KJV: And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)
YLT: and Joseph also went up from Galilee, out of the city of Nazareth, to Judea, to the city of David, that is called Bethlehem, because of his being of the house and family of David,
Darby: and Joseph also went up from Galilee out of the city Nazareth to Judaea, to David's city, the which is called Bethlehem, because he was of the house and family of David,
ASV: And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of David;
| Ἀνέβη | Went up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Ἰωσὴφ | Joseph |
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Parse: Noun, Nominative Masculine Singular Root: Ἰωσήφ Sense: the patriarch, the eleventh son of Jacob. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Γαλιλαίας | Galilee |
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Parse: Noun, Genitive Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| πόλεως | [the] town |
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Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
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| Ναζαρὲθ | of Nazareth |
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Parse: Noun, Genitive Feminine Singular Root: Ναζαρά Sense: the ordinary residence and home town of Christ. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίαν | Judea |
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Parse: Noun, Accusative Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| πόλιν | [the] City |
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Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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| Δαυὶδ | of David |
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Parse: Noun, Genitive Masculine Singular Root: Δαβίδ Sense: second king of Israel, and ancestor of Jesus Christ. |
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| καλεῖται | is called |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: καλέω Sense: to call. |
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| Βηθλεέμ | Bethlehem |
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Parse: Noun, Nominative Feminine Singular Root: Βηθλέεμ Sense: a village about six miles (0 km) south of Jerusalem. |
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| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| εἶναι | being |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| αὐτὸν | his |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| οἴκου | [the] house |
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Parse: Noun, Genitive Masculine Singular Root: οἶκος Sense: a house. |
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| πατριᾶς | family |
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Parse: Noun, Genitive Feminine Singular Root: πατριά Sense: lineage running back to some progenitor, ancestry. |
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| Δαυίδ | of David |
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Parse: Noun, Genitive Masculine Singular Root: Δαβίδ Sense: second king of Israel, and ancestor of Jesus Christ. |
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Greek Commentary for Luke 2:4
According to the Jewish mode of registration the people would be enrolled by tribe, families or clans, and households. Compare Joshua 7:16-18. Rev., house and family. [source]
Reverse Greek Commentary Search for Luke 2:4
Matthew 13:55 calls him “the carpenter‘s son” He was both. Evidently since Joseph‘s death he had carried on the business and was “the carpenter” of Nazareth. The word τεκτων tektōn comes from τεκειν τικτω tekein τεχνη tiktō to beget, create, like τεκτων technē (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter “throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ” (Farrar). That is an exaggeration for we have Luke 2:41-50 and “as his custom was” (Luke 4:16), to go no further. But we are grateful for Mark‘s realistic use of και εσκανδαλιζοντο εν αυτωι tektōn here. [source]
Dives had said from the dead, but using a different preposition ( ἀπό ). It is wellnigh impossible to give the English reader this nice play of prepositions. The general distinction is ἀπό , from the outside; ἐκ , from within. Thus Luke 2:4, Joseph went up from ( ἀπό ) Galilee, the province, out of ( ἐκ ) the city of Nazareth. Abraham's preposition ( ἐκ , out of ) implies a more complete identification with the dead than Dives' ἀπό , from. A rising from among the dead was more than a messenger going from the dead. “We can hardly pass over the identity of the name Lazarus with that of him who actually was recalled from the dead; but whose return, far from persuading the Pharisees, was the immediate exciting cause of their crowning act of unbelief” (Alford). [source]
Used by Luke only. Tormented is too strong. The word is used of the sorrow of Joseph and Mary when the child Jesus was missing (Luke 2:48); and of the grief of the Ephesian elders on parting with Paul (Acts 20:38) Rev., I am in anguish. [source]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Imperfect again. The child kept growing in strength of body and spirit.His shewing (αναδειχεως αυτου anadeixeōs autou). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for “his shewing unto Israel.” [source]
Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for “his shewing unto Israel.” [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]
Genitive, the specifying case, water and not something else.Cool (καταπσυχηι katapsuxēi). First aorist active subjunctive of καταπσυχω katapsuchō a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of κατα kata - (down). A small service that will be welcome.For I am in anguish The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48; Acts 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T. [source]
The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48; Acts 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T. [source]
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]
More exactly, “Jesus the boy.” In Luke 2:40 it was “the child “ 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]
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]
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]
See on Father's business, Luke 2:49, and compare Matthew 23:38, where Jesus speaks of the temple as your house. The people had made God's house their own. [source]
Rev., better, perceive. Mark has συνιῶσιν , understand. See on understanding, Luke 2:47. [source]
The first words of Christ as recorded by John. Compare Matthew 3:15; Mark 1:15; Luke 2:49. [source]
Second aorist active indicative of defective verb ειπον eipon with α a instead of usual ο o Note ουν oun inferential here as in John 1:21 though often merely transitional in John. Who art thou? Same question as at first (John 1:19), but briefer. That we give answer Final use of ινα hina with second aorist active subjunctive of διδωμι didōmi with αποκρισιν apokrisin from αποκρινομαι apokrinomai above, old substantive as in Luke 2:47. To those that sent Dative case plural of the articular participle first aorist active of πεμπω pempō What sayest thou of thyself? This time they opened wide the door without giving any hint at all. [source]
Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις Apokrisis (old word from αποκρινομαι apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]
First aorist active imperative of αιρω airō Probably the doves were in baskets or cages and so had to be taken out by the traders. Make not my Father‘s house a house of merchandise “Stop making,” it means, μη mē and the present active imperative. They had made it a market-house Note the clear-cut Messianic claim here (My Father as in Luke 2:49). Jerome says: “A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face.” [source]
Present middle participle of οδυναω odunaō old verb to cause intense pain, to torment (Luke 16:24), middle to distress oneself (Luke 2:48; Acts 20:38). Nowhere else in N.T. [source]
First aorist passive of πιπρασκω pipraskō to sell. How is that thou hast conceived (Τι οτι ετου Ti hoti ethou). Quid esto quod. See note on Luke 2:49. See also Acts 5:9. Second aorist middle indicative second person singular of τιτημι tithēmi The devil filled his heart (Acts 5:3), but all the same Ananias did it too and is wholly responsible. [source]
First aorist (effective) active infinitive of purpose. Αναζητεω Anazēteō is a common verb since Plato, but in the N.T. only here and Luke 2:44, Luke 2:45, to seek up and down Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (Acts 9:15). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. So Saul came. [source]
Quid esto quod. See note on Luke 2:49. See also Acts 5:9. Second aorist middle indicative second person singular of τιτημι tithēmi The devil filled his heart (Acts 5:3), but all the same Ananias did it too and is wholly responsible. [source]
The grandson of Hillel, teacher of Paul (Acts 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” This word appears already in Luke 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1 Timothy 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. [source]
See on συνετός prudent Matthew 11:25, and the kindred word σύνεσις understandingsee on Mark 12:33; see on Luke 2:47. They did not combine the facts which were patent to their observation. [source]
The two words are often found together, as Exodus 31:3; Deuteronomy 4:6; Colossians 1:9. Compare σοφοὶ καὶ συνετοί wiseand prudent, Matthew 11:25. For the distinction, see, as to σοφία wisdomon Romans 11:33; as to σύνεσις prudenceon Mark 12:33; Luke 2:47. Wisdom is the more general; mental excellence in its highest and fullest sense. Prudence is the special application of wisdom; its critical adjustment to particular cases. [source]
Rev., more correctly, every family. Πατριά is, more properly, a group of families - all who claim a common πατήρ . father. Family, according to our usage of the term, would be οἶκος houseThe Israelites were divided into tribes ( φυλαί ), and then into πατπιαί, each deriving its descent from one of Jacob's grandsons; and these again into οἶκοι housesSo Joseph was both of the house ( οἴκου ) and family ( πατριᾶς ) of David. We find the phrase οἶκοι πατριῶν housesof the families, Exodus 12:3; Numbers 1:2. The word occurs only three times in the New Testament: here, Luke 2:4; Acts 3:25. In the last-named passage it is used in a wide, general sense, of nations. Family is perhaps the best translation, if taken in its wider meaning of a body belonging to a common stock - a clan. Fatherhood (Rev., in margin), following the Vulgate paternitas, means rather the fact and quality of paternity. Observe the play of the words, which can scarcely be reproduced in English, pater, patria. [source]
See on Mark 12:33; see on Luke 2:47. [source]
Present passive imperative of καταλεγω katalegō old verb, to set down in an official list, only here in N.T. “Let a widow be enrolled,” the negative coming later, “having become of no less than sixty years” Second perfect active participle of γινομαι ginomai For the case of ετων etōn see note on Luke 2:42. This list of genuine widows (1 Timothy 5:3, 1 Timothy 5:5) apparently had some kind of church work to do (care for the sick, the orphans, etc.). [source]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
More correctly, for the Lord shall give. For σύνεσιν understandingsee on Mark 12:33; see on Luke 2:47; see on Colossians 1:9. [source]
Concessive participle with καιπερ kaiper regular Greek idiom as in Hebrews 7:5; Hebrews 12:17. Yet learned obedience Second aorist active indicative of μαντανω manthanō Succinct and crisp statement of the humanity of Jesus in full harmony with Luke 2:40, Luke 2:52 and with Hebrews 2:10. By the things which he suffered There is a play on the two verbs (εματενεπατεν emathen -πασχω epathen), paronomasia. Second aorist active indicative of paschō He always did his Father‘s will (John 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us. [source]
According to God's purpose. See on Matthew 16:21; see on Luke 2:49; see on Luke 24:26. [source]