KJV: And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
YLT: And it came to pass, when the messengers were gone away from them to the heavens, that the men, the shepherds, said unto one another, 'We may go over indeed unto Bethlehem, and see this thing that hath come to pass, that the Lord did make known to us.'
Darby: And it came to pass, as the angels departed from them into heaven, that the shepherds said to one another, Let us make our way then now as far as Bethlehem, and let us see this thing that is come to pass, which the Lord has made known to us.
ASV: And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known unto us.
ἐγένετο | it came to pass |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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ἀπῆλθον | were departing |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀπέρχομαι Sense: to go away, depart. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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οὐρανὸν | heaven |
Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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ἄγγελοι | angels |
Parse: Noun, Nominative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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ποιμένες | shepherds |
Parse: Noun, Nominative Masculine Plural Root: ποιμήν Sense: a herdsman, esp. a shepherd. |
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ἐλάλουν | were saying |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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ἀλλήλους | one another |
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
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Διέλθωμεν | Let us go through |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: διέρχομαι Sense: to go through, pass through. |
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δὴ | indeed |
Parse: Particle Root: δή Sense: now, then, verily, in truth, really, surely, certainly. |
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ἕως | as far as |
Parse: Preposition Root: ἕως Sense: till, until. |
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Βηθλεὲμ | Bethlehem |
Parse: Noun, Genitive Feminine Singular Root: Βηθλέεμ Sense: a village about six miles (0 km) south of Jerusalem. |
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ἴδωμεν | let us see |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: εἶδον Sense: to see with the eyes. |
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ῥῆμα | word |
Parse: Noun, Accusative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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τὸ | that |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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γεγονὸς | has come to pass |
Parse: Verb, Perfect Participle Active, Accusative Neuter Singular Root: γίνομαι Sense: to become, i. |
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Κύριος | Lord |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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ἐγνώρισεν | has made known |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: γνωρίζω Sense: to make known. |
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ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Luke 2:15
Imperfect tense, inchoative, “began to speak,” each to the other. It suggests also repetition, they kept saying. [source]
A particle of urgency.This thing (το ρημα τουτο to rhēma touto). A Hebraistic and vernacular use of ρημα rhēma (something said) as something done. See Luke 1:65. The ancient Greek used logos in this same way. [source]
A Hebraistic and vernacular use of ρημα rhēma (something said) as something done. See Luke 1:65. The ancient Greek used logos in this same way. [source]
Some texts add οἱ ἄνθρωποι ,the men; but the later texts omit. [source]
The preposition διά ,through, implies through the intervening space. [source]
See on Luke 1:37. The utterance of the shepherds contains a climax: “Let us go and seethis saying, which has come to pass; which the Lord made known.” [source]
Reverse Greek Commentary Search for Luke 2:15
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]
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]
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]
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]
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]
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]
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]