KJV: And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
YLT: And it came to pass in those days, there went forth a decree from Caesar Augustus, that all the world be enrolled --
Darby: But it came to pass in those days that a decree went out from Caesar Augustus, that a census should be made of all the habitable world.
ASV: Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should be enrolled.
| Ἐγένετο | It came to pass |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἡμέραις | 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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| ἐκείναις | those |
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Parse: Demonstrative Pronoun, Dative Feminine Plural Root: ἐκεῖνος Sense: he, she it, etc. |
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| ἐξῆλθεν | went out |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| δόγμα | a decree |
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Parse: Noun, Nominative Neuter Singular Root: δόγμα Sense: doctrine, decree, ordinance. |
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| Καίσαρος | Caesar |
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Parse: Noun, Genitive Masculine Singular Root: Καῖσαρ Sense: the surname of Julius Caesar, which adopted by Octavius Augustus and his successors afterwards became a title, and was appropriated by the Roman emperors as part of their title. |
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| Αὐγούστου | Augustus |
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Parse: Noun, Genitive Masculine Singular Root: Αὔγουστος Sense: the first Roman emperor. |
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| ἀπογράφεσθαι | to register |
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Parse: Verb, Present Infinitive Middle or Passive Root: ἀπογράφω Sense: to write off, copy (from some pattern). |
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| οἰκουμένην | world |
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Parse: Noun, Accusative Feminine Singular Root: οἰκουμένη Sense: the inhabited earth. |
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Greek Commentary for Luke 2:1
Old and common word from δοκεω dokeō to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses Luke 2:1-7. See W.M. Ramsay‘s books (Was Christ Born at Bethelehem? Luke the Physician. The Bearing of Recent Discovery on the Trustworthiness of the N.T.). [source]
Literally, the inhabited (land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
(land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
Wyc., mandment. From δοκέω , to think. Hence, strictly, a personal opinion; and, as the opinion of one who can impose his opinion authoritatively on others, a decree. [source]
Lit., the inhabited (land )The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5). [source]
The word means properly to register or enter in a list. Commentators are divided as to whether it refers to an enrolment for taxation, or for ascertaining the population. Rev., enrolled, which may be taken in either sense. [source]
Reverse Greek Commentary Search for Luke 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]
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]
The Greek form of a Hebrew name, which had been borne by two illustrious individuals in former periods of the Jewish history - Joshua, the successor of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally named Hoshea (saving )which was altered by Moses into Jehoshua (Jehovah (our )Salvation ) (Numbers 13:16). The meaning of the name, therefore, finds expression in the title Saviour, applied to our Lord (Luke 1:47; Luke 2:11; John 4:42). Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Revelation 19:11-16). As God's revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Joshua 5:13, Joshua 5:14). Under Joshua the enemies of Israel were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which overcomes the world (Hebrews 12:2). Following him, we enter into rest. -DIVIDER- -DIVIDER- The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (Zechariah 3:1-10; compare Ezra 2:2) in court before God, under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and crowned with the priestly mitre. -DIVIDER- -DIVIDER- Thus in this priestly Jeshua we have a type of our “Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;” confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left behind. He counts not “equality with God a thing to be grasped at,” but “empties-DIVIDER- himself,” taking the “form of a servant,” humbling himself and becoming “obedient even unto death” (Philemon 2:6, Philemon 2:7, Rev.). He assumes the stained garments of our humanity. He who “knew no sin” is “made to be sin on our behalf, that we might become the righteousness of God in him” (2 Corinthians 5:21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will rebuke the malice and cast down the power of Satan. He will behold him” as lightning fall from heaven” (Luke 10:18). He will raise and save and purify men of weak natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, “unto him that loveth us, and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and ever. Amen” (Revelation 1:5, Revelation 1:6, in Rev.). -DIVIDER- -DIVIDER- It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former. Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Romans 9:25, Rev.) and means saving. He is, in a peculiar sense, the prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient, forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hosea 1-3). So long as he lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's love for us when alien from him, and with nothing in us to love. The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest. [source]
They were now proclaiming Jesus as the Messiah and he let them do it. “Hosanna” means “Save, we pray thee.” They repeat words from the Hallel (Psalm 148:1) and one recalls the song of the angelic host when Jesus was born (Luke 2:14). “Hosanna in the highest” (heaven) as well as here on earth. [source]
The rabbis named six whose names were given before birth: “Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day.” The angel puts it up to Joseph as the putative father to name the child. “Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers 13:16; 1 Chronicles 7:27), signifying in Hebrew, ‹Jehovah is helper,‘ or ‹Help of Jehovah‘”(Broadus). So Jesus is the Greek form of Joshua (Hebrews 4:8). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. “The meaning of the name, therefore, finds expression in the title Saviour applied to our Lord (Luke 1:47; Luke 2:11; John 4:42)” (Vincent). He will save He will be prophet, priest, and king, but “Saviour” sums it all up in one word. The explanation is carried out in the promise, “for he is the one who (αυτος autos) will save (σωσει sōsei with a play on the name Jesus) his people from their sins.” Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. [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]
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]
A mistranslation. Rev., kept him safe. Peculiar to Mark. Compare Matthew 9:17, are preserved; Luke 2:19, kept; σύν , closely; τηρεῖν , to preserve or keep, as the result of guarding. See on John 17:12, and reserved, 1 Peter 1:4. [source]
See on Luke 2:1. [source]
See on Luke 2:1. [source]
Only here and Luke 2:12. Naturally found often in medical writings. Swaddle is swathed, from the verb to swathe. [source]
Ῥῆμα ,word, as distinguished from λόγος , word, in classical Greek, signifies a constituent part of a speech or writing, as distinguished from the contents as a whole. Thus it may be either a word or a saying. Sometimes a phrase, as opposed to ὄνομα ,a single word. The distinction in the New Testament is not sharp throughout. It is maintained that ῥῆμα in the New Testament, like the Hebrew gabarstands sometimes for the subject-matter of the word; the thing, as in this passage. But there are only two other passages in the New Testament where this meaning is at all admissible, though the word occurs seventy times. These are Luke 2:15; Acts 5:32. “Kept all these things ” (Luke 2:19), should clearly be sayings, as the A. V. itself has rendered it in the almost identical passage, Luke 2:51. In Acts 5:32, Rev. gives sayings in margin. In Luke 2:15, though A. V. and Rev. render thing, the sense is evidently saying, as appears both from the connection with the angelic message and from the following words, which has come to pass: the saying which has become a fact. The Rev. rendering of this passage is, therefore, right, though a little stilted: No word of God shall be void of power; for the A. V. errs in joining οὐκ and πᾶν , not every, and translating nothing. The two do not belong together. The statement is, Every ( πᾶν ) word of God shall not ( οὐκ )be powerless. The A. V. also follows the reading, παρὰ τῷ Θεῷ ,with God; but all the later texts read παρὰ τοῦ Θεοῦ ,from God, which fixes the meaning beyond question. [source]
The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (Luke 1:13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luke 1:30-33, Luke 1:35-37, Luke 1:42-45, Luke 1:46-55, Luke 1:68-70; Luke 2:10-12, Luke 2:14, Luke 2:29-32, Luke 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one. [source]
This pretentious faultfinder and all who agree with him.Each of you (εκαστος υμων hekastos humōn). An argumentum ad hominen. These very critics of Jesus cared too much for an ox or an ass to leave it all the sabbath without water.Stall Old word, in the N.T. only here and Luke 2:7, Luke 2:12, Luke 2:16 the manger where the infant Jesus was placed.To watering (ποτιζει potizei). Old verb, causative, to give to drink. [source]
Old word, in the N.T. only here and Luke 2:7, Luke 2:12, Luke 2:16 the manger where the infant Jesus was placed.To watering (ποτιζει potizei). Old verb, causative, to give to drink. [source]
This language reminds one strongly of the song of the angels at the birth of Jesus (Luke 2:14). Mark 11:10; Matthew 21:9 have “Hosannah in the highest.” [source]
Old and common word from δοκεω dokeō to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses Luke 2:1-7. See W.M. Ramsay‘s books (Was Christ Born at Bethelehem? Luke the Physician. The Bearing of Recent Discovery on the Trustworthiness of the N.T.). [source]
To others (Luke 2:18) besides Joseph and Mary. The verb is common from Aeschylus on, from the root of γινωσκω ginōskō (to know). It is both transitive and intransitive in the N.T. [source]
Imperfect active. Ancient Greek word In Luke 2:19 συνετηρει sunetērei is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother‘s reach? [source]
From σπαργανον sparganon a swathing band. Only here and Luke 2:12 in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works.In a manger (εν πατνηι en phatnēi). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near.In the inn A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in Luke 22:11; Mark 14:14 with the sense of guest-room (cf. 1 Kings 1:13). It is the Hellenistic equivalent for καταγωγειον katagōgeion and appears also in one papyrus. See Exodus 4:24. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding. [source]
The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See note on Luke 2:11 for “the Anointed of the Lord.” See note on Matthew 16:17 for discussion of Peter‘s testimony in full. Mark 6:29 has simply “the Christ.” It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him. [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
This is Christ‘s bequest to the disciples before he goes, the μεδη δειλιατω shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (John 20:19, John 20:21, John 20:26) as in 2 John 1:3; 3 John 1:14, but here and in John 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke 2:14). Neither let it be fearful Added to the prohibition in John 14:1, only N.T. example of δειλος deiliaō (rare word in Aristotle, in a papyrus of one condemned to death), common in lxx, like palpitating of the heart (from deilos). [source]
Genitive absolute with first aorist active participle of υστερεω hustereō old verb from υστερος husteros late or lacking. See same use in Mark 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. They have no wine The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke 2:19, Luke 2:51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him. [source]
“No longer because of thy talk,” good and effective as that was. Λαλια Lalia (cf. λαλεω laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Perfect active indicative of ακουω akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
See on Luke 2:1, Luke 2:2. [source]
See on pondered, Luke 2:19. [source]
The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized members of the church there. The A. V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, “having looked up the disciples.” See on Luke 2:16. A small number of disciples is implied in Acts 21:5. [source]
The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luke 2:19; and see on Luke 14:31; and compare Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14. [source]
The Greek adds δή , now, which is not rendered by A. V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose, and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20. [source]
See on Luke 2:1. [source]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Μελλω Mellō occurs either with the present infinitive (Acts 16:27), the aorist infinitive (Acts 12:6), or the future as here and Acts 24:15; Acts 27:10. Over all the world (επ ολην την οικουμενην eph' holēn tēn oikoumenēn). Over all the inhabited earth (γην gēn understood). Probably a common hyperbole for the Roman empire as in Luke 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine. In the days of Claudius He was Roman Emperor a.d. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (assiduae sterilitates) during the brief reign of Claudius who was preceded by Caligula and followed by Nero. [source]
Over all the inhabited earth Probably a common hyperbole for the Roman empire as in Luke 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine. [source]
First aorist active imperative of αποριζω aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη dē a shortened form of ηδη ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. [source]
First aorist active of the late compound verb χρονοτριβεω chronotribeō He was hastening (εσπευδεν espeuden). Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. If it were possible for him Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. [source]
Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke 18:12). Note fasting also in the choice of elders for the Mission Churches (Acts 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. Separate me (απορισατε δη μοι aphorisate dē moi). First aorist active imperative of αποριζω aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη dē a shortened form of ηδη ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. Whereunto Here εις eis has to be repeated from εις το εργον eis to ergon just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions. [source]
Old word from δοκεω dokeō to give an opinion. It is used of public decrees of rulers (Luke 2:1; Acts 17:7), of the requirements of the Mosaic law (Colossians 2:14), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (Acts 15:22, Acts 15:27, Acts 15:32). Which had been ordained (τα κεκριμενα ta kekrimena). Perfect passive articular participle of κρινω krinō to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. For to keep This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise. [source]
Imperfect active, vivid picture, they were dragging (literally). See note on Acts 8:3; and note on Acts 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Before the rulers of the city (επι τους πολιταρχας epi tous politarchas). This word does not occur in Greek literature and used to be cited as an example of Luke‘s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or “rulers of the city.” Crying Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Imperfect active of συνβαλλω sunballō old verb, in the N.T. only by Luke, to bring or put together in one‘s mind (Luke 2:19), to meet together (Acts 20:14), to bring together aid (Acts 18:27), to confer or converse or dispute as here and already Acts 4:15 which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men‘s thought inward Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 b.c.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 b.c.) taught in the Στοα Stoa (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. “Eat and drink for tomorrow we die,” they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. “In Epicureanism, it was man‘s sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect” (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. [source]
First aorist active infinitive of παραπλεω parapleō old verb to sail beside, only here in the N.T. That he might not have (οπως μη γενηται αυτωι hopōs mē genētai autōi). Final clause (negative) with aorist middle subjunctive of γινομαι ginomai and dative “that it might not happen to him.” To spend time First aorist active of the late compound verb χρονοτριβεω chronotribeō He was hastening (εσπευδεν espeuden). Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. If it were possible for him Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
See on Luke 2:1; see on John 1:9. [source]
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
Triple particle Vibration of a musical string. See note on 1 Corinthians 14:7. Only two N.T. examples. The world The inhabited earth as in Luke 2:1. [source]
The inhabited earth as in Luke 2:1. [source]
Passionate conclusion to his powerful argument against sexual uncleanness. Δη Dē is a shortened form of ηδη ēdē and is an urgent inferential particle. See note on Luke 2:15. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul‘s words could be lightened a bit by adding “and in your spirits which are his,” but these words are found only in late MSS. and are clearly not genuine. Paul‘s argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus. [source]
Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]
Καὶ rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek γνωρίζω means: 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See Proverbs 22:19; Ezekiel 44:23; Daniel 2:6, Daniel 2:10; Daniel 5:7. The sense here is to declare or make known, as everywhere in the New Testament. Compare Luke 2:15; John 17:26; Acts 2:28; Colossians 4:7; 2 Peter 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice. [source]
“I know not.” It seems odd to preserve the old English word “wot” here. But it is not clear that γνωριζω gnōrizō (old causative verb from γινωσκω ginōskō) means just to know. Elsewhere in the N.T., as in Luke 2:15; Romans 9:22, it means to make known, to declare. The papyri examples mean to make known. It makes perfectly good sense to take its usual meaning here, “I do not declare what I shall choose.” [source]
See on Luke href="/desk/?q=lu+2:1&sr=1">Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15. [source]
Lit. from the heavens. Comp. 1 Corinthians 15:47; 1 Thessalonians 4:16; 2 Thessalonians 1:7. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in lxx, the plural occurring mostly in the Psalm. Οὐρανός is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayim signifies height, high district, the upper regions. Similarly we have in N.T. ἐν ὑψίστοις inthe highest (places), Matthew 21:9; Luke 2:14: ἐν ὑψηλοῖς inthe high (places), Hebrews 1:3. Paul's usage is evidently colored by the Rabbinical conception of a series of heavens: see 2 Corinthians 12:2; Ephesians 4:10. Some Jewish teachers held that there were seven heavens, others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante's Paradiso with its nine heavens. The words to await his Son from heaven strike the keynote of this Epistle. [source]
Common after προσευχομαι proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
“Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. [source]
Ἁπογράφειν , only here and Luke 2:1, Luke 2:3, Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή anenrollment. See on Luke 2:1, Luke 2:2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philemon 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalm 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20. [source]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
Comp. Psalm 110:1, Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See Hebrews 8:1-13; Hebrews 9:12ff. Μεγαλωσύνη majestyonly here, Hebrews 8:1; Judges 1:25. Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐν ὑψηλοῖς , lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.olxx, Psalm 92:4; Psalm 112:5. Ἐν τοῖς ὑψίστοις inthe highest (places ), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐν τοῖς ἐπουρανίοις inthe heavenly (places ), only in Ephesians. See Ephesians 1:3, Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12. [source]
Absolute and timeless existence (present active participle of ειμι eimi) in contrast with γενομενος genomenos in Hebrews 1:4 like ην ēn in John 1:1 (in contrast with εγενετο egeneto in John 1:14) and like υπαρχων huparchōn and γενομενος genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Indefinite temporal clause with οταν hotan and second aorist active subjunctive of εισαγω eisagō If παλιν palin is taken with εισαγαγηι eisagagēi the reference is to the Second Coming as in Hebrews 9:28. If παλιν palin merely introduces another quotation (Psalm 97:7) parallel to και παλιν kai palin in Hebrews 1:5, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13.). There is no way to decide certainly about it. The first-born See Psalm 89:28. For this compound adjective applied to Christ in relation to the universe see Colossians 1:15, to other men, Romans 8:29; Colossians 1:18, to the other children of Mary, Luke 2:7; here it is used absolutely. The world “The inhabited earth.” See Acts 17:6. Let worship Imperative first aorist active third plural of προσκυνεω proskuneō here in the full sense of worship, not mere reverence or courtesy. This quotation is from the lxx of Deut 32:43, but is not in the Hebrew, though most of the lxx MSS. (except F) have υιοι τεου huioi theou but the substance does occur also in Psalm 97:7 with οι αγγελοι αυτου hoi aggeloi autou f0). [source]
The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Old word (from πας pas and αγυρισ αγειρω aguris class="normal greek">Πανηγυριζω ageirō). Here only in N.T. αγγελων Panēgurizō occurs in Isaiah 66:10 for keeping a festal holiday. Possibly to be connected with εκκλησιαι πρωτοτοκων aggelōn though not certain. Church of the firstborn (εκκλησια ekklēsiāi prōtotokōn). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus 4:22). The word απογεγραμμενων εν ουρανοις ekklēsia here has the general sense of all the redeemed, as in Matthew 16:18; Colossians 1:18; Ephesians 5:24-32, and equivalent to the kingdom of God. Who are enrolled in heaven (απογραπω apogegrammenōn en ouranois). Perfect passive participle of κριτηι τεωι παντων apographō old verb to write off, to copy, to enroll as in Luke 2:1, Luke 2:3, Luke 2:5 (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke 10:20; Philemon 1:27; Philemon 3:20; Philemon 4:3; Revelation 13:8, etc.). To God the Judge of all (τετελειωμενων kritēi theōi pantōn). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. Made perfect (τελειοω teteleiōmenōn). Perfect passive participle of teleioō perfected at last (Hebrews 11:40). [source]
The distinction between these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Λαὸς people, occurring very often in the Septuagint, is used there mostly of the Israelites, the chosen people. The same use is also frequent in the New Testament; but it is employed in a more general sense, as by Luke 2:10. It would seem that this idea, however, in its metaphorical and Christian application, the chose Israel of God, directed Peter's choice of the word, since he adds, a people for God's own possession. [source]
The word signifying peculiarly a child at birth, or of tender years. See Luke 18:15; Acts 7:19. Of the infant Jesus, Luke 2:12, Luke 2:16. Here marking the recency of Christian life in the converts addressed. [source]
Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω apostalenti). Second aorist passive participle of πνευματι αγιωι apostellō in instrumental case agreeing with επιτυμουσιν pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι epithumeō to long for).To look into (παρακυπτω parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
Eagerly desire (present active indicative of παρακυπσαι epithumeō to long for).To look into (παρακυπτω parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
First aorist passive indicative of αποκαλυπτω apokaluptō old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.Did they minister (διηκονουν diēkonoun). Imperfect active of διακονεω diakoneō old verb, to minister, “were they ministering.”Have been announced Second aorist passive indicative of δια των anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια dia tōn). Intermediate agent (των ευαγγελισαμενων dia), “the gospelizers” (ευαγγελιζω tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω apostalenti). Second aorist passive participle of πνευματι αγιωι apostellō in instrumental case agreeing with επιτυμουσιν pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι epithumeō to long for).To look into (παρακυπτω parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
Second aorist passive indicative of δια των anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια dia tōn). Intermediate agent (των ευαγγελισαμενων dia), “the gospelizers” (ευαγγελιζω tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω apostalenti). Second aorist passive participle of πνευματι αγιωι apostellō in instrumental case agreeing with επιτυμουσιν pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι epithumeō to long for).To look into (παρακυπτω parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
ρεπος Brephos old word, originally unborn child (Luke 1:41-44), then infant (Luke 2:12), here figuratively, like νηπιοι nēpioi Αρτιγεννητα Artigennēta is a late and rare compound (Lucian, imperial inscription) from αρτι arti and γενναω gennaō with evident allusion to αναγεγεννημενοι anagegennēmenoi in 1 Peter 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). [source]
Present active participle of προσδοκαω prosdokaō (Matthew 11:3) agreeing in case (accusative plural) with υμας humās desiring Present active participle, accusative also, of σπευδω speudō old verb, to hasten (like our speed) as in Luke 2:16, but it is sometimes transitive as here either (preferably so) to “hasten on the parousia” by holy living (cf. 1 Peter 2:12), with which idea compare Matthew 6:10; Acts 3:19., or to desire earnestly (Isaiah 16:5). [source]
Present middle indicative of the defective verb κειμαι keimai to lie, as in Luke 2:12. Πονηρωι Ponērōi is masculine, like ο πονηρος ho ponēros in 1 John 5:18. This is a terrible picture of the Graeco-Roman world of the first century a.d., which is confirmed by Paul in Romans 1 and 2 and by Horace, Seneca, Juvenal, Tacitus. [source]
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
See on Luke 2:1 [source]
See on Luke 2:1. [source]
See on Luke 2:1The world with all its inhabitants. [source]
The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause. [source]
Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]