Luke 2:1

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Luke 2:1 in Multiple Translations

Berean Standard Bible BSB

Now in those days a decree went out from Caesar Augustus that a census should be taken of the whole empire.

King James Version KJV

And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed.

American Standard Version ASV

Now it came to pass in those days, there went out a decree from Cæsar Augustus, that all the world should be enrolled.

Bible in Basic English BBE

Now it came about in those days that an order went out from Caesar Augustus that there was to be a numbering of all the world.

Free Bible Version FBV

It was the time when Caesar Augustus issued a decree that there should be a census of everyone in the Roman Empire.

Geneva Bible 1599 GNV

And it came to passe in those dayes, that there came a decree from Augustus Cesar, that all the world should be taxed.

Young's Literal Translation YLT

And it came to pass in those days, there went forth a decree from Caesar Augustus, that all the world be enrolled —

World English Bible WEB

Now in those days, a decree went out from Caesar Augustus that all the world should be enrolled.

Noah Webster Bible WBS

And it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed.

Douay-Rheims 1899 DRV

And it came to pass, that in those days there went out a decree from Caesar Augustus, that the whole world should be enrolled.

Translation for Translators T4T

About that time the Emperor Augustus commanded that ◄his officials must write down the names/a census be taken► of all the people who lived in countries controlled by the Roman government {that the Roman government controlled}, so that the government could collect taxes from them.

Plain English Version PEV

About the time that John was born, the biggest boss over all those countries was called Augustus. He sent a message to everyone in every country. He said, “The government bosses in every town have to write down everyone’s name on a big list, and make them pay tax money.” So everyone had to go back to their home town and put their names on the list there. (At that time a man called Quirinius was the government boss over Syria country.)

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Berean Amplified Bible — Luke 2:1

BAB

Word Study

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Luke 2:1 Interlinear (Deep Study)

BIB

GRK εγενετο δε εν ταις ημεραις εκειναις εξηλθεν δογμα παρα καισαρος αυγουστου απογραφεσθαι πασαν την οικουμενην

εγενετο ginomai G1096 to be Verb-2ADI-3S

δε de G1161 then Conj

εν en G1722 in/on/among Prep

ταις ho G3588 the/this/who Art-DPF

ημεραις hēmera G2250 day Noun-DPF

εκειναις ekeinos G1565 that Dem-DPF

εξηλθεν exerchomai G1831 to go out Verb-2AAI-3S

δογμα dogma G1378 decree Noun-NSN

παρα para G3844 from/with/beside Prep

καισαρος Kaisar G2541 Caesar Noun-GSM

αυγουστου Augoustos G828 Augustus Noun-GSM

απογραφεσθαι apographō G583 to register Verb-PEN

πασαν pas G3956 all Adj-ASF

την ho G3588 the/this/who Art-ASF

οικουμενην oikoumenē G3625 world Noun-ASF

Greek Word Study

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Greek Word Reference — Luke 2:1

εγενετο ginomai G1096 "to be" Verb-2ADI-3S

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ταις ho G3588 "the/this/who" Art-DPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ημεραις hēmera G2250 "day" Noun-DPF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

εκειναις ekeinos G1565 "that" Dem-DPF

This word means 'that one' or 'that thing', as in Luke 18:14. It's used to point out a specific person or object. In the Bible, it helps distinguish between different things or people.

Definition: ἐκεῖνος, -η, -ο (ἐκεῖ), [in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;] demonstr. pron., that person or thing (ille), implying remoteness as compared with οὗτος (hic); __1. absol., emphatic he, she, it: opposite to οὗτος, Luk.18:14, Jas.4:15; ἡμεῖς, Heb.12:25; ὑμεῖς, Mrk.4:11; ἄλλοι, Jhn.9:9; ἐγώ, Jhn.3:30; to persons named, Mk 16:[10, 13, 20], Jhn.2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jhn.7:11 9:28; with respect, of Christ, 1Jo.2:6 3:3, al.; referring to a preceding noun, Mrk.16:[10], Jhn.7:45; resumption of a participial subject, Jhn.1:33 9:37 10:1, Rom.14:14, al. (on its reference in Jhn.19:35, see Westc, in l.; Moffatt, Intr., 568; Sanday, Fourth Gospel, 77ff.). __2. As adj., joined, like οὗτος, to a noun with the article: Mat.7:25, Mrk.3:24, Jhn.18:15, al.; esp. of time, past or future: ἐν τ. ἡμέραις ἐ., Mat.3:1, Mrk.1:9, Act.2:18" (LXX), al.; ἐν ἐ. τ. ἡμέρᾳ, esp of the Parousia, Mat.7:22, Luk.6:23, 2Th.1:10, 2Ti.1:12; adverbially, ἐκεινής (sc. ὁδοῦ) = cl. ἐκεινῇ (Bl., §36, 13), that way, Luk.19:4. (AS)

Usage: Occurs in 247 NT verses. KJV: he, it, the other (same), selfsame, that (same, very), X their, X them, they, this, those See also: 1 Corinthians 9:25; John 11:53; Hebrews 3:10.

εξηλθεν exerchomai G1831 "to go out" Verb-2AAI-3S

To go out or come out of a place, as in Matthew 10:11 and Mark 1:35, where Jesus and his disciples went out to preach. This word is also used in John 13:30, where Judas went out into the night. It can also mean to spread out or proceed from a place.

Definition: ἐξέρχομαι, [in LXX chiefly and very frequently for יצא, also for עלה ,בּוֹא, etc. ;] depon., to go, or come out of: Mat.10:11, Mrk.1:35, Jhn.13:30, al.; with inf., Mat.11:8, Mrk.3:21, Luk.7:25, 26 Act.20:8; id. before ἐπί, Mat.26:55, al.; εἰς, Mrk.1:38; ἵνα, Rev.6:2; ἐ. before ἐκ (cl. with genitive loc.), Mrk.5:2, Jhn.4:30, al.; ἔξω, with genitive, Mat.21:17, Mrk.14:68, Act.16:13, Heb.13:13; ἀπό, Mrk.11:12, Luk.9:5, Php.4:15; ἐκεῖθεν, Mat.15:21, Mrk.6:1, Luk.9:4, al.; of demons expelled, before ἐκ (ἀπό), with genitive of person(s), Mrk.1:25, 26 5:8, Luk.4:35, al.; of prisoners released, Mat.5:26, Act.16:40; ptcp., ἐξελθών, with indic., of verb of departure (cf. Dalman, Words, 20f.), Mat.8:32 15:21 24:1, Mrk.16:8, Luk.22:39, Act.12:9, 17 al. Metaphorical, __(a) of persons: 2Co.6:17, 1Jn.2:19; of birth or origin, Mat.2:6 (LXX), Heb.7:5 (cf . Gen.35:11); of escape from danger, ἐκ τ. χειρὸς αὐτῶν, Jhn.10:39; of public appearance, 1Jn.4:1; __(b) of things: Mat.24:27; esp. of utterances, reports, proclamations: φωνή, Rev.16:17 19:5; φήμη, Mat.9:26, Luk.4:14; ἀκοή, Mrk.1:28; λόγος, Jhn.21:23; δόγμα, Luk.2:1 (cf. δι-εξέρχομαι). (AS)

Usage: Occurs in 217 NT verses. KJV: come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad See also: 1 Corinthians 5:10; Luke 9:5; Hebrews 3:16.

δογμα dogma G1378 "decree" Noun-NSN

A decree is a law or ordinance, like the Roman rulers' decree in Luke 2:1 or the Jewish law in Ephesians 2:15. It refers to a formal rule or command.

Definition: δόγμα, -τος, τό (δοκέω), [in LXX chiefly for דָּת, טְעֵם ;] __1. an opinion. __2. A public decree, ordinance: of Roman rulers, Luk.2:1, Act.17:7; of the Jewish law, Eph.2:15, Col.2:14; of the Apostles, Act.16:4 (Cremer, 205).† (AS)

Usage: Occurs in 5 NT verses. KJV: decree, ordinance See also: Acts 16:4; Colossians 2:14; Luke 2:1.

παρα para G3844 "from/with/beside" Prep

Means 'from' or 'beside', indicating the source or origin of something, as seen in Mark 14:43 and John 15:26. It can also mean 'at' or 'in the vicinity of' something. Used to show the relationship between people or things.

Definition: παρά, prep. with genitive, dative, accusative, with radical sense, beside. __I. C. genitive of person(s), from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל ,מִיַד ,מִלִּפְנֵי ;] after verbs of motion, Mrk.14:43, Luk.8:49, Jhn.15:26, al.; after verbs of seeking, receiving, hearing, etc., Mrk.8:11 12:2, Jhn.4:9, 52 10:18, Php.4:18, 2Ti.1:18, Jas.1:7, al.; after passive verbs, of the agent (like ὑπό), Mat.21:42, Mrk.12:11, Luk.1:37; absol., οἱ παρ᾽ αὐτοῦ, his family, his kinsfolk, Mrk.3:21 (cf. M, Pr., 106f.; Field, Notes, 25f.; Swete, in l.); τὰ παρ᾽ αὐτῆς (αὐτῶν, ὑμῶν, one's means, wealth, Mrk.5:26, Luk.10:7, Php.4:18. __II. C. dative of person(s) (exc. Jhn.19:25, π. τ. σταυρῷ), by the side of, beside, by, with, [in LXX for בְּעֵינֵי ,בְּיַד ,אֵצֶל ;] Luk.11:37 19:7, Jhn.1:40 4:40, Act.28:14, al.; παρ᾽ ἑαυτῷ, at home, 1Co.16:2; with dative pl., among, Mat.22:25, Col.4:16, al.; metaphorically, Mat.19:26, Mrk.10:27, Luk.1:30, Rom.2:13, Jas.1:27, al. __III. C. accusative, of motion by or towards, [in LXX for בְּעֵבֶר ,עַל יַד ,אֵצֶל ;] __1. of place, by the side of, beside, by, along: Act.10:32, Heb.11:12; after verbs of motion, Mat.4:18, Mrk.4:4, Luk.8:5, Act.4:35, al.; after verbs of rest, Mat.13:1, Mrk.5:21, Luk.8:35, al. __2. beside, beyond, metaphorically; __(a) beyond, against, contrary to: Act.18:13, Rom.1:26 4:18 11:24, al.; except, 2Co.11:24; __(b) beyond, above, in comparison with: Luk.3:13, Rom.12:3 14:5, Heb.1:4, 9 3:3, al.; __(with) on account of: 1Co.12:15, 16. __IV. In composition: beside, to (παραλαμβάνω, παράγω), at hand (πάρειμι), from (παραρρέω), amiss (παρακούω), past (παρέρχομαι), compared with (παρομοιάζω), above measure (παροργίζω). (AS)

Usage: Occurs in 189 NT verses. KJV: above, against, among, at, before, by, contrary to, X friend, from, + give (such things as they), + that (she) had, X his, in, more than, nigh unto, (out) of, past, save, side…by, in the sight of, than, (there-)fore, with See also: 1 Corinthians 3:11; John 7:51; 1 Peter 2:4.

καισαρος Kaisar G2541 "Caesar" Noun-GSM

Caesar was a title for the Roman emperor, used in the Bible to refer to the ruling power. It appears in Matthew 22:17, Luke 2:1, and Acts 25:8, showing the intersection of faith and politics.

Definition: Καῖσαρ, -αρος, ὁ Cæsar: Mat.22:17, Luk.2:1, Jhn.19:12, Act.25:8 ff., al (AS)

Usage: Occurs in 24 NT verses. KJV: Cæsar See also: Acts 11:28; Luke 2:1; Philippians 4:22.

αυγουστου Augoustos G828 "Augustus" Noun-GSM

Augustus was a title given to the Roman Emperor, mentioned in Luke 2:1 as the ruler during Jesus' birth.

Definition: Αὔγουστος, -ου, ὁ (Lat.), Augustus, the Roman Emperor: Luk.2:1 (cf. Σεβαστός; and see MM, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: Augustus See also: Luke 2:1.

απογραφεσθαι apographō G583 "to register" Verb-PEN

To register or enroll is what this verb means, as in Luke 2:1-5 where people had to sign up to pay taxes. It involves writing down names on a list. This was a requirement for everyone.

Definition: ἀπο-γράφω [in LXX: Jdg.8:14, Pro.22:20 (כָּתַב), I Est.8:30, 3Ma.2:29 3Mac 4:14 3Mac 6:34 3Mac 6:38 * ;] __1. to write out, copy. __2. to enrol; mid., to enrol oneself: Luk.2:1 (M, Pr., 162; but. see ICC, in l), Luk.2:3, 5; pass., Heb.12:23 (see reff, see word ἀπογραφή ).† (AS)

Usage: Occurs in 4 NT verses. KJV: tax, write See also: Hebrews 12:23; Luke 2:3; Luke 2:5.

πασαν pas G3956 "all" Adj-ASF

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οικουμενην oikoumenē G3625 "world" Noun-ASF

The world, or land, refers to the inhabited earth, as mentioned in Luke 2:1 and Acts 11:28. This term can also specifically refer to the Roman Empire or the global community of people. The Bible uses this word to describe the earth and its inhabitants.

Definition: οἰκουμένη, -ης, ἡ (fern. Pres. pass. ptcp. of οἰκέω; sc. γῆ) [in LXX chiefly for תֵּבֵל, אֶרֶץ ;] the inhabited earth; __(a) in cl., the countries occupied by Greeks, as disting. from barbarian lands (Hdt., Dem., al.); __(b) in later writers, the Roman world: Luk.2:1, Act.11:28 24:5; by meton., of its inhabitants : Act.17:6 19:27; __(with) in LXX (Psa.23:1 71:8, al.) and NT, also of the whole inhabited world: Mat.24:14, Luk.4:5 21:26, Rom.10:18, Heb.1:6, Rev.3:10 16:14; by meton. (ut supr.), Act.17:31, Rev.12:9; __(d) of the Messianic age, ἡ οἰ. ἡ μέλλουσα = ὁ αἰὼ ὁ μέλλων: Heb.2:5.† (AS)

Usage: Occurs in 16 NT verses. KJV: earth, world See also: Acts 11:28; Luke 4:5; Hebrews 1:6.

Study Notes — Luke 2:1

Show Verse Quote Highlights

Context
Cross References
Luke 2:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 2:1
Jamieson-Fausset-Brown on Luke 2:1
Matthew Poole's Commentary on Luke 2:1
Trapp's Commentary on Luke 2:1
Ellicott's Commentary on Luke 2:1
Adam Clarke's Commentary on Luke 2:1
Cambridge Bible on Luke 2:1
Barnes' Notes on Luke 2:1
Whedon's Commentary on Luke 2:1
Sermons on Luke 2:1

Context — The Birth of Jesus

1Now in those days a decree went out from Caesar Augustus that a census should be taken of the whole empire.

2This was the first census to take place while Quirinius was governor of Syria. 3And everyone went to his own town to register.

Cross References

	Reference	Text (BSB)
1	Luke 3:1	In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,
2	Matthew 24:14	And this gospel of the kingdom will be preached in all the world as a testimony to all nations, and then the end will come.
3	Acts 25:21	But when Paul appealed to be held over for the decision of the Emperor, I ordered that he be held until I could send him to Caesar.”
4	Philippians 4:22	All the saints send you greetings, especially those from the household of Caesar.
5	Matthew 22:17	So tell us what You think: Is it lawful to pay taxes to Caesar or not?”
6	Romans 1:8	First, I thank my God through Jesus Christ for all of you, because your faith is being proclaimed all over the world.
7	Acts 11:28	One of them named Agabus stood up and predicted through the Spirit that a great famine would sweep across the whole world. (This happened under Claudius.)
8	Mark 14:9	And truly I tell you, wherever the gospel is preached in all the world, what she has done will also be told in memory of her.”
9	Acts 25:11	If, however, I am guilty of anything worthy of death, I do not refuse to die. But if there is no truth to their accusations against me, no one has the right to hand me over to them. I appeal to Caesar!”
10	Mark 16:15	And He said to them, “Go into all the world and preach the gospel to every creature.

Luke 2:1 Summary

This verse tells us that the Roman Emperor, Caesar Augustus, made a decree for a census to be taken of the whole empire. This means that everyone had to go to their hometown to register, which is why Joseph and Mary had to travel to Bethlehem, as we see in the next verses. This event was part of God's plan to bring about the birth of Jesus in Bethlehem, as prophesied in Micah 5:2-5, and it shows us that God is in control of all things, even the decisions of worldly leaders. Just like Joseph and Mary, we can trust in God's sovereignty and plan for our lives, as seen in Jeremiah 29:11 and Romans 8:28.

Frequently Asked Questions

Who was Caesar Augustus and why is he mentioned in this verse?

Caesar Augustus was the Roman Emperor at the time, and his decree for a census is significant because it sets the stage for the events that unfold in the life of Jesus, as prophesied in Micah 5:2-5 and Isaiah 9:6-7.

What was the purpose of the census mentioned in this verse?

The purpose of the census was likely for taxation and military conscription, as seen in other historical accounts, and it ultimately led to Joseph and Mary traveling to Bethlehem, fulfilling the prophecy in Micah 5:2-5.

How does this verse relate to the overall story of Jesus' birth?

This verse provides the historical and political context for the events surrounding Jesus' birth, highlighting God's sovereignty over the affairs of humanity, as seen in Romans 13:1-7 and Daniel 4:17.

What can we learn about God's sovereignty from this verse?

We can learn that God is in control of all things, including the decisions of worldly leaders, and that He uses these events to accomplish His purposes, as seen in Proverbs 21:1 and Isaiah 46:10.

Reflection Questions

How do I see God's sovereignty at work in my own life, even in the midst of difficult or challenging circumstances?
What are some ways that I can trust in God's plan, even when I don't understand the bigger picture?
How can I apply the concept of God's sovereignty to my daily decisions and actions?
What are some ways that I can surrender my will to God's, just as Mary did in Luke 1:38, and trust in His goodness and wisdom?

Gill's Exposition on Luke 2:1

And it came to pass in those days,.... When John the Baptist was born, and Christ was conceived, and his mother pregnant with him, and the time of his birth drew on.

Jamieson-Fausset-Brown on Luke 2:1

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.

Matthew Poole's Commentary on Luke 2:1

LUKE CHAPTER 2 Augustus taxes all the Roman empire: Joseph goeth with Mary to be taxed at Bethlehem. ,7 The birth of Christ. An angel bringeth news thereof to the shepherds: the heavenly host praise God. The shepherds, finding it to be as the angel had said, glorify God. The circumcision of Christ. The purifying of Mary. Simeon’ s prophecy, and Anna’ s, concerning Christ. ,40 Jesus groweth, and increases in wisdom. At twelve years of age he goeth with his parents to Jerusalem, and questions with the doctors in the temple, ,52 he is obedient to his parents. Ver. 1-3. Octavius Caesar (called Augustus, for his prosperous achievements) was the first Roman emperor properly so called, (for Julius Caesar had but the title of perpetual dictator), in the forty-second year of whose reign Christ was born, (Josephus saith, in the one and thirtieth year, Antiq. cap. 10.), Herod the Great being at that time king of Judea, being so declared by the senate of Rome near forty years before. It was the custom of the Romans to take a particular account of the numbers and qualities of all persons inhabiting countries under their jurisdiction, in order to the laying of taxes upon them. About the time of the birth of Christ there was a decree issued from the Roman emperor for such a census or account to be taken of the Jews, who, some think, are here only understood by the term, all the world; others think that it was a decree which reached all that part of the world which was subject to the Roman emperor. This trust it seemeth was committed to Cyrenius, governor of Syria; whether he was at that time governor, or afterwards made governor, and at this time only a commissioner for this business, is not agreed. That this Cyrenius was the same whom the Roman historians call Quirinius is pretty well agreed. Great endeavours are used to reconcile what Luke saith here to Josephus and the Roman historians, who make Varus, not Quirinius, at this time the president of Syria. Those who desire to be satisfied as to those things may read Mr. Pool’ s Synopsis Criticorum upon this text, &c. Where civil historians differ from what we have in holy writ, we are obliged to believe them mistaken, not the penmen of holy writ, who were guided by an infallible Spirit. Leaving therefore those disputes, and in what sense this census is called the first, or is said to be first begun, when Cyrenius or Quirius was president, as being of no great concern, (for other historians grant Quirinius at this time a commissioner with Caius Caesar, and within ten years after president, in succession to Varus), let us rather herein observe the wonderful providence of God in the ordering of things for the fulfilling of his word, while we think of no such things, to which purpose doubtless this is premised by the evangelist.

Trapp's Commentary on Luke 2:1

2 (And this taxing was first made when Cyrenius was governor of Syria.) Ver. 2. When Cyrenius, &c.] Quirinus, the Latin writers call him. Now that the sceptre was departed, Shiloh came.

Ellicott's Commentary on Luke 2:1

II. (1) There went out a decree.—The passage that follows has given rise to almost endless discussion. The main facts may be summed up as follows:—(1) The word “taxed” is used in its older English sense of simple “registration,” and in that sense is a true equivalent for the Greek word. The corresponding verb appears in Hebrews 12:23. It does not involve, as to modern ears it seems to do, the payment of taxes. The “world” (literally, the inhabited world, οἰκουμένη, �cumenθ,—the word from which we form the word “�cumenical” as applied to councils) is taken, as throughout the New Testament, for the Roman empire. What Augustus is said to have decreed, was a general census. (2) It may be admitted that no Roman or Jewish historian speaks distinctly of such a general census as made at this time. On the other hand, the collection of statistical returns of this nature was an ever-recurring feature of the policy of Augustus. We read of such returns at intervals of about ten years during the whole period of his government. In B.C. 27, when he offered to resign, he laid before the Senate a rationarium, or survey of the whole empire. After his death, a like document, more epitomised—a breviarium—was produced as having been compiled by him. There are traces of one about this time made by the Emperor, not in his character as Censor, but by an imperial edict such as St. Luke here describes. (3) Just before the death of Herod, Josephus (Wars, i. 27, § 2; 29:2) reports that there was an agitation among the Jews, which led him to require them to take an oath of fidelity, not to himself only, but to the Emperor, and that 6,000 Pharisees refused to take it. He does not say what caused it, but the census which St. Luke records, holding out, as it did, the prospect of future taxation in the modern sense, sufficiently explains it. (4) It need hardly be said that the whole policy of Herod was one of subservience to the Emperor, and that though he retained a nominal independence, he was not likely to resist the wish of the Emperor for statistics of the population, or even of the property, of the province over which he ruled. (5) It may be noted that none of the early opponents of Christianity—such as Celsus and Porphyry—call the accuracy of the statement in question. St. Luke, we may add, lastly, as an inquirer, writing for men of education, would not have been likely to expose himself to the risk of detection by asserting that there had been such a census in the face of facts to the contrary.

Adam Clarke's Commentary on Luke 2:1

CHAPTER II. The decree of Augustus to enrol all the Roman empire, 1, 2. Joseph and Mary go to their own city to be enrolled, 3-5. Christ is born, 6, 7. His birth is announced to the shepherds, 8-14. They go to Bethlehem, and find Joseph, Mary, and Christ, 15-20. Christ is circumcised, 21. His parents go to present him in the temple, 22-24. Simeon receives him: his song, 25-35. Anna the prophetess, 36-38. The holy family return to Nazareth, 39, 40. They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, 41-44. They return seeking him, and find him in the midst of the doctors, 45-47. His mother chides him, 48. His defence of his conduct, 49, 50. They all return to Nazareth, 51, 52. NOTES ON CHAP. II. Verse 1. Caesar Augustus] This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died A.D. 14. That all the world should be taxed.] πασαντηνοικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general CENSUS of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions. But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, Lu 21:26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τηοικουμενη this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see Lu 21:21. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εντωλαωτουτω, ON THIS VERY PEOPLE, viz. the Jews, Lu 21:23. It appears that St.

Cambridge Bible on Luke 2:1

1. It is said ‘that there is no trace of such a decree in secular history.’ The answer is that (α) the argumentum e silentio is here specially invalid because there happens to be a singular deficiency of minute records respecting this epoch in the ‘profane’ historians. The history of Nicolaus of Damascus, the flatterer of Herod, is not extant. Tacitus barely touches on this period (Ann. i. 1, “pauca de Augusto”). There is a hiatus in Dion Cassius from a.u.c. 748–752. Josephus does not enter upon the history of these years. (β) There are distinct traces that such a census took place. Augustus with his own hand drew up a Rationarium of the Empire (a sort of Roman Doomsday Book, afterwards epitomised into a Breviarium), which included the allied kingdoms (Tac. Ann. i. 11; Suet. Aug. 28), and appointed twenty Commissioners to draw up the necessary lists (Suidas s. v. ἀπογραφή).2. It is said ‘that in any case Herod, being a rex socius (for Judaea was not annexed to the Province of Syria till the death of Archelaus, a. d. 6), would have been exempt from such a registration.’ The answer is that (α) the Clitae were obliged to furnish such a census though they were under an independent prince, Archelaus (Tac. Ann. vi. 41; cf. I. ii, regna). (β) That Herod, a mere creature of the Emperor, would have been the last person to resist his wishes (Jos. Antt. xiv. 14. 4; xv. 6. 7; xvi. 9. 3). (γ) That this Census, enforced by Herod, was so distasteful to the Jews that it probably caused the unexplained tumults which occurred at this very period (Jos. Antt. xvii. 2. 4; B. J. i. 33, § 2). This is rendered more probable by the Targum of Jonathan on Habakkuk 3:17, which has, “the Romans shall be rooted out; they shall collect no more tribute (Kesooma=census) from Jerusalem” (Gfrφrer, Jahrh. d. Heils, i. 42). That the Emperor could issue such a decree for Palestine shews that the fulfilment of the old Messianic promises was near at hand. The sceptre had departed from Judah; the Lawgiver from between his feet.As regards both objections, we may say (i) that St Luke, a writer of proved carefulness and accuracy, writing for Gentiles who could at once have detected and exposed an error of this kind, is very unlikely (taking the lowest grounds) to have been guilty of such carelessness. (ii) That Justin Martyr, a native of Palestine, writing in the middle of the second century, three times appeals to the census-lists (ἀπογραφαὶ) made by Quirinus when he was first Procurator, bidding the Romans search their own archives as to the fact (Apol. i. 34, 46; Dial. c. Tryph. 78), as also does Tertullian (Adv. Marc. iv. 7. 19). (iii) If St Luke had made a mistake it would certainly have been challenged by such able critics as Celsus and Porphyry;—but they never impugn his statement.

Barnes' Notes on Luke 2:1

In those days - About the time of the birth of John and of Christ. A decree - A law commanding a thing to be done. Caesar Augustus - This was the Roman emperor. His first name was Octavianus.

Whedon's Commentary on Luke 2:1

§ 8.—JESUS’S BIRTH, Luke 2:1-7.1. In those days—The evangelist having detailed the fact of the birth of Messiah’s forerunner gives now a narrative of the manifestation of Messiah himself.

Sermons on Luke 2:1

	Sermon	Description
	Unto Us a Son Is Given by Chuck Smith	In this sermon, the preacher focuses on the love story of God as depicted in the book of Luke. He emphasizes that God, the Creator of the universe, entered time and dwelt on earth
	Led by a Star by Jim Cymbala	In this sermon, the speaker emphasizes the power and importance of worshiping God. He shares a personal experience of bringing his Roman Catholic roommate to church and being nervo
	Christmas in Crisis by Ralph Sexton	In this sermon, the preacher emphasizes the significance of the birth of Jesus Christ and the hope that it brings to a hopeless world. He expresses concern about the attack on Chri
	The Blessing of Righteousness by Chuck Smith	In this sermon, Pastor Chuck Smith focuses on Psalm 112, which is an acrostic Psalm that praises the righteous man who fears the Lord and delights in His commandments. Pastor Chuck
	(Luke) 07 - Greatness of His Coming by Ed Miller	In this sermon, the preacher focuses on the greatness of Jesus Christ as the Son of all mankind. He emphasizes that the truth of the Bible is not valuable because it is new, but be
	What Counts! by Erlo Stegen	In this sermon, the preacher emphasizes the importance of being aware that one day we will be held accountable for our thoughts, deeds, and entire lives. He acknowledges that we ar
	How the Wicked Seem to Prosper by Chuck Smith	In this sermon, Pastor Chuck Smith discusses the common struggle of believers when they see the wicked prospering while the righteous suffer. He emphasizes the importance of mainta