A single angel appeared to the shepherds first. Luke did not identify him by name, perhaps to focus attention on his message. Later a multitude of other angels joined him ( Luke 2:13). The appearance of the angel and the accompanying manifestation of God"s glory terrified the shepherds (cf. Luke 1:12; Luke 9:34; Ezekiel 1; Acts 12:7). [source][source][source]
Context Summary
Luke 2:1-14 - The Savior Of Mankind Is Born
The manger bed and its precious occupant are among the most cherished memories of our childhood; but as we come there in later life, the wonder ever grows. "Great is the mystery of godliness; God was manifest in the flesh," 1 Timothy 3:16.
What company we meet there! Shepherds with their naive wonder; angels from the realms of glory; wise men with their gifts; aged saints like Simeon and Anna, Surely the desire of all nations is here! Let us ask that the Lord of glory will condescend to be born in the mean stable of our heart, transforming it into a palace!
Notice how, to bring Mary to Bethlehem, the Master of all emperors sets on foot the machinery of providence and history. What can He not do for us and His Church! [source]
Chapter Summary: Luke 2
1Augustus taxes all the Roman empire 6The nativity of Jesus 8An angel relates it to the shepherds, and many sing praises to God for it 15The shepherds glorify God 21Jesus is circumcised 22Mary purified 25Simeon and Anna prophesy of Jesus, 39who increases in wisdom, 41questions in the temple with the teachers, 51and is obedient to his parents
Greek Commentary for Luke 2:9
Stood by them [επεστη αυτοις] Ingressive aorist active indicative. Stepped by their side. The same word in Acts 12:7 of the angel there. Paul uses it in the sense of standing by in Acts 22:20. It is a common old Greek word, επιστημι ephistēmi sore afraid First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear. [source]
The angel [] More correctly an angel, as Rev. The Greek has no article. [source]
Came upon [ἐπέστη] The word is used in this sense in classical Greek, as well as in that of to stand by, which Rev. prefers here, as in Acts 12:7. In Luke 2:38 of this chapter, Rev. renders coming up. The rendering to come upon has a hostile flavor, as properly in Acts 17:5, where the verb is rendered assaulted; so that the Rev. rendering here is preferable. [source]
They were sore afraid [] Lit.,feared with great fear. [source]
Acts 12:7Stood by him [επεστη] Ingressive second aorist active indicative of επιστημι ephistēmi intransitive. This very form occurs in Luke 2:9 of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of επιστημι ephistēmi occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form απεστη apestē (departed from, from απιστημι aphistēmi stood off from) of the disappearance of the angel in Acts 12:10. [source]
Acts 26:13Above the brightness of the sun [υπερ την λαμπροτητα του ηλιου] Here alone not in Acts 9; 22, though implied in Acts 9:3; Acts 22:6, “indicating the supernatural character of the light” (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (Acts 26:16) blends together what Jesus said to him directly and the message of Jesus through Ananias (Acts 9:15). The word λαμπροτης lamprotēs old word, is here alone in the N.T. Shining round about me (περιλαμπσαν με perilampsan me). First aorist active participle of περιλαμπω perilampō common Koiné{[28928]}š verb, in N.T. only here and Luke 2:9. [source]
Acts 26:13Shining round about me [περιλαμπσαν με] First aorist active participle of περιλαμπω perilampō common Koiné{[28928]}š verb, in N.T. only here and Luke 2:9. [source]
Revelation 1:6Glory and dominion [ἡ δόξα καὶ τὸ κράτος] Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9,Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6,Ephesians 1:12,Ephesians 1:14,Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18,Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
Greek Commentary for Luke 2:9
Ingressive aorist active indicative. Stepped by their side. The same word in Acts 12:7 of the angel there. Paul uses it in the sense of standing by in Acts 22:20. It is a common old Greek word, επιστημι ephistēmi sore afraid First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear. [source]
Omitted by the best texts. [source]
More correctly an angel, as Rev. The Greek has no article. [source]
The word is used in this sense in classical Greek, as well as in that of to stand by, which Rev. prefers here, as in Acts 12:7. In Luke 2:38 of this chapter, Rev. renders coming up. The rendering to come upon has a hostile flavor, as properly in Acts 17:5, where the verb is rendered assaulted; so that the Rev. rendering here is preferable. [source]
Lit.,feared with great fear. [source]
Reverse Greek Commentary Search for Luke 2:9
See on Luke 2:9. [source]
Better, as Rev., stood by. See on Acts 4:1; and compare Luke 2:9. [source]
Ingressive second aorist active indicative of επιστημι ephistēmi intransitive. This very form occurs in Luke 2:9 of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of επιστημι ephistēmi occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form απεστη apestē (departed from, from απιστημι aphistēmi stood off from) of the disappearance of the angel in Acts 12:10. [source]
Here alone not in Acts 9; 22, though implied in Acts 9:3; Acts 22:6, “indicating the supernatural character of the light” (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (Acts 26:16) blends together what Jesus said to him directly and the message of Jesus through Ananias (Acts 9:15). The word λαμπροτης lamprotēs old word, is here alone in the N.T. Shining round about me (περιλαμπσαν με perilampsan me). First aorist active participle of περιλαμπω perilampō common Koiné{[28928]}š verb, in N.T. only here and Luke 2:9. [source]
First aorist active participle of περιλαμπω perilampō common Koiné{[28928]}š verb, in N.T. only here and Luke 2:9. [source]
See Luke 21:34, Luke 21:36. Often in N.T. of a person coming suddenly upon another; as Luke 2:9; Luke 24:4; Acts 4:1; Acts 12:7. [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]