The Meaning of Luke 1:1 Explained

Luke 1:1

KJV: Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,

YLT: Seeing that many did take in hand to set in order a narration of the matters that have been fully assured among us,

Darby: Forasmuch as many have undertaken to draw up a relation concerning the matters fully believed among us,

ASV: Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us,

KJV Reverse Interlinear

Forasmuch  as many  have taken in hand  to set forth in order  a declaration  of  those things  which are most surely believed  among  us, 

What does Luke 1:1 Mean?

Verse Meaning

The first Greek word, epeideper (lit. because), occurs only here in the New Testament, though other major Greek writers such as Thucydides, Philo, and Josephus used it. [1] Luke tells us that when he wrote his Gospel there were already several written accounts of Jesus" ministry, perhaps including the Gospels of Matthew (A.D40-70) and Mark (A.D63-70). I think it is most probable that Matthew wrote in the late40s, Mark in the late60s, and Luke in the late50s. There were probably other uninspired accounts of Jesus" life and ministry circulating when Luke wrote his Gospel. Luke"s statement here does not imply that the existing accounts were necessarily deficient. He simply wanted to write one that was orderly and based on reliable research ( Luke 1:3). The things accomplished or fulfilled refer to God"s purposes for Jesus" life and ministry.

Context Summary

Luke 1:1-12 - The Beginning Of The Good News
The opening verses are very explicit. They are answer enough to those who question the story of our Lord's supernatural birth and early years. Luke did not catch up the first legend that floated past him. He made searching inquiry. Doctor Weymouth renders the words in Luke 1:3, "having had perfect understanding of all things from the very first," as, "After careful examination of the facts from the commencement."
That our Lord should come into our race under special and supernatural conditions was as it should have been; but the historicity of this story largely rests on the careful investigations of "the beloved physician," who was authenticated by Paul.
The priests were divided into 24 courses, and shared the Temple services for a week each, the work of each priest being decided by lot, 1 Chronicles 24:1-31. Sweeter than the incense which he sprinkled on the coals, was Zacharias' own prayer, commemorated in the name given to his son, "God's gracious gift," Exodus 30:7-8; Revelation 8:3, etc. [source]

Chapter Summary: Luke 1

1  The preface of Luke to his whole gospel
5  The conception of John the Baptist;
26  and of Jesus
39  The prophecy of Elisabeth and of Mary, concerning Jesus
57  The nativity and circumcision of John
67  The prophecy of Zachariah, both of Jesus,
76  and of John

Greek Commentary for Luke 1:1

Forasmuch as [επειδηπερ]
Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (επει — epei = since, δη — dē = admittedly true, περ — per = intensive particle to emphasize importance). [source]
Many [πολλοι]
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω — epicheireō (from χειρ — cheir hand and επι — epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν — anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται — anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω — tassō a common verb for arranging things in proper order and ανα — ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις — taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις — Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
To draw up, a narrative [αναταχασται διηγησιν]
Ingressive aorist middle infinitive. This verb αναταχασται — anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω — tassō a common verb for arranging things in proper order and ανα — ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις — Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. [source]
Which have been fulfilled [των πεπληρωπορημενων]
Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Forasmuch as [ἐπειδὴπερ]
Only here in New Testament. A compound conjunction: ἐπεί , since, δή ,as is well known, and περ , giving the sense of certainty. [source]
Have taken in hand [ἐπεχείρησαν]
Used by Luke only. A literal translation. The word carries the sense of a difficult undertaking (see Acts 19:13), and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. “As many as have taken in hand ( ἐπεχείρησαν ) to speak or to write concerning the healing art.” [source]
To set forth in order [ἀνατάξασθαι]
Only here in New Testament. The A. V. is true to the core of the word, which is τάσσω , to put in order, or arrange. Rev. happily gives the force of the preposition ἀνὰ , up, by the rendering draw up. [source]
A declaration [διήγησιν]
Only here in New Testament. From διά , through, and ἡγέομαι , to lead the way. Hence something which leads the reader through the mass of facts: a narrative, as A. V., with the accompanying idea of thoroughness. Note the singular number. Many took in hand to draw up, not narratives, but a narrative, embracing the whole of the evangelic matter. The word was particularly applied to a medical treatise. Galen applies it at least seventy-three times to the writings of Hippocrates. [source]
Which are most surely believed [τῶν πεπληροφορημένων]
From πλήρης ,full, and φορέω , the frequentative form of φέρω ,to bring, meaning to bring frequently or habitually. Hence, to bring full measure; tofulfil. Compare 2 Timothy 4:5, 2 Timothy 4:17. Also of full assurance. Applied to persons. Romans 4:21; Hebrews 10:22. As applied to things, therefore, the sense of the A. V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance with a preconceived design. Wyc., been filled in us. [source]
Among us []
Explained by the words in the next sentence, who were eye-witnesses and ministers. [source]

Reverse Greek Commentary Search for Luke 1:1

Matthew 18:10 Their angels [οι αγγελοι αυτων]
The Jews believed that each nation had a guardian angel (Daniel 10:13, Daniel 10:20.; Daniel 12:1). The seven churches in Revelation (Revelation 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God‘s presence, “see the face of my Father” (βλεπουσιν το προσωπον του πατρος μου — blepousin to prosōpon tou patros mou) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God‘s people (Hebrews 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God‘s presence (Luke 1:19). [source]
Luke 9:10 Declared [διηγήσαντο]
Related everything throughout ( διά ). See on Luke 8:39; and Luke 1:1. [source]
Luke 8:39 Shew [διηγοῦ]
Rather relate, recount, with the idea of telling the story throughout ( διά ). See on declaration, Luke 1:1. [source]
Luke 7:27 Prepare [κατασκευάσει]
See on Luke 1:17. [source]
Luke 22:43 There appeared [ὤφθη]
The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; Luke 22:43; Acts 2:17; Acts 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luke 1:2; Luke 24:23, etc. [source]
Luke 1:7 Well stricken in years [προβεβηκοτες εν ταις ημεραις αυτων]
Wycliff has it right: “Had gone far in their days.” Perfect active participle. See also Luke 1:18. [source]
Luke 1:13 John [Ιωανην]
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]
Luke 1:17 Before his face [ενωπιον αυτου]
Not in the ancient Greek, but common in the papyri as in lxx and N.T. It is a vernacular Koiné word, adverb used as preposition from adjective ενωπιος — enōpios and that from ο εν ωπι ων — ho en ōpi ōn (the one who is in sight). Autou here seems to be “the Lord their God” in Luke 1:16 since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. [source]
Luke 1:26 Was sent [απεσταλη]
Second aorist passive indicative of αποστελλω — apostellō from which apostle comes. The angel Gabriel is God‘s messenger to Mary as to Zacharias (Luke 1:19). [source]
Luke 1:47 Hath rejoiced [ηγαλλιασεν]
This is aorist active indicative. Greek tenses do not correspond to those in English. The verb αγαλλιαω — agalliaō is a Hellenistic word from the old Greek αγαλλω — agallō It means to exult. See the substantive αγαλλιασις — agalliasis in Luke 1:14, Luke 1:44. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. [source]
Luke 1:65 Fear [ποβος]
Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (Luke 1:12). Were noised abroad Imperfect passive. Occurs in Polybius. In the N.T. only here and Luke 6:11. It was continuous talk back and forth between (δια — dia) the people. [source]
Luke 1:76 Yea and thou [και συ δε]
Direct address to the child with forecast of his life (cf. Luke 1:13-17). [source]
Luke 1:76 Prophet [προπητης]
The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet.The Lord (Κυριου — Kuriou). Jehovah as in Luke 1:16. [source]
Luke 1:76 The Lord [Κυριου]
Jehovah as in Luke 1:16. [source]
Luke 14:31 With ten thousand [εν δεκα χιλιασιν]
Literally, in ten thousand. See this so-called instrumental use of εν — en in Judges 1:14. Equipped in or with ten thousand. See note on Luke 1:17. Note μετα εικοσι χιλιαδων — meta eikosi chiliadōn just below (midst of twenty thousand).To meet (υπαντησαι — hupantēsai). Common verb (like απανταω — apantaō) from ανταω — antaō (αντα — anta end, face to face, from which αντι — anti) with preposition υπο — hupo (or απο — apo), to go to meet. Here it has a military meaning. [source]
Luke 1:5 There was [εγενετο]
Not the usual εν — en for “was,” but there arose or came into notice. With this verse the literary Koiné of Luke 1:1 to Luke 1:4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke‘s writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with Luke 1:80, Luke 2:40, Luke 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). [source]
Luke 14:31 Another king [ετερωι βασιλει]
Associative instrumental case.Take counsel (βουλευσεται — bouleusetai). Future middle indicative of old and common verb βουλευω — bouleuō from βουλη — boulē will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder.With ten thousand Literally, in ten thousand. See this so-called instrumental use of εν — en in Judges 1:14. Equipped in or with ten thousand. See note on Luke 1:17. Note μετα εικοσι χιλιαδων — meta eikosi chiliadōn just below (midst of twenty thousand).To meet (υπαντησαι — hupantēsai). Common verb (like απανταω — apantaō) from ανταω — antaō (αντα — anta end, face to face, from which αντι — anti) with preposition υπο — hupo (or απο — apo), to go to meet. Here it has a military meaning. [source]
Luke 4:24 And he said [ειπεν δε]
Also in Luke 1:13. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words Verily I say unto you This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to John 4:44. Both Mark 6:4 and Matthew 13:57 give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke 4:9-11). [source]
Luke 7:1 After [επειδη επει ανδ δη]
This conjunction was written επει — epei dē in Homer and is simple δη — epei with the intensive επει δη περ — dē added and even επειδη — epei dē per once in N.T. (Luke 1:1). This is the only instance of the temporal use of επει — epeidē in the N.T. The causal sense occurs only in Luke and Paul, for επληρωσεν — epei is the correct text in Matthew 21:46. [source]
Acts 9:27 Declared [διηγήσατο]
Related throughout. See on Luke 8:39; and compare on declaration, Luke 1:1. [source]
Acts 9:29 But they went about to kill him [Hoi de epecheiroun anelein auton)]
Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
Acts 24:27 But when two years were fulfilled [διετιας δε πληρωτεισης]
Genitive absolute first aorist passive of πληροω — plēroō common verb to fill full. Διετια — Dietia late word in lxx and Philo, common in the papyri, in N.T. only here and Acts 28:30. Compound of δια — dia two (δυο δις — duoετος — dis) and ελαβεν διαδοχον — etos year. So Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Luke 1:1-4). [source]
Acts 26:16 Have I appeared unto thee [ωπτην σοι]
First aorist passive indicative of οραω — horaō See Luke 22:43. To appoint thee (procheirisasthai se). See note on Acts 22:14 for this verb. Both of the things wherein thou hast seen me The reading ων τε οπτησομαι σοι — me (not in all MSS.) makes it the object of ων — eides (didst see) and α — hōn is genitive of τουτων — ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων — toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι — hōn te ophthēsomai soi). Here again οραω — hōn is genitive of the accusative (general reference) relative απεκριτην — ha attracted to the case of the antecedent εποβητην — toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Acts 26:16 Both of the things wherein thou hast seen me [προχειρισασται σε]
The reading ων τε οπτησομαι σοι — me (not in all MSS.) makes it the object of ων — eides (didst see) and α — hōn is genitive of τουτων — ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων — toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι — hōn te ophthēsomai soi). Here again οραω — hōn is genitive of the accusative (general reference) relative απεκριτην — ha attracted to the case of the antecedent εποβητην — toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Acts 9:29 Disputed [sunezētei)]
Imperfect active of sunzēteō the very verb used in Acts 6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. But they went about to kill him (Hoi de epecheiroun anelein auton). Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
Romans 4:21 Being fully persuaded [πληροφορηθεὶς]
Rev., more accurately, fully assured. See on most surely believed, Luke 1:1. The primary idea is, being filled with a thought or conviction. [source]
Romans 4:17 Calleth [καλοῦντος]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER-
-DIVIDER-
2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER-
-DIVIDER-
3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER-
-DIVIDER-
4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
-DIVIDER-
5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
-DIVIDER-
In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER-
-DIVIDER-
[source]

Romans 14:5 Be fully persuaded [πληροφορεῖσθω]
Better, Rev., assured. See on most surely believed, Luke 1:1. [source]
Romans 11:25 Wise [φρόνιμοι]
See on the kindred noun φρόνησις wisdom Luke 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligencewhich is combinative wisdom; wisdom in its critical applications. See Colossians 1:9, and compare Ephesians 1:8. [source]
Romans 10:1 Supplication [δεησις]
Late word from δεομαι — deomai to want, to beg, to pray. In the papyri. See Luke 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews “that they may be saved” Paul leaves God‘s problem to him and pours out his prayer for the Jews in accordance with his strong words in Romans 9:1-5. [source]
Romans 14:5 One day above another [ημεραν παρ ημεραν]
“Day beyond day.” For this use of παρα — para (beside) in comparison see note on Romans 1:25 and note on Luke 13:2. Be fully assured (πληροπορειστω — plērophoreisthō). Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. In his own mind Intelligent and honest decision according to the light possessed by each. [source]
Romans 14:5 Be fully assured [πληροπορειστω]
Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. [source]
Romans 4:21 Being fully assured [πληροπορητεις]
First aorist passive participle of πληροπορεω — plērophoreō from πληροπορος — plērophoros and this from πληρης — plērēs and περω — pherō to bear or bring full (full measure), to settle fully. Late word, first in lxx but frequent in papyri in sense of finishing off or paying off. See note on Luke 1:1 and note on Romans 14:5. [source]
Romans 9:23 Afore prepared [προητοίμασεν]
Only here and Ephesians 2:10. The studied difference in the use of this term instead of καταρτίζω tofit (Romans 9:22), cannot be overlooked. The verb is not equivalent to foreordained ( προορίζω ). Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in Romans 9:22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb ἑτοιμάζω often indicates, as Meyer remarks, to constitute qualitatively; i.e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See Luke 1:17; John 14:2; 1 Corinthians 2:9; 2 Timothy 2:21. “Ah, truly,” says Reuss, “if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine-tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold” (Farrar). See note at end of ch. 11. [source]
1 Corinthians 10:15 Wise [φρονίμοις]
See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice. [source]
Galatians 1:15 From my mother's womb [ἐκ κοιλίας μητρός μου]
Before I was born. Others, from the time of my birth. A few passages in lxx. go to sustain the former view: Isaiah 64:2,24; 66:1,5. That view is also favored by those instances in which a child's destiny is clearly fixed by God before birth, as Samson, Judges href="/desk/?q=jud+16:17&sr=1">Judges 16:17; comp. Judges 13:5, Judges 13:7; John the Baptist, Luke 1:15. See also Matthew 19:12. The usage of ἐκ as marking a temporal starting point is familiar. See John 6:66; John 9:1; Acts 9:33; Acts 24:10. [source]
Galatians 4:24 For these are [αυται γαρ εισιν]
Allegorically interpreted, he means. From Mount Sinai (απο ορους Σινα — apo orous Sinā). Spoken from Mount Sinai. Bearing Present active participle of γενναω — gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57). Which is Hagar (ητις εστιν αγαρ — hētis estin Hagar). Allegorically interpreted. [source]
Galatians 4:24 Bearing [γεννωσα]
Present active participle of γενναω — gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57). Which is Hagar (ητις εστιν αγαρ — hētis estin Hagar). Allegorically interpreted. [source]
Ephesians 1:8 In all wisdom and prudence [ἐν πάσῃ σοφίᾳ καὶ φρονήσει]
For wisdom, see on Romans 11:33. For prudence, on Luke 1:17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers. Compare Colossians 1:9. All wisdom is, properly, every kind of wisdom. [source]
Ephesians 1:17 The Spirit of wisdom and revelation []
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
Colossians 4:12 Complete [πεπληροφορημένοι]
See on most surely believed, Luke 1:1; and compare full assurance, Colossians 2:2. Rev., fully assured. [source]
Colossians 1:9 Wisdom and spiritual understanding [σοφίᾳ καὶ συνέσει πνευματικῇ]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Colossians 4:12 Always striving for you [παντοτε αγωνιζομενος υπερ ημων]
See note on Colossians 1:29 of Paul. That ye may stand (ινα στατητε — hina stathēte). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (στητε — stēte) of ιστημι — histēmi (according to A C D). Fully assured Perfect passive participle of πληροπορεω — plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
Colossians 4:12 Fully assured [πεπληροπορημενοι]
Perfect passive participle of πληροπορεω — plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
Colossians 2:2 Being knit together [συνβιβαστεντες]
First aorist passive participle of συνβιβαζω — sunbibazō old verb, causal of βαινω — bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος — sundesmos (Colossians 3:14) that binds all together. Unto all riches (εις παν πλουτος — eis pan ploutos). Probably some distinction intended between εν — en (in love as the sphere) and εις — eis (unto as the goal). Of the full assurance of understanding On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
Colossians 2:2 Of the full assurance of understanding [της πληροποριας της συνεσεως]
On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 Not only - but also [ουκμονον αλλα και]
Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 Holy Spirit []
and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 much assurance []
. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 3:16 Seen of angels [ὤφθη ἀγγέλοις]
Better, appeared unto or showed himself to, as Matthew 17:3; Luke 1:11; Acts 7:2; Hebrews 9:28. The same verb is used of the appearance of the risen Christ to different persons or parties (1 Corinthians 15:5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Philemon 2:10; Ephesians 3:10, and, in the latter passage, note the connection with; “the mystery,” 1 Timothy 3:9. [source]
2 Timothy 4:5 Make full proof of thy ministry [τὴν διακονίαν σου πληροφόρησον]
Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν havingfulfilled their ministration, Acts 12:25: ἐπλήρου τὸν δρόμον wasfulfilling his course, Acts 13:25, and τὸν δρόμον Ihave finished the course, 2 Timothy 4:7. For διακονίαν ministrysee on 1 Timothy 1:12. [source]
2 Timothy 4:13 Especially the parchments [μαλιστα τας μεμβρανας]
Latin membrana. The dressed skins were first made at Pergamum and so termed “parchments.” These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ‘s sayings (Luke 1:1-4). We recall that in Acts 26:24 Festus referred to Paul‘s learning He would not waste his time in prison. [source]
2 Timothy 4:13 With Carpus [παρα Καρπωι]
“Beside Carpus,” at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul‘s return from Crete. The books (τα βιβλια — ta biblia). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. Especially the parchments Latin membrana. The dressed skins were first made at Pergamum and so termed “parchments.” These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ‘s sayings (Luke 1:1-4). We recall that in Acts 26:24 Festus referred to Paul‘s learning He would not waste his time in prison. [source]
Titus 2:2 Aged men [πρεσβύτας]
Only here, Luke 1:18; Philemon 1:9. To be understood of natural age, not of ecclesiastical position. Note that 2Chronicles href="/desk/?q=2ch+32:31&sr=1">2 Chronicles 32:31; 1 Maccabees 13:21; 14:21,22; 2 Maccabees 11:34. [source]
Philemon 1:9 Being such an one as Paul the aged [τοιοῦτος ὦν ὡς Παῦλος πρεσβύτης]
Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. [source]
Philemon 1:9 Paul the aged [Παυλος πρεσβυτης]
Paul is called νεανιας — neanias (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης — presbutēs from 49 to 56 and γερων — gerōn after that. The papyri use πρεσβυτης — presbutēs for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says πρεσβευω εν αλυσει — presbeuō en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης — presbutēs = πρεσβευτης — presbeutēs because of common confusion by the scribes between υ — u and ευ — eu In the lxx four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (πρεσβευτης — presbeutēs) is possible here as in Ephesians 6:20 (πρεσβευω — presbeuō) though there is no real reason why Paul should not term himself properly “Paul the aged.” [source]
Hebrews 9:4 The golden censer [χρυσοῦν θυμιατήριον]
The noun N.T.oIt may mean either censer or altar of incense. In lxx the altar of incense is called θυσιαστήριον θυμιάματος Exodus 30:1, Exodus 30:27; Leviticus 4:7: comp. Luke 1:11. Θυμιατήριον is used of a censer, 2 Chronicles 26:19; Ezekiel 8:11; 4Macc. 7:11. These are the only instances of the word in lxx: accordingly, never in lxx of the altar of incense. Josephus uses it for both. The golden censer is not mentioned in O.T. as a part of the furniture of the holy of holies. The facts of the case then are as follows: (a) according to Leviticus href="/desk/?q=le+16:12&sr=1">Leviticus 16:12). Hence the censer could not have been kept in the holy of holies; (e) the writer clearly speaks of an abiding-place of the θυμιατήριον in a particular division of the tabernacle. There is evidently a discrepancy, probably owing to the fact that the writer drew his information from the O.T. by which he might have been led into error. Thus Exodus 26:35, there are mentioned in the holy place without the veil only the candlestick and the table, and not the incense-altar. Again, when the standing-place of the incense altar was mentioned, the expressions were open to misconstruction: see Exodus 30:6; Exodus 40:5. On the day of atonement, the incense-altar, like the most holy place, was sprinkled with blood. This might have given rise to the impression that it was in the holy of holies. [source]
Hebrews 7:13 Of which no man gave attendance at the altar [ἀφ ' ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ]
Προσέχειν originally to bring to; bring the mind to; attend to. See on Hebrews 2:1. θυσιαστήριον altaroClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1. See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43. [source]
Hebrews 11:32 To tell [διηγούμενον]
Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative(A.V. declaration ), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets. [source]
Hebrews 13:12 That he might sanctify the people [ἵνα ἁγιάσῃ τὸν λαόν]
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]
Hebrews 7:13 Belongeth to another tribe [πυλης ετερας μετεσχηκεν]
See Hebrews 2:14 for μετεχω — metechō perfect active indicative here. A different Perfect active indicative (watch perfects in Hebrews, not “for” aorists) of προσεχω — prosechō old verb, here with either νουν — noun (mind) or self (εαυτον — heauton) understood with dative case (τωι τυσιαστηριωι — tōi thusiastēriōi the altar, for which word see Matthew 5:23; Luke 1:11). [source]
Hebrews 1:1 God [ο τεος]
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι — en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω — palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν — lalēsas). First aorist active participle of εν τοις προπηταις — laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως — tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης — en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως — polumerōs). “In many portions.” Adverb from late adjective πολυτροπος — polumerēs (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (διαπορως — polutropōs). “In many ways.” Adverb from old adjective polutropos in Philo, only here in N.T. The two adverbs together are “a sonorous hendiadys for ‹variously‘” (Moffatt) as Chrysostom (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
James 1:23 His natural face [γενεσις]
“The face of his birth” (origin, lineage, nativity). For this use of εν εσοπτρωι — genesis see James 3:6; Matthew 1:1, Matthew 1:18; Luke 1:13.In a mirror (εισ οπτω — en esoptrōi). Old word (from κατοπτριζομαι — eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
James 5:19 From the truth [απο της αλητειας]
For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον — kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω — epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
James 5:19 And one convert him [και επιστρεπσηι τις αυτον]
Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω — epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
1 John 3:1 We should be called [κληθῶμεν]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
Jude 1:24 Before the presence of his glory [κατενωπιον της δοχης αυτου]
Late compound preposition See Luke 1:14. [source]
Jude 1:24 In exceeding joy [en agalliasei)]
See Luke 1:14. [source]
Revelation 1:17 He laid [ετηκεν]
First aorist active indicative of τιτημι — tithēmi The act restored John‘s confidence.Fear not (μη ποβου — mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων — kai ho zōn). Present active articular participle of ζαω — zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Revelation 1:17 Fear not [μη ποβου]
Cf. Luke 1:13 to Zacharias to give comfort. [source]
Revelation 5:8 Fell down [επεσαν]
Second aorist active indicative of πιπτω — piptō with first aorist “Holding.”A harp Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).Golden bowls (πιαλας χρυσας — phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.Of incense Old word from τυμιαω — thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν — hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Revelation 5:8 A harp [κιταραν]
Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).Golden bowls (πιαλας χρυσας — phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.Of incense Old word from τυμιαω — thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν — hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Revelation 5:8 Of incense [τυμιαματων]
Old word from τυμιαω — thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν — hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Revelation 5:8 Which are [αι εισιν]
“Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Revelation 8:3 Stood [εστατη]
Ingressive first aorist passive of ιστημι — histēmi (intransitive), “took his place.”Over the altar (επι του τυσιαστηριου — epi tou thusiastēriou). See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον — epi to thusiastērion golden censer (λιβανωτον χρυσουν — libanōton chrusoun). Old word for frankincense (from λιβανος — libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν — chrusoun (golden) with it. Cf. 1 Kings 7:50.Much incense See Revelation 5:8 for τυμιαμα — thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.That he should add (ινα δωσει — hina dōsei). Sub-final clause (subject of εδοτη — edothē was given, singular because τυμιαματα — thumiamata neuter plural) with ινα — hina and the future active indicative of διδωμι — didōmi to give, instead of δωι — dōi the second aorist subjunctive.Unto the prayers Dative case. In Revelation 5:8 the τυμιαματα — thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το — epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το — to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
Revelation 8:3 Over the altar [επι του τυσιαστηριου]
See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον — epi to thusiastērion golden censer Old word for frankincense (from λιβανος — libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν — chrusoun (golden) with it. Cf. 1 Kings 7:50. [source]

What do the individual words in Luke 1:1 mean?

Inasmuch as many have undertaken to draw up a narration concerning the having been accomplished among us things
Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων

Ἐπειδήπερ  Inasmuch  as 
Parse: Conjunction
Root: ἐπειδήπερ  
Sense: seeing that, forasmuch as.
πολλοὶ  many 
Parse: Adjective, Nominative Masculine Plural
Root: πολύς  
Sense: many, much, large.
ἐπεχείρησαν  have  undertaken 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἐπιχειρέω  
Sense: to put the hand to.
ἀνατάξασθαι  to  draw  up 
Parse: Verb, Aorist Infinitive Middle
Root: ἀνατάσσομαι  
Sense: to put together in order, arrange, compose.
διήγησιν  a  narration 
Parse: Noun, Accusative Feminine Singular
Root: διήγησις  
Sense: a narration, narrative.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
πεπληροφορημένων  having  been  accomplished 
Parse: Verb, Perfect Participle Middle or Passive, Genitive Neuter Plural
Root: πληροφορέω  
Sense: to bear or bring full, to make full.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
πραγμάτων  things 
Parse: Noun, Genitive Neuter Plural
Root: πρᾶγμα  
Sense: that which has been done, a deed, an accomplished fact.

What are the major concepts related to Luke 1:1?

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