5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
19 There was a certain rich man, which …
In Luke 17:34, one will be taken and one will be left, how will that be determined? (Finis J. Dake)
– The meaning of παρασκευή (‘day of preparation’)
– Re. The Passover: Why do Christians Assert the Calendar Day Began at Sunset?
– Re. The Crucifixion: Possible to Correlate Timekeeping and Calendar Days?
– Historical Evidence that the Sabbath Rest Began at Sunset – Prohibiting Work During the Preceding Night?
1. Question – Word Study, Greek Semantics
Why is ἐπιφώσκω, (Dawn) translated completely differently in Matthew and Luke?
- Are there any other examples of “Sabbath Dawning” used – ever?
- Are there any examples of “Dawning” used with a “Night Event”?
- ἐπιφώσκω Idiomatic for “Sunset”?: Are there any examples of this?
- Can idioms mean the exact opposite of the plain meaning, StackExchange Question?
2. The Texts
NASB / Interlinear Matthew 28:1 – Now after the Sabbath, as it began to dawn, (ἐπιφωσκούσῃ) toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave.
NASB, Luke 23:54, Interlinear – It was the preparation day, and the Sabbath was about to begin, (dawn?, ἐπέφωσκεν).
In English, the Idiom Seems Counter-Intuitive:
English Analogy: The Dawn of Christmas Eve.
A couple of recent questions regarding Satan/devil on this site, has prompted me to ask a related question.
In Luke 10:17 after the seventy-two returned,they say to Jesus (NIV),
“Lord,even the demons submit to us in your…
When Jesus was “presented” in Jerusalem by Mary and Joseph, the sacrifice made was “a pair of turtledoves or two young pigeons”:
Luke 2: 22 When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 23 (as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the Lord”), 24 and to offer a sacrifice according to that which is said in the law of the Lord, “A pair of turtledoves, or two young pigeons.”
But in Matthew when the Magi found Jesus:
Matthew 2: 11 They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh.
Why such an offering when they were given such gifts?
The gospels seem to attribute the conception of Jesus to holy breath (το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου):
ISV Mat 1:20 After he had thought about it, an angel of the Lord appeared
to him in a dream. “Joseph, son of David,” he said, “don’t be afraid
to take Mary as your wife, because what has been conceived in her is
from the Holy Spirit.
ISV Luke 1:34 Mary asked the angel, “How can this happen, since I have not
had relations with a man?” Luk 1:35 The angel answered her, “The
Holy Spirit will come over you, and the power of the Most High will
surround you. Therefore, the child will be holy and will be called
the Son of God.
Yet Jesus’ father is not “the power of the most high” but rather the most high himself AND David:
KJV Luk_1:32 He shall be great, and shall be called the Son of the
Highest: and the Lord God shall give unto him the throne of his
Why isn’t the breath/spirit considered Jesus’ father? In these gospel passages is the breath/spirit a person? Or God’s “power” and creative “organ”?
This is the BDAG entry for the verb which appears in Matthew 1:20 as “conceived”:
γεννάω fut. γεννήσω; 1 aor. ἐγέννησα; pf. γεγέννηκα. Pass.: fut. pl.
γεννηθήσεσθε Sir 41:9; 1 aor. ἐγεννήθην; pf. γεγέννημαι (Pind.,
Hdt.+).—See ARahlfs, Genesis 1926, 39. Gener., to cause someth. to
come into existence, primarily through procreation or parturition. ①
become the parent of, beget ⓐ by procreation (oft. LXX, fr. Gen 4:18
on) Mt 1:2–20 (cp. Diod S 4, 67, 2–68, 6, the genealogy of the
Aeolians: 67, 4 Ἄρνη ἐγέννησεν Αἰόλον κ. Βοιωτόν; 67, 7 Ἱππάλκιμος
ἐγέννησε Πηνέλεων; 68:1 Σαλμωνεὺς ἐγέννησε θυγατέρα … Τυρώ; 68, 3
Ποσειδῶν ἐγέννησε Πελίαν κ. Νηλέα; 68, 6 Νηλεὺς παῖδας ἐγέννησε
δώδεκα. Interchanged with ἐγέννησε are ἐτέκνωσε, ἦν υἱός, παῖδες
ἐγένοντο, etc.; cp. PMich 155, 7. The continuity is not formalized to
the degree in Mt, but in Diod S 4, 69, 1–3 ἐγέννησε is repeated six
times in a short space, and 4, 75, 4f ἐγέννησε occurs four times with
the names of fathers and sons; Did., Gen. 144, 27); Ac 7:8, 29. ἐκ w.
gen. of the mother (Hdt. 1, 108, 2; Diod S 4, 2, 1; 4, 62, 1; Palaeph.
44; PLond V, 1730, 10 οἱ ἐξ αὐτῆς γεννηθέντες υἱοί; Tob 1:9; 2 Esdr
10:44; Demetr.: 722 Fgm. 2, 2 Jac.; TestJob 1:6; Jos, Ant. 12, 189) Mt
1:3, 5f.—Pass. be fathered (Orig., C. Cels. 8, 66, 23) ἐκ τῆς
παιδίσκης κατὰ σάρκα w. the slave-woman, according to the flesh (i.e.
in line with human devising; opp. διʼ ἐπαγγελίας) Gal 4:23. ὁ κατὰ
σάρκα γεννηθείς he that was fathered by human design, opp. ὁ κατὰ
πνεῦμα he that was fathered by the Spirit’s design, i.e. in keeping
with the divine promise, vs. 23) vs. 29. τὸ ἐν αὐτῇ γεννηθὲν ἐκ
πνεύματός ἐστιν that which is conceived in her is of the Spirit Mt
1:20 (τὸ γεννηθέν of that which is yet unborn: Diod S 17, 77, 3). Here
the male principle is introduced by ἐκ (Lucian, Dial. Deor. 20, 14 ἐκ
κύκνου γεγεννημένη; Phlegon: 257 Fgm. 36, 2, 4 Jac.; Ps-Callisth. 1,
30, 3 ἐξ Ἄμμωνος ἐγεννήθη; TestSim 2:2) as J 1:13 (ἐγενήθ. P75et al.);
but in 3:6 the imagery is complex, involving a maternal aspect in vs.
4. W. ἀπό (En 15:8 οἱ γίγαντες οἱ γεννηθέντες ἀπὸ τ. πνευμάτων κ. σαρκός) ἀφʼ ἑνὸς ἐγεννήθησαν they were fathered by one man Hb 11:12
(numerous edd. ἐγενήθησαν). ἐκ πορνείας οὐ γεγεννήμεθα (v.l.
ἐγεννήθημεν) J 8:41 (cp. StudPal XX, 4, 30 ἐξ ἀγράφων γάμων
γεγεννῆσθαι). ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος you’re a born sinner,
totally! 9:34.—Lk 1:35 (where mng. 2 is also prob. [as in τὸ
γεννώμενον Philo, Plant. 15]. S. AFridrichsen, SymbOsl 6, 1928, 33–36;
HAlmqvist, Plut. u. d. NT ’46, 60f). ⓑ by exercising the role of a
parental figure, ext. of 1a (Philo, Leg. ad Gai. 58 μᾶλλον αὐτὸν τῶν
γονέων γεγέννηκα), of a teacher on pupils ἐν Χ. Ἰ. διὰ τοῦ εὐαγγελίου
ὑμᾶς ἐγέννησα I became your father as Christians through the gospel 1
Cor 4:15; Phlm 10 (s. Ltzm. and JWeiss on 1 Cor 4:15; ADieterich,
Mithraslit. 1903, 146ff).—Pass. ἐκ (τοῦ) θεοῦ γεννᾶσθαι J 1:13 (on the
rdg. of the Lat. ms. b, s. JPryor, NovT 27, ’85, 296–318); 1J 2:29;
3:9; 4:7; 5:1, 4, 18. On γεννᾶσθαι ἐξ ὕδατος κ. πνεύματος J 3:5 cp.
1QS 4:20–22 and s. YYadin, JBL 74, ’55, 40–43. Also ἄνωθεν γ. J 3:3,
7. πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ everyone who loves the father (=God) loves the child (=Christ or one’s
fellow Christian) 1J 5:1 (on γεννᾶσθαι ἐκ θεοῦ s. Hdb. on J 3:3 and 1J
3:9 and the sources and lit. listed there; s. also παλιγγενεσία). Cp.
σήμερον γεγέννηκά σε (Ps 2:7) 1 Cl 36:4; GEb 18, 37; Ac 13:33 (held by
some to have been the orig. rdg. Lk 3:22 v.l.; s. JHillmann, Die
Kindheitsgesch. Jesu nach Lucas: Jahrbücher f. Protestantische
Theologie 17/2, 1891, 192–261; HUsener, D. Weihnachtsfest2 1911,
38ff); Hb 1:5; 5:5. p 194 ② to give birth to, bear (Aeschyl.,
Suppl. 48; X., De Rep. Lac. 1, 3; Lucian, Sacrif. 6; Plut., Mor., 3c;
Ps.-Callisth. 1, 9, 2 ἐκ θεοῦ γεννήσασα παῖδα=a woman who has borne a
child to a god; BGU 132 II, 5; Judg 11:1 B; Is 66:9; 4 Macc 10:2) Lk
1:13, 57; 23:29; J 16:21 w. τίκτειν; AcPl Ha 8, 28 εἰς δουλείαν
γεννῶσα who bears children for slavery Gal 4:24. Pass. be born (ἐκ
παρθένου Did., Gen. 96, 13) ἐγεννήθη Μωϋσῆς Ac 7:20; cp. Hb 11:23.
γεγεννημένος ἐν Ταρσῷ Ac 22:3; μήπω … γεννηθέντων Ro 9:11; πρὶν ἡμᾶς
γεννηθῆναι before we were born 1 Cl 38:3. εἰς τὸν κόσμον come into the
world J 16:21; Mt 2:1, 4; 19:12; 26:24 (=1 Cl 46:8); Mk 14:21 (cp. En
38:2); Lk 1:35 (1a is also prob.; a v.l. adds ἐκ σοῦ, which can be
rendered ‘the child to whom you give birth’). ἐκ Μαρίας ἐγεννήθη
AcPlCor 1:14; 2:5 (cp. Mt 1:16); J 3:4; 9:2, 19f, 32; IEph 18:2; ITr
11:2; ἀληθῶς γ. be in fact born (in opp. to Docetism) 9:1. γεγεννημένα
(v.l. γεγενημένα) εἰς ἅλωσιν 2 Pt 2:12. εἰς τοῦτο for this purpose J
18:37. διάλεκτος ἐν ᾑ ἐγεννήθημεν the language in which we were born
i.e., which we have spoken fr. infancy Ac 2:8. ἐγὼ δὲ καὶ γεγέννημαι
but I was actually born a Roman citizen 22:28. οὗτος ἐγεννήθη βασιλεύς
born a king GJs 20:4 codd. γεννῶνται και γεννῶσιν Lk 20:34 v.l. ③ to
cause someth. to happen, bring forth, produce, cause, fig. of various
kinds of production (Pla. et al.; Polyb. 1, 67, 2 στάσις ἐγεννᾶτο;
Philo, De Jos. 254; Jos., Ant. 6, 144) 2 Ti 2:23.—γ. καρπόν produce
fruit (Philo, Op. M. 113) ITr 11:1. Forged writing γεγεννημένον for
γεγενημένον GJs 24:3.—B. 280. DELG s.v. γίγνομαι p. 222. M-M. TW.
Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon
of the New Testament and other early Christian literature (3rd ed.,
pp. 193–194). Chicago: University of Chicago Press.
In Luke 1, we read very similar accounts of two births foretold. In the first, the angel Gabriel tells Zechariah that his wife Elizabeth will bear a son to be named John. In the second, Mary is told by Gabriel that she will c…
The boy Jesus was in Jerusalem for three days before being found by his parents:
After three days they found him in the temple courts, sitting among
the teachers, listening to them and asking them questions. (Luke 2:4…
When Mary heard from the angel Gabriel that Elizabeth was in her 6th month of pregnancy, Mary quickly left to join her. As the two greeted and the baby John leaped for joy in her womb, Elizabeth was filled with the Holy Spirit and couldn’t believe Mary would come to her that she exclaimed
Luke 1:42-45 “Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that the Lord would fulfill his promises to her!”
After noting the three had all that excitement and gratefulness, we soon read the following verses in an interesting order:
Luke 1:56 Mary stayed with Elizabeth for about 3 months and then returned home.
Luke 1:57-58 When it was time for Elizabeth to have her baby, she gave birth to a son. Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy.
Q: When Mary left to go home, Elizabeth would have been in about her 9th month of pregnancy (6th month + “about 3 months” she stayed). With the author having written verses 56 through 58 in that order, was he saying Mary actually left Elizabeth before John was born?
A Courageous Disciple #1 Lesson 2 from the series, “Discipleship” Reading in Luke 9:23 & 24 (23) “And he said to them all, If…