministers of God's service. [source]
Also rendered ministry or ministration (A.V. and Rev.), as Luke 1:23; Hebrews 8:6; Hebrews 9:21. See on Luke 1:23. The word is used of this same contribution, Romans 15:7. [source]
Old word from λεως leōs (people, λαος laos), λειτος leitos like δημοσιος dēmosios public, and εργον ergon work. So public service either in worship to God (Luke 1:23) or benefaction to others (2 Corinthians 9:12; Philemon 2:30). Our word liturgy is this word. [source]
Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, Luke 1:23, and see on ministered, Acts 13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; 1 Samuel 2:18; 1 Samuel 3:1. Of service to men, 1 Kings 1:4, 1 Kings 1:15. In the apostolic writings this and its kindred words are used of services to both God and man. See Romans 13:6; Romans 15:16; Luke 1:23; Romans 15:27; 2 Corinthians 9:12; Phlippians 2:25. [source]
For spirits rend. winds This meaning is supported by the context of the Psalm, and by John 3:8. Πνεῦμα often in this sense in Class. In lxx, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered. Thus it was said: “God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he makes them winds, sometimes fire.” “The subjection of the angels is such that they must submit even to be changed into elements.” “The angel said to Manoah, 'I know not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind.”' The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, “Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23, 'they are new every morning.'” For λειτουργοὺς ministerssee on ministration, Luke 1:23, and see on ministered, Acts 13:2. [source]
Thayer says that λειτουργικος leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also. The word is made from λειτουργια leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). Sent forth Present passive participle of αποστελλω apostellō sent forth repeatedly, from time to time as occasion requires. For the sake of With the accusative, the usual causal meaning of δια dia That shall inherit “That are going to inherit,” common idiom of μελλω mellō (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). Salvation Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. “And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?” (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). [source]