KJV: And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
YLT: and she brought forth her son -- the first-born, and wrapped him up, and laid him down in the manger, because there was not for them a place in the guest-chamber.
Darby: and she brought forth her first-born son, and wrapped him up in swaddling-clothes and laid him in the manger, because there was no room for them in the inn.
ASV: And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.
| ἔτεκεν | she brought forth |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τίκτω Sense: to bring forth, bear, produce (fruit from the seed). |
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| υἱὸν | son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| πρωτότοκον | firstborn |
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Parse: Adjective, Accusative Masculine Singular Root: πρωτότοκος Sense: the firstborn. |
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| ἐσπαργάνωσεν | wrapped in swaddling cloths |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: σπαργανόω Sense: to wrap in swaddling clothes. |
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| ἀνέκλινεν | laid |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀνακλίνω Sense: to lean against, lean upon. |
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| φάτνῃ | a manger |
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Parse: Noun, Dative Feminine Singular Root: φάτνη Sense: a crib, a manger. |
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| διότι | because |
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Parse: Conjunction Root: διότι Sense: on this account that, because. |
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| ἦν | there was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| αὐτοῖς | for them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τόπος | a place |
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Parse: Noun, Nominative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| καταλύματι | inn |
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Parse: Noun, Dative Neuter Singular Root: κατάλυμα Sense: an inn, lodging place. |
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Greek Commentary for Luke 2:7
The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. [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]
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. [source]
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 Greek reads literally, her son, the first-born. [source]
Only here and Luke 2:12. Naturally found often in medical writings. Swaddle is swathed, from the verb to swathe. [source]
Used by Luke only, here and Luke 13:15. Wyc. has a cracche, spelt also cratch. Compare French crèchea manger. Quite possibly a rock-cave. Dr. Thomson says: “I have seen many such, consisting of one or more rooms, in front of and including a cavern where the cattle were kept” (“Land and Book”). [source]
Only here, Luke 23:11; Mark 14:14, on which see note. In both these passages it is rendered guest-chamber, which can hardly be the meaning here, as some have maintained. (See Geikie, “Life and Words of Christ,” i., 121.) In that case the expression would be, they found no κατάλυμα ,guest-chamber. The word refers to the ordinary khan, or caravanserai. Tynd., hostrey. “A Syrian khan is a fort and a mart; a refuge from thieves; a shelter from the heat and dust; a place where a man and his beast may lodge; where a trader may sell his wares, and a pilgrim may slake his thirst … .Where built by a great sheikh, it would have a high wall, an inner court, a range of arches or lewans, an open gallery round the four sides, and, in many cases, a tower from which the watcher might descry the approach of marauding bands. On one side of the square, but outside the wall, there is often a huddle of sheds, set apart from the main edifice, as stables for the asses and camels, the buffaloes and goats. In the centre of the khan springs a fountain of water, the first necessity of an Arab's life; and around the jets and troughs in which the limpid element streams, lies the gay and picturesque litter of the East. Camels wait to be unloaded; dogs quarrel for a bone; Bedaween from the desert, their red zannars choked with pistols, are at prayer. In the archways squat the merchants with their bales of goods … .Half-naked men are cleansing their hands ere sitting down to eat. Here a barber is at work upon a shaven crown; there a fellah lies asleep in the shade … .Each man has to carry his dinner and his bed; to litter his horse or camel; to dress his food; to draw his water; to light his fire, and to boil his mess of herbs” (Hepworth Dixon, “The Holy Land”). [source]
Reverse Greek Commentary Search for Luke 2:7
Note the imperfect tense, continuous or linear action. Joseph lived in continence with Mary till the birth of Jesus. Matthew does not say that Mary bore no other children than Jesus. “Her firstborn” is not genuine here, but is a part of the text in Luke 2:7. The perpetual virginity of Mary is not taught here. Jesus had brothers and sisters and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage. So Joseph “called his name Jesus” as the angel had directed and the child was born in wedlock. Joseph showed that he was an upright man in a most difficult situation. [source]
Imperfect tense, kept on in front of them, not as a guide to the town since they now knew that, but to the place where the child was, the inn according to Luke 2:7. Justin Martyr says that it was in a cave. The stall where the cattle and donkeys stayed may have been beneath the inn in the side of the hill. [source]
Luke 22:11. The word is not classical, and as used by an oriental signifies a khan or caravanserai. Hence inn at Luke 2:7. My chamber. It was a common practice that more than one company partook of the paschal supper in the same apartment; but Christ will have his chamber for himself and his disciples alone. [source]
In lxx, papyri, and modern Greek for lodging-place (inn, as in Luke 2:7 or guest-chamber as here). It was used for καν khan or χαραςανσεραι caravanserai shall eat Futuristic aorist subjunctive with οπου hopou f0). [source]
Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Matthew 5:17; Mark 13:2). Intransitively, to take up one's quarters; lodge; either because the harness of the travellers' horses is loosed, or because the fastenings of their garments are untied. The kindred word κατάλυμα , a guest-chamber, occurs, Mark 14:14; or inn, Luke 2:7. [source]
See on Luke 2:7. [source]
Only here in New Testament. From πᾶν , all, and δέχομαι , to receive:a place of common reception. See on inn, Luke 2:7. Remains of two khans, or inns, on the road between Jericho and Jerusalem are mentioned by modern travellers. Porter (“Handbook of Syria and Palestine”) speaks of one about a mile from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak ridge. Concerning the former, Hepworth Dixon (“Holy Land”) says: “About midway in the descent from Bethany to Jericho, in a position commanding a view of the road above and below, … on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways, lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting-place for the night. These ruins are those of a noble inn; the lewan, the fountain, and the court, being plainly traceable in the ruins.” [source]
Old word from κταομαι ktaomai to acquire, and so property The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [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 verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil.”Set him (επιβιβασας epibibasas). An old verb επιβιβαζω epibibazō (επι epi βιβαζω bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx.Beast Old word from κταομαι ktaomai to acquire, and so property The old Attic form was πανδοκειον pandokeion (from παν pan all, and δεχομαι dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [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]
But the one who sees Jesus has seen God (John 14:9). See this verbal adjective Predicate adjective again and anarthrous. This passage is parallel to the Λογος Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” (πασης κτισεως pāsēs ktiseōs by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων eikōn we find πρωτοτοκος prōtotokos in the Alexandrian vocabulary of the Λογος Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων eikōn (Image) and to the universe as πρωτοτοκος prōtotokos (First-born). [source]
Predicate adjective again and anarthrous. This passage is parallel to the Λογος Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” It is rather the comparative (superlative) force of πρωτος prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων eikōn we find πρωτοτοκος prōtotokos in the Alexandrian vocabulary of the Λογος Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων eikōn (Image) and to the universe as πρωτοτοκος prōtotokos (First-born). [source]
This forms a distinct clause; “and to the church,” etc. For ἐκκλησία assemblyor church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The “myriads” embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-bornis applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15, Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, “the first-born of all creation,” “the first-born from the dead,” as sharing his sonship and heirship. See Romans 8:14-17, Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1, Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Hebrews 12:16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright ( πρωτοτοκία ), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase “church of the first-born” includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought. [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]
Perfect active indicative of ποιεω poieō to make, “he has made,” emphasizing the permanent nature of the feast. The sprinkling of the blood Rather, “the pouring of the blood” An allusion to the command in Exodus 12:7, Exodus 12:22 but in the lxx προσχεω proscheō is the usual term for the act (Exod 24:6; 29:16; Lev 1:5, 11; Deut 16:6). That the destroyer of the first-born should not touch them Negative final clause with ινα μη hina mē and the second aorist active subjunctive of τιγγανω thigganō old verb to touch with genitive, in the N.T. only here, Hebrews 12:20; Colossians 2:21. The articular participle ο ολοτρευων ho olothreuōn is from Exodus 12:23. For πρωτοτοκα prōtotoka see Luke 2:7; Exodus 12:29. [source]
A Jewish Messianic title (Psalm 89:27) and as in Colossians 1:18 refers to priority in the resurrection to be followed by others. See Luke 2:7 for the word.The ruler of the kings of the earth (ο αρχων των βασιλεων της γης ho archōn tōn basileōn tēs gēs). Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8.).Unto him that loveth us Dative of the articular present (not aorist αγαπησαντι agapēsanti) active participle of αγαπαω agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι lusanti). First aorist active participle of λυω luō (Aleph A C), though some MSS. (P Q) read λουσαντι lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]