KJV: And it came to pass, that while he executed the priest's office before God in the order of his course,
YLT: And it came to pass, in his acting as priest, in the order of his course before God,
Darby: And it came to pass, as he fulfilled his priestly service before God in the order of his course,
ASV: Now it came to pass, while he executed the priest's office before God in the order of his course,
| Ἐγένετο | It came to pass |
|
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ἱερατεύειν | fulfilling the priestly service |
|
Parse: Verb, Present Infinitive Active Root: ἱερατεύω Sense: to be a priest, discharge the office of a priest, to be busied in sacred duties. |
|
| αὐτὸν | of him |
|
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| τάξει | order |
|
Parse: Noun, Dative Feminine Singular Root: τάξις Sense: an arranging, arrangement. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἐφημερίας | division |
|
Parse: Noun, Genitive Feminine Singular Root: ἐφημερία Sense: a service limited to a stated series of days. |
|
| αὐτοῦ | of him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἔναντι | before |
|
Parse: Preposition Root: ἔναντι Sense: before. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
Greek Commentary for Luke 1:8
A favourite idiom in Luke, εν en with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the lxx, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word ιερατευω hierateuō does not appear in the ancient Greek, but in the lxx and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the lxx translators from current usage. [source]
Reverse Greek Commentary Search for Luke 1:8
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Used by Luke only. Lit., to lift up and shew, as Acts 1:24: “Shew which one thou hast chosen.” Hence to proclaim any one elected to an office. See on the kindred noun, shewing, Luke 1:80. [source]
Imperfect tense, were wondering. The Talmud says that the priest remained only a brief time in the sanctuary.While he tarried (εν τωι χρονιζειν en tōi chronizein). See Luke 1:8 for the same idiom. [source]
See Luke 1:8 for the same idiom. [source]
First aorist active indicative of αναδεικνυμι anadeiknumi an old verb, not only common, but in lxx. In the N.T. only here and Acts 1:24. Cf. αναδειχις anadeixis in Luke 1:80. To show forth, display, proclaim, appoint. [source]
Here the perfect passive participle ειτισμενον eithismenon neuter singular from ετιζω ethizō (common Greek verb, to accustom) is used as a virtual substantive like το ετος to ethos in Luke 1:8. Luke alone in the N.T. uses either word save ετος ethos in John 19:40, though ειωτα eiōtha from ετω ethō occurs also in Matthew 27:15; Mark 10:1. [source]
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]
Imperfect indicative of a very ancient verb This child grew and waxed strong Both verbs Luke used in Luke 1:80 of the growth of John the Baptist as a child. Then he used also πνευματι pneumati in spirit. Here in addition to the bodily development Luke has “filled with wisdom” Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. “The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity” (Plummer). [source]
The wilderness was John‘s abode (Luke 1:80) so that he began preaching where he was. It was the plain (Genesis 13:10.) or valley of the Jordan, El Ghor, as far north as Succoth (2 Chronicles 4:17). Sometimes he was on the eastern bank of the Jordan (John 10:40), though usually on the west side. His baptizing kept him near the river. [source]
Favourite idiom with Luke, εν en with the locative of the articular infinitive and the accusative of general reference (Luke 1:8; Luke 2:27, etc.). [source]
First aorist passive infinitive of κρατος krataioō late and rare (lxx, N.T.) from δυναμει krataios late form from εις τον εσω αντρωπον kratos (strength). See note on Luke 1:80. Paul adds εχω dunamei (with the Spirit). Instrumental case. In the inward man (eis ton esō anthrōpon). Same expression in 2 Corinthians 4:16 (in contrast with the outward exō man) and in Romans 7:22. [source]
Present passive participle of λειπω leipō and ablative case τροπης trophēs like λειπεται σοπιας leipetai sophias (James 1:5). The old adjective επημερος ephēmeros (ο επι ημεραν ων ho epi hēmeran ōn that which is for a day) occurs here only in the N.T., though επημερια ephēmeria (daily routine) is found in Luke 1:5, Luke 1:8. This phrase occurs in Diodorus, but not in lxx. [source]
Present passive indicative second person plural of οικοδομεω oikodomeō the very verb used by Jesus to Peter in Matthew 16:18 This “spiritual house” includes believers in the five Roman provinces of 1 Peter 1:1 and shows clearly how Peter understood the metaphor of Christ in Matthew 16:18 to be not a local church, but the church general (the kingdom of Christ).To be a holy priesthood (εις ιερατευμα αγιον eis hierateuma hagion). Late word (from ιερατευω hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly.To offer up First aorist active infinitive (of purpose here) of αναπερω anapherō the usual word for offering sacrifices (Hebrews 7:27). Only these are “spiritual” Late (Plutarch) double compound verbal adjective (ευ προσ δεχομαι euprosdechomai) as in 2 Corinthians 6:2. [source]
Late word (from ιερατευω hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly. [source]