KJV: Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
YLT: saying, 'Where is he who was born king of the Jews? for we saw his star in the east, and we came to bow to him.'
Darby: Where is the king of the Jews that has been born? for we have seen his star in the east, and have come to do him homage.
ASV: Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him.
| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| Ποῦ | Where |
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Parse: Adverb Root: ποῦ Sense: somewhere. |
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| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τεχθεὶς | having been born |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: τίκτω Sense: to bring forth, bear, produce (fruit from the seed). |
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| βασιλεὺς | King |
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Parse: Noun, Nominative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίων | Jews |
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Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| εἴδομεν | We saw |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: εἶδον Sense: to see with the eyes. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀστέρα | star |
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Parse: Noun, Accusative Masculine Singular Root: ἀστήρ Sense: a star. |
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| ἀνατολῇ | east |
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Parse: Noun, Dative Feminine Singular Root: ἀνατολή Sense: a rising (of the sun and stars). |
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| ἤλθομεν | are come |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἔρχομαι Sense: to come. |
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| προσκυνῆσαι | to worship |
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Parse: Verb, Aorist Infinitive Active Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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Greek Commentary for Matthew 2:2
This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words “in the east” are probably to be taken with “we saw” i.e. we were in the east when we saw it, or still more probably “we saw his star at its rising” or “when it rose” as Moffatt puts it. The singular form here The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (Journal of Theological Studies, 1902, p. 524) “refers to the Magian belief that a star could be the fravashi, the counterpart or angel (cf. Matthew 18:10) of a great man” (McNeile). They came to worship the newly born king of the Jews. Seneca (Epistle 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (Deuteronomy Divin. i. 47) “refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born” (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God‘s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact. [source]
Literally,the rising. Some commentators prefer to render at its rising, or when it rose. In Luke 1:78, the word is translated dayspring, or dawn. The kindred verb occurs in Matthew 4:16, “light did spring up ” ( ἀνέτειλεν ) [source]
Reverse Greek Commentary Search for Matthew 2:2
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
Do not have this habit See note on Matthew 2:11 for the word “treasure.” Here there is a play on the word, “treasure not for yourselves treasures.” Same play in Matthew 2:20 with the cognate accusative. In both verses humin is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: “Do not treasure to you treasures.” [source]
The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; Matthew 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes “life in the distinctness of individual existence” (Cremer). See further on ψυχικός , spiritual, 1 Corinthians 15:44. [source]
See on Matthew 2:23. [source]
Lit., the rising. The word occurs in the Septuagint as a rendering of branch, as something rising or springing up, by which the Messiah is denoted (Isaiah 60:1; Malachi 4:2. This latter is the sense here. See on Matthew 2:2. Wyc. has he springing up from on high. [source]
See note on Matthew 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Matthew 2:13-23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Matthew 2:1-12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke 2:8-28). The two Gospels supplement each other. [source]
Neat Greek idiom with ωστε hōste for intended result, “so as to cast him down the precipice.” The infinitive alone can convey the same meaning (Matthew 2:2; Matthew 20:28; Luke 2:23). Κρημνος Krēmnos is an overhanging bank or precipice from κρεμαννυμι kremannumi to hang. Κατα Kata is down. The verb occurs in Xenophon, Demosthenes, lxx, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt. [source]
Eyebrow Past perfect indicative, stood built.That they might throw him down headlong Neat Greek idiom with ωστε hōste for intended result, “so as to cast him down the precipice.” The infinitive alone can convey the same meaning (Matthew 2:2; Matthew 20:28; Luke 2:23). Κρημνος Krēmnos is an overhanging bank or precipice from κρεμαννυμι kremannumi to hang. Κατα Kata is down. The verb occurs in Xenophon, Demosthenes, lxx, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt. [source]
Not implying a place of great size or importance. Compare John 11:54; Matthew 2:23. [source]
The only passage in scripture where this term is used to denote the Christians. See on Matthew 2:23. [source]
Present passive participle as in Acts 6:3. Cf. the other centurion in Luke 7:4. Nation (ethnous). Not laou for the speakers are Gentiles. Was warned First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
Future active indicative of ανακαμπτω anakamptō old verb to bend back, turn back (Matthew 2:2). [source]
The Nazarene, not in Acts 9:5; Acts 26:15 and here because Jesus is mentioned now for the first time in the address. The form Ναζωραιος Nazōraios as in Matthew 2:23 (which see) is used also in Acts 24:5 for the followers of Jesus instead of Ναζαρηνος Nazarēnos as in Mark 1:24, etc. (which see). [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
First aorist passive infinitive of συναγω sunagō old verb, probably here to meet together as in Matthew 28:12. In Acts 14:27 the verb is used of gathering together the church, but here εν τηι εκκλησιαι en tēi ekklēsiāi excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching And that the disciples were called Christians first in Antioch (χρηματισαι τε πρωτως εν Αντιοχειαι τους ματητας Χριστιανους chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive χρηματισαι chrēmatisai is also a subject of εγενετο egeneto and is added as a separate item by the use of τε te rather than και kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα chrēma from χραομαι chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς Herodianus (Matthew 22:16, ερωιδιανοι Herōidianoi followers of Herod), Χαεσαριανυς Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
This first active infinitive χρηματισαι chrēmatisai is also a subject of εγενετο egeneto and is added as a separate item by the use of τε te rather than και kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα chrēma from χραομαι chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς Herodianus (Matthew 22:16, ερωιδιανοι Herōidianoi followers of Herod), Χαεσαριανυς Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine a.d. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew 2:22). Put forth his hands (επεβαλεν τας χειρας epebalen tas cheiras). Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. To afflict First aorist active infinitive of κακοω kakoō old word to do harm or evil to Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. [source]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
See on Nazarene, Matthew 2:23. Root is a sprout from the root. [source]
An old word in various senses like χρηματιζω chrēmatizō only here in N.T. See this use of the verb in Matthew 2:12, Matthew 2:22; Luke 2:26; Acts 10:22. [source]
First aorist passive participle of χρηματιζω chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι eulabeomai old verb from ευλαβης eulabēs (from ευ eu and λαβειν labein to take hold well or carefully), to show oneself ευλαβης eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
Perfect active indicative of διδωμι didōmi state of completion, “the endowment of the receiver” (Vincent).That we should be called (ινα κλητωμεν hina klēthōmen). Sub-final use of ινα hina with the first aorist passive subjunctive of καλεω kaleō to call or name, as in Matthew 2:23.Children As in John 1:12 and with an allusion to γεγεννηται gegennētai in 1 John 2:29 in an effort “to restore the waning enthusiasm of his readers, and to recall them to their first love” (Brooke).And such we are (και εσμεν kai esmen). “And we are.” A parenthetical reflection characteristic of John (και νυν εστιν kai nun estin in John 5:25 and και ουκ εισιν kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not Second aorist active indicative of γινωσκω ginōskō precisely the argument in John 15:18. [source]
Sub-final use of ινα hina with the first aorist passive subjunctive of καλεω kaleō to call or name, as in Matthew 2:23. [source]
Rev., more literally, the sunrising. See on Matthew 2:2; see on Luke 1:78. Compare Ezekiel 43:2. [source]
See on Nazarene, Matthew 2:23. [source]
Compare Isaiah 11:1, Isaiah 11:10. See on Nazarene, Matthew 2:23. [source]
See on Matthew 2:2, and see on day-spring, Luke 1:78. See the tribes arranged by gates in Ezekiel 48:31-34. [source]
The star, that of the morning. One of John's characteristic constructions. See on 1 John 4:9. The reference is, most probably, to Christ himself. See Revelation 22:16. He will give Himself. This interpretation falls in with the promise of power over the nations in Revelation 2:26. The star was the ancient emblem of sovereignty. See Numbers 24:17; Matthew 2:2. “It was the symbol of sovereignty on its brighter and benignant side, and was therefore the fitting and necessary complement of the dread attributes that had gone before. The king came not only to judge and punish, but also to illumine and cheer” (Plumptre). Compare 2 Peter 1:19. [source]
Lit., as Rev., from the sunrising. See on Matthew 2:2; and see on dayspring, Luke 1:78. [source]
First aorist (prophetic) passive of χηραινω xērainō (Revelation 14:15). Cf. Zechariah 10:11.That may be made ready (ινα ετοιμαστηι hina hetoimasthēi). Purpose clause with ινα hina and the first aorist passive of ετοιμαζω hetoimazō Common verb in Rev (Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 12:6; Revelation 19:7; Revelation 21:2).The way for the kings Objective genitive βασιλεων basileōn come from the sunrising “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day. [source]
Objective genitive βασιλεων basileōn come from the sunrising “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day. [source]
See Revelation 4:5; Matthew 2:2, perhaps a meteor, striking at the fresh-water supply (rivers ποταμων potamōn springs πηγας pēgas) as in the first Egyptian plague also. [source]