The Meaning of Luke 1:2 Explained

Luke 1:2

KJV: Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

YLT: as they did deliver to us, who from the beginning became eye-witnesses, and officers of the Word, --

Darby: as those who from the beginning were eye-witnesses of and attendants on the Word have delivered them to us,

ASV: even as they delivered them unto us, who from the beginning wer eyewitnesses and ministers of the word,

KJV Reverse Interlinear

Even  as they delivered  them unto us,  which  from  the beginning  were  eyewitnesses,  and  ministers  of the word; 

What does Luke 1:2 Mean?

Verse Meaning

The writer wanted to assure Theophilus ( Luke 1:3) that the information that he and other writers had included in their accounts was valid. It had come from eyewitness testimony of people who accompanied Jesus from the beginning of His public ministry and who were servants of the word, namely, the gospel message. These people were the apostles and other eyewitnesses, such as Jesus" mother (cf. Acts 10:39-42). Luke used the Greek word logos, "word," often in his Gospel, especially in the sections that are unique to it. [1] Paul also claimed to communicate faithfully what others had "handed down" to him ( 1 Corinthians 11:23; 1 Corinthians 15:3). [1]2 This verse is a claim to careful research using reliable sources of information.

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 1:2

Even as [κατως]
This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. Delivered unto us Second aorist active indicative of παραδιδωμι — paradidōmi Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the “eyewitnesses.” He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives‘ fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. [source]
Which from the beginning were eyewitnesses and ministers of the word [οι απ αρχης αυτοπται και υπηρεται γενομενοι του λογου]
“Who” is better than “which” for the article here. The word for eyewitnesses The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
eyewitnesses [αυτοπται]
The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
From the beginning []
apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
Even as []
Referring to the composition of the narrative. [source]
Delivered [παρέδοσαν]
Not necessarily excluding written traditions, but referring mainly to oral tradition. Note the distinction between the many who attempted to draw up a narrative and the eye-witnesses and ministers who handed down the facts. [source]
From the beginning [ἀπ ' ἀρχῆς]
The official beginning, the commencement of Jesus' ministry. Compare Acts 1:1, Acts 1:21, Acts 1:22; John 15:27. [source]
Eye-witnesses and ministers []
Personal knowledge and practical experience were necessary elements of an apostle. Eye-witnesses ( εὐτόπται )Only here in New Testament. Peter uses another word, ἐπόπται (2 Peter 1:16). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Ministers ( ὑπηρέται )See on Matthew 5:25. In medical language denoting the attendants or assistants of the principal physician. [source]

Reverse Greek Commentary Search for Luke 1:2

Matthew 5:25 The officer [τωι υπηρετηι]
This word means “under rower” on the ship with several ranks of rowers, the bottom rower Luke so describes John Mark in his relation to Barnabas and Saul (Acts 13:5). Then it is applied to the “ministers of the word” (Luke 1:2). [source]
Luke 3:15 Mused [διαλογιζομένων]
Better as Rev., reasoned. Compare Luke 1:29; and see on James 2:4. [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 2:5 Great with child [ἐγκύῳ]
See on Luke 1:24. Only here in New Testament. [source]
Luke 1:4 Wast instructed [κατήχηθης]
From κατηχέω ,to resound; to teach by word of mouth; and so, in Christian writers, to instruct orally in the elements of religion. It would imply that Theophilus had, thus far, been orally instructed. See on delivered, Luke 1:2. The word catechumen is derived from it. [source]
Luke 1:31 Thou shalt conceive []
See on Luke 1:24. [source]
Luke 1:24 Conceived [συνέλαβεν]
Mr. Hobart (“Medical Language of Luke”) says that the number of words referring to pregnancy, barrenness, etc., used by Luke, is almost as large as that used by Hippocrates. Compare Luke 1:31; Luke 1:24; Luke 2:5; Luke 1:7; Luke 20:28. All of these, except Luke 1:24, are peculiar to himself, and all, of course, in common use among medical writers. [source]
Luke 1:24 Conceived [συνελαβεν]
Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24, Luke 1:31, Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν — en gastri echein Luke 21:23; εγκυος — egkuos Luke 2:5; στειρα — steira Luke 1:7; ατεκνος — ateknos Luke 20:28). [source]
Luke 1:30 Favour [χαριν]
Grace. Same root as χαιρω — chairō (rejoice) and χαριτοω — charitoō in Luke 1:28. To find favour is a common O.T. phrase. Χαρις — Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Ephesians 4:29, with grace, Colossians 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Romans 6:17). [source]
Luke 1:31 Conceive in thy womb [συλλημπσηι εν γαστρι]
Adding εν γαστρι — en gastri to the verb of Luke 1:24. Same idiom in Isaiah 7:14 of Immanuel. [source]
Luke 1:33 Shall be no end [ουκ εσται τελος]
Luke reports the perpetuity of this Davidic kingdom over the house of Jacob with no Pauline interpretation of the spiritual Israel though that was the true meaning as Luke knew. Joseph was of the house of David (Luke 1:27) and Mary also apparently (Luke 2:5). [source]
Luke 1:62 Made signs [ενενευον]
Imperfect tense, repeated action as usual when making signs. In Luke 1:22 the verb used of Zacharias is διανευων — dianeuōn he would have him called Note article το — to with the indirect question, accusative of general reference. The optative with αν — an is here because it was used in the direct question (cf. Acts 17:18), and is simply retained in the indirect. [source]
Luke 2:5 To enrol himself with Mary [απογραπσασται συν Μαριαμ]
Direct middle. “With Mary” is naturally taken with the infinitive as here. If so, that means that Mary‘s family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect “with Mary” far back with “went up” The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David. Betrothed Same verb as in Luke 1:27, but here it really means “married” or “espoused” as Matthew 1:24. shows. Otherwise she could not have travelled with Joseph. [source]
Luke 2:43 As they were returning [εν τωι υποστρεπειν αντους]
The articular infinitive with εν — en a construction that Luke often uses (Luke 1:21; Luke 2:27).The boy, Jesus (Ιησους ο παις — Iēsous ho pais). More exactly, “Jesus the boy.” In Luke 2:40 it was “the child “ (το παιδιον — to paidion), here it is “the boy” (ο παις — ho pais no longer the diminutive form). It was not disobedience on the part of “the boy” that made him remain behind, but intense interest in the services of the temple; “involuntary preoccupation” (Bruce) held him fast. [source]
Luke 23:29 Blessed [μακαριαι]
A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (Luke 1:25, Luke 1:36). [source]
Luke 3:15 Were in expectation [προσδοκωντος]
Genitive absolute of this striking verb already seen in Luke 1:21. [source]
Luke 5:7 Help them [συλλαβεσται]
Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24). [source]
Luke 3:23 When he began to teach [αρχομενος]
The words “to teach” are not in the Greek text. The Authorized Version “began to be about thirty years of age,” is an impossible translation. The Revised Version rightly supplies “to teach” Tyndale has it right “Jesus was about thirty yere of age when he beganne.” Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God‘s prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more.Being Son (as was supposed) of Joseph, the son of Heli For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του — tou repeating υιου — huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος — huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
Luke 3:23 Being Son (as was supposed) of Joseph, the son of Heli [ων υιος ως ενομιζετο Ιωσηπ του ελει]
For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του — tou repeating υιου — huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος — huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
Luke 4:22 And wondered [και εταυμαζον]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος — epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:22 Is not this Joseph‘s son? [χαρις]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 5:7 Unto their partners [τοις μετεχοις]
This word μετοχος — metochos from μετεχω — metechō to have with, means participation with one in common blessings (Hebrews 3:1, Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος — koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται — sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε — hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος — buthos In the N.T. only here and 1 Timothy 6:9. [source]
John 7:6 Time [καιρὸς]
See on Matthew 12:1; see on Luke 1:20; see on Acts 12:1. The appropriate season or juncture. [source]
John 7:32 Officers [ὑπηρέτας]
See on Matthew 5:25; see on Luke 1:2. [source]
John 6:64 That believe not [οι ου πιστευουσιν]
Failure to believe kills the life in the words of Jesus. Knew from the beginning In the N.T. we have εχ αρχης — ex archēs only here and John 16:4, but απ αρχης — ap' archēs in apparently the same sense as here in John 15:27; 1 John 2:7, 1 John 2:24; 1 John 3:11 and see Luke 1:2; 1 John 1:1. From the first Jesus distinguished between real trust in him and mere lip service (John 2:24; John 8:31), two senses of πιστευω — pisteuō Were Present active indicative retained in indirect discourse. And who it was that should betray him Same use of εστιν — estin and note article and future active participle of παραδιδωμι — paradidōmi to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John‘s arrest in Matthew 4:12. Once Judas is termed traitor (προδοτης — prodotēs) in Luke 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus. [source]
John 7:32 The Pharisees [οι Παρισαιοι]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω — akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω — gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας — hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης — hupo class="translit"> eretēs), any assistant. [source]
John 1:14 And the Word became flesh [και ο λογος σαρχ εγενετο]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην — ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ — sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο — egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω — skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι — theaomai (from τεα — thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι — theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους — monogenous or with πατρος — patros In John 3:16; 1 John 4:9 we have τον μονογενη — ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ — patēr of God in relation to the Logos. Μονογενης — Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν — doxan (or genitive with μονογενους — monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης — plērēs can agree with the subject of εσκηνωσεν — eskēnōsen Of grace and truth Curiously this great word χαρις — charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια — alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
Acts 13:2 Ministered [λειτουργούντων]
See on the kindred noun ministration, Luke 1:23. This noun has passed through the following meanings: 1. A civil service, especially in the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen (see Hebrews 8:6; Hebrews 9:21). 4. The eucharistic services. 5.Set forms of divine worship (Lightfoot, “On Philippians,” ii., 17). Here, of the performance of Christian worship. Our word liturgy is derived from it. [source]
Acts 1:3 Appearing [οπτανομενος]
Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. [source]
Acts 10:38 For God was with him [hoti ho theos ēn met' autou)]
Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 11:23 The grace of God, was glad [την χαριν την του τεου εχαρη]
Note repetition of the article, “the grace that of God.” The verb (second aorist passive indicative of χαιρω — chairō) has the same root as χαρις — charis See the same suavis paronomasia in Luke 1:28. “Grace brings gladness” (Page). “A smaller man would have raised difficulties as to circumcision or baptism” (Furneaux). [source]
Acts 1:3 Shewed himself alive [παρεστησεν εαυτον ζωντα]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι — paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον — meta to pathein auton). Neat Greek idiom, μετα — meta with the articular infinitive (second aorist active of πασχω — paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν — pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον — Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω — tekmairō to prove by sure signs, is from τεκμαρ — tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον — tekmērion (proof) and σημειον — sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος — optanomenos). Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον — ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι — euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 1:3 By many proofs [εν πολλοις τεκμηριοις]
Literally, “in many proofs.” Τεκμηριον — Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω — tekmairō to prove by sure signs, is from τεκμαρ — tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον — tekmērion (proof) and σημειον — sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος — optanomenos). Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον — ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι — euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 13:2 As they ministered to the Lord [λειτουργουντων αυτων τοι κυριωι]
Genitive absolute of λειτουργεω — leitourgeō old verb, used of the Attic orators who served the state at their own cost λεως — leōs or λαος — laos people, and εργον — ergon work or service). Common in the lxx of the priests who served in the tabernacle (Exodus 28:31, Exodus 28:39) like λειτουργια — leitourgia (Luke 1:23) which see. So in Hebrews 10:11. In Romans 15:27 of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. [source]
Acts 10:38 God anointed him [εχρισεν αυτον ο τεος]
First aorist active of the verb διηλτεν ευεργετων — chriō to anoint, from which the verbal διερεομαι — Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια — diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων — dierehomai to go through (ευεργετεω — dia) or from place to place. The present active participle ευ — euergetōn is from the old verb εργον — euergeteō (ευεργετης — eu well, και ιωμενος — ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους — euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 10:38 And healing [καταδυναστευω]
And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 11:4 Expounded [εχετιτετο]
Imperfect middle of εκτιτημι — ektithēmi to set forth, old verb, but in the N.T. only in Acts (Acts 7:21; Acts 11:4; Acts 18:26; Acts 28:23), a deliberate and detailed narrative “in order” Old word for in succession. In the N.T. only in Luke 1:2; Luke 8:1; Acts 3:24; Acts 11:14; Acts 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (Acts 11:5, Acts 11:6, Acts 11:15, Acts 11:16). “The case of Cornelius was a test case of primary importance” (Page), “the first great difficulty of the early Church.” Part of the story Luke gives three times (Acts 10:3-6, Acts 10:30-32; Acts 11:13.). See the discussion chapter 10 for details given here. [source]
Acts 17:11 With all readiness of mind [μετα πασης προτυμιας]
Old word from προτυμος — prothumos Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως — anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Acts 17:11 Whether these things were so [ει]
Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Acts 26:19 I was not disobedient [ουκ εγενομην απειτης]
Litotes again, “I did not become (second aorist middle indicative of γινομαι — ginomai) disobedient” Unto the heavenly vision (τηι ουρανιωι οπτασιαι — tēi ouraniōi optasiāi). A later form of οπσις — opsis from οπταζω — optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event. [source]
Acts 26:19 Unto the heavenly vision [τηι ουρανιωι οπτασιαι]
A later form of οπσις — opsis from οπταζω — optazō in lxx, and in N.T. (Luke 1:22; Luke 24:23; Acts 26:19; 2 Corinthians 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event. [source]
Romans 13:6 God's ministers [λειτουργοὶ Θεοῦ]
See on ministration, Luke 1:23, and see on ministered, Acts 13:2. In Romans 13:4, διάκονος is used for minister. The word here brings out more fully the fact that the ruler, like the priest, discharges a divinely ordained service. Government is thus elevated into the sphere of religion. Hence Rev., ministers of God's service. [source]
Romans 1:24 Gave them up [παρέδωκεν]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
Romans 1:3 According to the flesh [κατα σαρκα]
His real humanity alongside of his real deity. For the descent from David see Matthew 1:1, Matthew 1:6, Matthew 1:20; Luke 1:27; John 7:42; Acts 13:23, etc. [source]
1 Corinthians 15:5 Was seen [ὤφθη]
Rev., appeared. The word most commonly used in the New Testament for seeing visions. See on Luke 22:43. Compare the kindred ὀπτασία vision Luke 1:22; Acts 26:19; 2 Corinthians 12:1. [source]
2 Corinthians 9:12 Service [λειτουργίας]
Also rendered ministry or ministration (A.V. and Rev.), as Luke 1:23; Hebrews 8:6; Hebrews 9:21. See on Luke 1:23. The word is used of this same contribution, Romans 15:7. [source]
2 Corinthians 12:1 Visions [οπτασιας]
Late word from οπταζω — optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
2 Corinthians 9:12 Service [λειτουργιας]
Old word from λεως — leōs (people, λαος — laos), λειτος — leitos like δημοσιος — dēmosios public, and εργον — ergon work. So public service either in worship to God (Luke 1:23) or benefaction to others (2 Corinthians 9:12; Philemon 2:30). Our word liturgy is this word. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Ephesians 1:6 Which [ης]
Genitive case of the relative ην — hēn (cognate accusative with εχαριτωσεν — echaritōsen (he freely bestowed), late verb χαριτοω — charitoō (from χαρις — charis grace), in N.T. attracted to case of antecedent χαριτος — charitos only here and Luke 1:28. In the Beloved (εν τωι ηγαπημενωι — en tōi ēgapēmenōi). Perfect passive participle of αγαπαω — agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
Philippians 4:3 Help [συλλαμβάνου]
Lit., take hold with. Compare Luke 5:7. The verb is used of conception, Luke 1:24; arrest, Matthew 26:55; Acts 12:3; catching, as fish, Luke 5:9. Compare the compound συναντιλάμβανομαι help Luke 10:40(note); Romans 8:26. [source]
Philippians 2:17 Sacrifice and service [θυσίᾳ καὶ λειτουργίᾳ]
Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, Luke 1:23, and see on ministered, Acts 13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; 1 Samuel 2:18; 1 Samuel 3:1. Of service to men, 1 Kings 1:4, 1 Kings 1:15. In the apostolic writings this and its kindred words are used of services to both God and man. See Romans 13:6; Romans 15:16; Luke 1:23; Romans 15:27; 2 Corinthians 9:12; Phlippians 2:25. [source]
Philippians 4:3 Help these women [συνλαμβανου αυταις]
Present middle imperative of συνλαμβανω — sunlambanō to seize (Matthew 26:55), to conceive (Luke 1:24), then to take hold together with one (associative instrumental case), to help as here (Luke 5:7). “Take hold with them.” They laboured with me (συνητλησαν μοι — sunēthlēsan moi). First aorist active indicative of συνατλεω — sunathleō (for which see note on Phlippians 1:27) with associative instrumental case (μοι — moi). With Clement also There is no evidence that he was Clement of Rome as the name is common. In the book of life (εν βιβλωι ζωης — en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
2 Thessalonians 2:10 Because [αντ ον]
In return for which things Same idiom in Luke 1:20; Luke 12:3; Luke 19:44; Acts 12:23 and very common in the lxx. [source]
2 Thessalonians 2:10 For them that are perishing [τοις απολλυμενοις]
Dative case of personal interest. Note this very phrase in 2 Corinthians 2:15; 2 Corinthians 4:3. Present middle participle of αππολλυμι — appollumi to destroy, the dreadful process goes on. Because (αντ ον — anth' hon). In return for which things (αντι — anti and the genitive of the relative pronoun). Same idiom in Luke 1:20; Luke 12:3; Luke 19:44; Acts 12:23 and very common in the lxx. The love of the truth That is the gospel in contrast with lying and deceit. That they might be saved (εις το σωτηναι αυτους — eis to sōthēnai autous). First aorist passive infinitive of σωζω — sōzō with εις το — eis to again, epexegetic purpose of the truth if they had heeded it. [source]
Hebrews 1:7 Who maketh his angels spirits [ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα]
For spirits rend. winds This meaning is supported by the context of the Psalm, and by John 3:8. Πνεῦμα often in this sense in Class. In lxx, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered. Thus it was said: “God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he makes them winds, sometimes fire.” “The subjection of the angels is such that they must submit even to be changed into elements.” “The angel said to Manoah, 'I know not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind.”' The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, “Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23, 'they are new every morning.'” For λειτουργοὺς ministerssee on ministration, Luke 1:23, and see on ministered, Acts 13:2. [source]
Hebrews 1:14 Ministering spirits [λειτουργικα πνευματα]
Thayer says that λειτουργικος — leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also. The word is made from λειτουργια — leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). Sent forth Present passive participle of αποστελλω — apostellō sent forth repeatedly, from time to time as occasion requires. For the sake of With the accusative, the usual causal meaning of δια — dia That shall inherit “That are going to inherit,” common idiom of μελλω — mellō (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). Salvation Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. “And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?” (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). [source]
James 1:15 When it hath conceived [συλλαβουσα]
Second aorist active participle of συλλαμβανω — sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place. [source]
James 1:15 The lust [η επιτυμια]
Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα — sullabousa). Second aorist active participle of συλλαμβανω — sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω — tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια — hē hamartia). The article refers to αμαρτια — hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω — apoteleō old compound verb with perfective use of απο — apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω — teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον — apokuei thanaton). Late compound (κυεω — kueō to be pregnant, perfective use of απο — apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω — tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
1 Peter 1:3 Blessed [εὐλογητὸς]
εὖ , well, λόγος , a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke 1:28): “Blessed ( εὐλογημένη ) art thou.” Compare the different word for blessed in Matthew 5:3, etc. ( μακάριοι )and see notes there. The style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3. [source]
2 Peter 3:12 Looking for [προσδοκῶντας]
The same verb as in Luke 1:21, of waiting for Zacharias. Cornelius waited (Acts 10:24); the cripple expecting to receive something (Acts 3:5). [source]
2 Peter 1:16 Eye-witnesses [ἐπόπται]
See on behold, 1 Peter 2:12. Only here in New Testament. Compare the different word in Luke 1:2, αὐτόπται , eye-witnesses. [source]
2 Peter 1:16 Cunningly devised fables [σεσοπισμενοις μυτοις]
Associative instrumental case of μυτος — muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω — sophizō old word (from σοπος — sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν — egnōrisamen humin). First aorist active indicative of γνωριζω — gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
2 Peter 1:16 The power and coming [την δυναμιν και παρουσιαν]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
2 Peter 1:16 But we were eye-witnesses [αλλ εποπται γενητεντες]
First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2. [source]
2 Peter 3:4 From the day that [απ ης]
“From which day.” See Luke 7:45.Fell asleep (εκοιμητησαν — ekoimēthēsan). First aorist passive indicative of κοιμαω — koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).Continue Present active indicative of διαμενω — diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως — houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
2 Peter 3:4 Continue [διαμενει]
Present active indicative of διαμενω — diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως — houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in Luke 1:2 mean?

as delivered [them] to us those from [the] beginning eyewitnesses and servants having been of the word
καθὼς παρέδοσαν ἡμῖν οἱ ἀπ’ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου

παρέδοσαν  delivered  [them] 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: παραδίδωμι  
Sense: to give into the hands (of another).
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
αὐτόπται  eyewitnesses 
Parse: Noun, Nominative Masculine Plural
Root: αὐτόπτης  
Sense: seeing with one’s own eye, an eye-witness.
ὑπηρέται  servants 
Parse: Noun, Nominative Masculine Plural
Root: ὑπηρέτης  
Sense: servant.
γενόμενοι  having  been 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: γίνομαι  
Sense: to become, i.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
λόγου  word 
Parse: Noun, Genitive Masculine Singular
Root: λόγος  
Sense: of speech.