The Birth of Messiah

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The Birth of Messiah

 

 

Introduction

 

In the Calendar below, the salient verb of the shown passage is discussed in its context, the numbers to the left of the passage stand for a day in an arbitrary year’s month of December (we wanted to make the calendar reusable year after year for this holy season). Click a date for a Bible Talk discussion about the birth of Messiah Jesus, or just scroll down through the discussion dates in the discussion section to read the whole thing in sequence–clicking on a date will take you to the discussion section. For example, clicking 1 jumps to December 1 and a discussion of Isaiah 7:14, the salient verb of that passage in our estimation is “will give,” and it anchors the discussion of the passage with focus on the birth of Messiah. We have tried to put the passages and the associated discussion section into somewhat “theo-logical” order.  You can also get to the discussion section straightaway via the menu or just scroll down to it.

The calendar’s header: GAUDIUM | DOMINI | JESU | CHRISTI | IN | CORDE | TUO comes together as a Latin phrase that means “The joy of the Lord Jesus Christ in your heart,” where “Christ” is the Greek form of the Hebrew “Messiah” (MACHIACH=Anointed One), and “Jesus” is the Greek form of the shortened Hebrew “Yeshua” (shortened from Yehoshua=Yahweh is Salvation, or the LORD=Jehovah saves). This Latin phrase beautifully conveys the essence of Messiah’s joy and its presence within His own. Gaudium: This word means “joy” or “delight,” reflecting the profound happiness and spiritual fulfillment that comes from a relationship with Jesus. DOMINI JESU CHRISTI: This means “of the Lord Jesus Christ,” emphasizing that this joy is specifically derived from Jesus, highlighting His divine nature and quite able role as Benefactor and Savior. IN CORDE TUO: This means “in your heart,” indicating that this joy is deeply personal and internal, residing within the believer’s innermost being—the joy of Messiah Jesus is not just an external or fleeting emotion but a deep, abiding presence within the heart of the believer. As such, it ably speaks to the transformative and sustaining power of Messiah’s joy in one’s life. Let’s narrow down said essence and presence of Messiah’s joy and look at it more closely. The essence of Messiah’s joy is profound and multifaceted, encompassing both a divine and personal dimension, making it deeply meaningful and often experienced uniquely by individual believers. It is rooted, this essence, in the fulfillment of God’s promises concerning Redemption and Salvation, in the awareness and realization of that, God’s salvific plan for humanity, which stems from His grace, love, and mercy. It is the joy of knowing, yes knowing, that through His incarnation, His life, death, and resurrection, humanity is reconciled with God. He did it all, no need to jump through myriad hoops to earn enough merit to be one with the Divine Oneness—quintessential joy here. The joy of Messiah is also the joy of God’s very presence. It is the assurance that God is with us believers right now, comforting, guiding, and sustaining us through all circumstances (John 14:16-20). Each individual believer experiences this joy in their own way, shaped by their unique, “up close and personal” relationship with Messiah Jesus and their personal journey of faith. This relationship with Him has transformative power, derived from Him, it follows that the joy of Messiah Jesus is not just inwardly static, it is outwardly transformative, it changes hearts, renews minds, and brings peace and hope even in the midst of trials and challenges.

Maybe, hopefully, when we look at the header, we will be reminded that the birth of Messiah Jesus represents the arrival of divine joy and attendant hope and personal transformative power into the world, yea, His blessed arrival, a moment when God’s love, and grace, when His Salvation, became manifest in a tangible way, bringing a profound sense of joy and peace to whosoever longs for the same.

 

Bible Talk Joy “…to us a child is born, to us a Son is given…”
The Year of our Lord Messiah Jesus |x|x|x|x|, December
GAUDIUM DOMINI JESU CHRISTI IN CORDE TUO
1 | Isa 7:14 WILL GIVE 2 | Mic 5:2 SHALL COME FORTH
 3 | Isa 9:6 IS BORN 4 | Jer 23:5 WILL RAISE 5 | Mat 1:21 WILL SAVE 6 | Luk 1:26-27 WAS SENT 7 | Luk 1:28 SAID
8 | Luk 1:30-31 WILL CONCEIVE 9 | Luk 1:34-35 WILL COME 10 | Luk 1:38 SAID 11 Luk 1:46-47 MAGNIFIES 12 | Luk 1:68-69 HAS VISITED 13 | Mat 1:23 SHALL CALL 14 | Luk 2:1 SENT OUT
15 | Luk 2:4-5 WENT UP
 16 | Luk 2:6-7 BROUGHT FORTH
 17 | Luk 2:8-9 STOOD BEFORE
 18 | Luk 2:10-11 IS BORN 19 | Luk 2:13-14 SAYING 20 | Luk 2:15-16 CAME 21 | Luk 2:17-18 MADE KNOWN
22 | Luk 2:19 PONDERED/TREASURED 23 | Luk 2:20 RETURNED 24 | Mat 2:1-2 CAME 25 | Mat 2:9-11 HAD COME 26 | Mat 2:13 TAKE 27 | Mat 2:19-20 TAKE
 28 | Luk 2:40 GREW
29 | Phil 3:13-14 PRESS TOWARD
 30 | Isa 43:18-19 WILL DO 31 | Jer 29:11 THINK        

Discussion

 

December 1 Isaiah 7:14 (mid eighth century BC) This prophecy foretells the miraculous birth of Jesus, emphasizing His divine nature and the meaning of “Immanuel”—God with us. In this verse the salient verb is “will give.” It is in the Qal stem, imperfect tense, indicating an incomplete action at the time of utterance, hence a promise or prophecy, and it is an active-voice verb, showing that the Lord Himself is the one performing the action. The Qal stem in Hebrew, often referred to as the “simple” or “basic” stem, is characterized by its unnuanced nature. This means that verbs in the Qal stem typically express straightforward, simple actions without additional layers of meaning such as causation, intensity, or reflexivity, it serves as the foundational form from which other, more complex stems (like Hiphil, Piel, etc.) are derived. This usage of “will give” here highlights God’s initiative and generosity and graciousness in providing a sign to us. This sign is no less than the miraculous birth of a child, Immanuel, “God with us,” indeed, very Jesus come to rescue His Beloved. The verb emphasizes that this event is a divine Gift, underscoring the fulfillment of God’s promise to deliver and be present with His people (consider, e.g., Psalms 117 c. fifth century BC, Commentary). Why is this verb central to the verse? It is so because it conveys the assurance and certainty of God’s intervention, and certainly not least the miraculous nature of the sign He graciously provides, an authoritative sign, to help us clearly identify the Messiah and appreciate His divine certification; no need for guesswork here, we know exactly what to look for.

 

December 2 Micah 5:2 (mid eighth century BC) This verse highlights Bethlehem as the birthplace of Messiah Jesus, fulfilling the prophecy of Messiah’s humble origins (cf. Isaiah 53:1-5). In this verse the salient verb is “shall come forth.” The verb is in the Qal stem, imperfect tense, which tense indicates an incomplete action/event at the time of utterance, thus we have a prophetic statement about a future event. It is an active-voice verb, indicating that the Ruler is performing the action, i.e., He is coming forth, the action concerns Him. The action of “coming forth” is initiated by God—the Ruler (understood to be Messiah Jesus) is not bringing himself forth independently but is being brought forth according to the Great Conductor’s plan (“The Great Conductor“). The phrase “unto me” (shall come forth unto me) indicates that this Ruler is coming forth for Father God, fulfilling His divine purpose, the quintessential stamp of authority and certification. So, the Ruler (again, interpreted as precisely Messiah) is the one who “shall come forth,” and His actions are directed toward the Prime Mover, even God the Father. This usage of “shall come forth” highlights the prophecy of Messiah’s arrival, it emphasizes that from a small and seemingly insignificant village in Israel, namely Bethlehem, a significant Ruler will emerge. This Ruler’s origins are from way, way ancient times, even eternity past, signifying the eternal nature of Messiah—hands-down deity therefore. This unambiguously isolates who Messiah is once the prophecy was fulfilled in precisely Bethlehem via Jesus’ miraculous birth, thus debasing the aplenty messianic frauds proposed ad nauseam by the world’s religions. No other religion can match this, they try, they talk stuff, but they they fail, flounder, flunk, because they are frauds, headstrong frauds that will not hear Truth. If one or another of these frauds try to sell you a bill of goods here beloved friend, crumple it up and gently toss it back at them, it’s worthless, not even worth the parchment it’s scribbled on. The verb underscores the sure fulfillment of God’s promise and the divine plan for the Salvation of Israel and by-and-by through them the Salvation of the world. Why is this verb central to the verse? It is so because it conveys the certainty and divine orchestration of Messiah’s coming, emphasizing Israel | Bethlehem as His unmistakable point of arrival (let us not forget that Salvation is from the Jews John 4:22, Messiah Jesus Himself is a Jew Matthew 1:1-17, Luke 2:21-24, John 4:9; indeed, Jesus is the King of the Jews Matthew 2:2; 27:11, John 18:33, 19:19), and the importance therefore of Israel | Bethlehem in God’s redemptive plan.

 

December 3 Isaiah 9:6 (mid eighth century BC) This prophecy describes the titles and roles of Mesiah Jesus, emphasizing His divine authority and the peace He brings. The salient verb “is born” is in the Pual perfect tense. The Pual stem in Hebrew is the passive counterpart of the Piel stem, which “ramps up” the action, intensifies it, puts focus on it, and the perfect tense indicates a completed action. Therefore, “is born” in this context is in the passive voice of the perfect tense, signifying that the action of being born has been completed (catch the surety inherent in the prophecy, and of course Jesus fulfilled it all) and was performed on the subject (the child) by an external agent (conveyed by the Pual). This usage of “is born” emphasizes the fulfillment of the prophecy of a promised child (Isaiah 7:14) and in fact the arrival of the promised child—thus sure was the bold utterance back in the day. It highlights the miraculous nature of the birth, as it is an event clearly orchestrated by God. Please note that the passive voice underscores that this birth is an act of divine intervention, not human effort. Why is this verb central to the verse? It is central to the verse because it marks the momentous occasion of Messiah’s sure arrival, bringing hope and Salvation to the world. This verb sets the stage for the rest of the verse, which describes the titles and roles of the child, emphasizing His divine authority and the peace He brings, even Jesus here (cf. “O! That Name!”).

 

December 4 Jeremiah 23:5 (late seventh century BC) This verse speaks of the coming Messiah, a descendant of David, who will bring justice and righteousness. The salient verb is “will raise.” This verb is in the Hiphil stem, which is a causative form in Hebrew. It is in the imperfect tense, indicating an incomplete action, one that will take place in the future. The subject of the verb is God, who is the one performing the action. This usage of “will raise” emphasizes God’s active role in bringing forth a righteous leader from the line of king David. Why David? Among other things, he was a man after God’s own heart (Acts 13:22), God-heart lineage here… This verb highlights the divine initiative and assurance that God will fulfill His promise to provide a just and wise ruler. The causative form underscores that this action is a deliberate and purposeful act of God, ensuring that the prophecy will come to pass. This verb is central to the verse because it conveys the certainty and divine orchestration of the coming of Messiah, who will bring justice and righteousness to Israel.

 

December 5 Matthew 1:21 (Matthew, Mark, Luke, John, Paul 1st century AD Messianic fulfillment proclamations, explications, per Messiah Jesus’ Gospel) The angel’s message to Joseph reveals the purpose of our Savior’s birth—to save humanity from our manifold sins and pull us into the Family of God. The salient verb is “will save.” It is in the future tense, active voice, and indicative mood. The future tense indicates an action that will take place, the active voice shows that the subject (Jesus) is performing the action, and the indicative mood states it as a fact[1]. This usage of “will save” highlights the primary mission and purpose of Jesus’ birth. His name, Jesus (Yeshua in Hebrew), means “The Lord saves,” directly linking His identity to His mission. This verb underscores the divine plan of Salvation and the fulfillment of God’s promise to redeem His people from their sins. It emphasizes the transformative impact of Messiah Jesus’ coming and His role as our Savior. Why is it central to the verse? It is central to the verse because it encapsulates the essence of Jesus’ mission and the hope He brings to humanity. How good it is that we have you great Savior God. Amen.

 

December 6 Luke 1:26-27 This passage introduces Mary, the mother of Jesus, and sets the stage for the Annunciation. The salient verb, “was sent,” is in the aorist tense, passive voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event. The passive voice shows that the subject (the angel Gabriel) is receiving the action, and the indicative mood states it as a fact. This usage of “was sent” emphasizes God’s initiative and certainly divine intervention in the unfolding of the great Salvation Plan of God. It highlights that the angel Gabriel was deliberately dispatched by God, dispatched to deliver an earth shaking message to Mary. The verb underscores the divine orchestration and the purposeful nature of the events leading up to the birth of Messiah Jesus. It shows us that God’s plan is being actively carried out through His messengers here. But why is “was sent” central to the passage? It is central because it sets the stage for the Annunciation, where Gabriel announces to Mary that she will conceive and bear the Son of very God, and it underscores the divine origin and thus authority behind the message and the events that follow.

 

December 7 Luke 1:28 Gabriel’s greeting to Mary highlights her special role in God’s plan and the divine favor upon her. The salient verb is “said.” It is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event, sort of like a “freeze frame,” it freezes and frames and “lifts out” completed action oftentimes to highlight its significance, other times just to demarcate the narrative, and more besides these things. The active voice shows that the subject (the angel) is performing the action, and the indicative mood states it as a fact. This usage of “said” in this way emphasizes the angel Gabriel’s role as a messenger, delivering an important and divine message to Mary. The verb highlights the moment of divine communication and thus the significance of the message being conveyed. The angel’s greeting to Mary, declaring her as highly favored and affirming God’s presence with her, sets the stage for the announcement of the miraculous conception of Jesus. This verb is central to the passage because it marks the beginning of the Annunciation, where God’s plan for the birth of Jesus is revealed to Mary. So, the verb “said” underscores the importance of the angel’s message and the divine favor bestowed upon Mary, making it a pivotal moment in the narrative.

 

December 8 Luke 1:30-31 We see that the angel quite knows first to reassure Mary, put her at ease, and then announce the mind bending miraculous conception and birth of Jesus. The salient verb is “will conceive.” It is in the future tense, middle deponent, and indicative mood. The future tense indicates an action that will take place, deponent verbs in Greek such as this one are middle or passive in form but active in meaning. Therefore, while the verb is in the middle voice here, its deponent nature means it should be understood actively. In this case, “will conceive” is an active statement about what Mary will do, the focus is on the action of conceiving itself (that’s the grammar’s communicative goal, its point of emphasis), and of course the resulting pregnancy is understood as a natural consequence of this action, which smacks of reflexive action in toto (no shock here that this deponent is middle-ish), and the indicative mood states it as a fact[2]. Mary will conceive and become pregnant through divine intervention, the text is emphasizing her role in the process. This highlights the miraculous nature of the event, with the Great Physician as the initiator of the conception action “divine surgery” (cf. Genesis 1:26-27, 2:7, 21-23-“deep sleep” = anesthesia). So, this usage of “will conceive” by the Great Grammarian emphasizes the miraculous nature of the event that is about to happen, it highlights the divine intervention in Mary’s life, and the fulfillment of God’s promise. It cannot be overstated that the middle deponent underscores Mary’s active role in this divine plan, while also indicating that this is something happening to her by divine will and “surgery, ” to which Mary consents, as we shall see shortly. The verb is central to the passage because it marks the beginning of the incarnation of Messiah Jesus, accordingly, the Son of very God;  it sets the stage for His miraculous birth that will bring Salvation to humanity: this is the overarching, long-standing divine Plan here manifestly on the move (we can go way back in time here Genesis 3:15 because Messiah is the one who crushes that fool loser Satan’s head). So, the verb underscores the divine and miraculous nature of Jesus’ conception: a human mother Mary+a divine conception, all alike emphasizing the fulfillment of long-standing prophecy in the matter (not least Isaiah 7:14 mid eighth century BC) and the beginning of God’s redemptive plan unto Salvation through the birth of His dear Son, similarly long-standing prophecy in its own right. Please note: Redemption must and does precede Salvation. Why?

 

December 9 Luke 1:34-35 Mind bending astonishment, of course, Mary is beside herself here. She is betrothed to Joseph after all, and she knows precisely, exactly, beyond a shadow of a doubt in her mind, that she is hands -down a virgin. Mind bending astonishment here to put it mildly, and probably the ratcheting up of a bunch of anxiety and confusion. Well, besides that very real angle going on at this point, this passage reiterates, it drives home the divine nature of Jesus’ conception, re-emphasizing His identity as the Son of very God lest anyone should miss the obvious by now. The salient verb is “will come.” This verb is in the future tense, middle (deponent) voice, and indicative mood. The future tense indicates an action that will take place, thus a promise, a prophecy, the middle deponent shows that the subject (the Holy Spirit) is performing the action with a focus on the result, and the indicative mood states it as a fact. This usage purposely emphasizes the active divine intervention and thus miraculous nature of Jesus’ conception, it highlights the active role of the Holy Spirit in this event, clearly emphasizing that this is a supernatural occurrence orchestrated by very God. We have the Holy Spirit’s active involvement in the action here, the middle deponent emphasizes the Holy Spirit’s active and personal involvement with a focus on the result for sure, the miraculous conception of Messiah Jesus as foretold centuries before. The focus is on the divine initiative and the miraculous nature of the event, the outworking of precisely Jehovah God’s impeccable, indispensable, inerrant, infallible, irreducible, irrefutable, irrevocable Word. Why is this verb central to the passage? It is central to the passage because it marks the instant of divine action that initiates the incarnation of Jesus, fulfilling God’s plan for Salvation. Like a neon sign the verb unabashedly underscores the miraculous and divine nature of Jesus’ conception, emphasizing the fulfillment of prophecy and the beginning of God’s redemptive plan through the birth of His beloved Son—a Son indeed—beloved, and myriad other such accolades.

 

December 10 Luke 1:38 Here is consent. Mary’s response of faith and obedience serves as an example of trust in God’s plan. The salient verb is “said.” It is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event, and the active voice indicates that the subject (Mary) is performing the action, and the indicative mood states it as a fact. This usage of “said” emphasizes Mary’s response to the angel Gabriel’s message, it highlights the moment of Mary’s acceptance and submission to God’s will. Her declaration, “let it be to me according to your word,” signifies her faith and obedience. This verb is central to the verse, but why? It marks the pivotal moment of Mary’s consent to God’s plan, demonstrating her humility and willingness to serve, it underscores that Mary had a choice, she could have cowered out in unfaith, it underscores the importance of Mary’s role in the divine plan and her exemplary faith and obedience upon which God’s plan of Salvation could unfold. One just never knows what the Lord has in mind when He calls upon us to do something for Him, always best to respond in faith and obedience like Mary here and like her dear Son Jesus, He, God’s Suffering Servant.

 

December 11 Luke 1:46-47 Mary’s song of praise, known as the Magnificat, expresses her joy and gratitude for God’s blessings. The salient verb is “magnifies.” It is in the present tense, active voice, indicative mood. The present tense indicates a continuous or ongoing action, the active voice shows that the subject (Mary’s very soul) is performing the action, and the indicative mood states it hands-down as a fact. This usage of “magnifies” emphasizes Mary’s praise and exaltation of her Lord, it highlights her deep reverence and worship, expressing the greatness of God. Please note that the present tense indicates that this is an ongoing, continuous action, reflecting Mary’s enduring devotion and gratitude. So why is this verb central to the passage? It is central because it sets the tone for the Magnificat, Mary’s song of praise, which starts here and continues (Luke 1:46-55). It underscores the profound impact of God’s work in her life and her recognition of His greatness. Mary here provides a genuine, heartfelt introduction to the Magnificat, which helps us readers understand the reverence behind the rest of it, as also the depth of her gratitude and the significance of the events she is experiencing per se. Her adoring words, “…my soul magnifies the Lord, and my spirit rejoices in God my Savior…” convey a profound sense of worship and Relationship with God, and of course acknowledgment of God’s greatness. This soul-personal and emotional expression makes the rest of the Magnificat more accessible and meaningful to us, as it frames the subsequent verses in the context of Mary’s genuine faith and devotion. It allows us to connect with her experience on a deeper level, making the entire passage more impactful and comprehensible. So, “magnifies” in this context encapsulates the essence of Mary’s response to God’s favor amid the miraculous events unfolding in her life.

 

December 12 Luke 1:68-69 Zechariah’s prophecy (in “Benedictus,” Luke 1:67-79) celebrates the coming of the Messiah and the fulfillment of God’s promises. The salient verb is “has visited.” It is in the aorist tense, middle deponent, and indicative mood. The aorist tense indicates a past action viewed as a single, “one shot,” complete event, a done deal. The middle deponent shows that the subject (God) is performing the action with a focus on the result—His plan, which redounds to Him both in Cost and in Glory, and the indicative mood states it as a fact no doubt about it. This usage of “has visited” emphasizes God’s active intervention in the lives of His people (He is “God with us” Immanuel after all), it highlights the fulfillment of God’s promise to redeem Beloved Israel and through them by way of Messiah Jesus the Jew…the rest of us (Matthew 1:1, John 4:9, Hebrews 7:14, et al. as per Jesus’ decided Jewishness). The middle voice underscores that this action is flat-out purposeful, and significant, reflecting God’s direct involvement in the Salvation of His people. The verb is central to the passage, but why? Because it marks the beginning of Zechariah’s song of praise, acknowledging God’s faithfulness and the realization of His redemptive plan. Bottom line, this verb sets the tone for the entire Benedictus, celebrating God’s mercy and the fulfillment of His promises through the coming of Messiah.

 

December 13 Matthew 1:23 This verse reiterates the prophecy of Isaiah 7:14 [3]. It emphasizes the significance of Jesus’ now realized birth as God dwelling among us. The salient verb is “shall call.” It is in the future tense, active voice, indicative mood. The future tense indicates an action that will take place, a promise, a prophecy, the active voice shows that the subject (they) is performing the action, and the indicative mood states it as a fact. “They” in this context refers to the people who will recognize and acknowledge the significance of Jesus’ birth and identity. It implies a collective acknowledgment by those of us who understand and accept the prophecy about the Messiah, even Jesus (hail Christianity here presaged; how’s that for fulfillment and attestation of what is True). This usage of “shall call” emphasizes the prophetic nature of the verse, indicating that the referencing of the child by the initiated, the understanding and embracing of His Name, is a significant future event. Why is this verb central to the verse? It is central because of the profound theological significance of that unusual naming ordered by God centuries a priori, namely, the embodiment of God’s presence with His people in the person of Messiah Jesus. This was ordered in theological solidarity with very God’s delight to fellowship with humankind—that Name Immanuel He prefers is proof in the pudding here. God wants us to understand from way back in the day already that He seeks, dare we say covets, Relationship with humanity. And just think to what lengths God went to make that happen. Messiah’s Cross is God’s exceedingly expensive commitment to make that happen—He cannot “lower the bar” don’t you know? O but frauds and flunkies don’t mind lowering the bar, they think they don’t need a Cross; what they are implying is that their so-called deity is not perfect, hence not a deity in the first place, self-defeating logic here, the stuff of frauds and flunkies. The true God demands perfection in the way of Relationship and of necessity He broadcasts that fact so that no one is caught unawares, of course (Matthew 5:48, of necessity Immanuel is Perfect, it follows He ably makes His own exactly Perfect, ready for a bigtime Relationship). So, said naming, “God with us,” highlights the divine presence and intervention in human history through the birth of Messiah Jesus, precisely as it much pleased God to come and intervene, despite the Cost to Himself, yea, to draw near and intervene, to secure Relationship with humankind amen, whom He loves deeply beyond what words can even get close to describing. Our God hates Sin and He must judge it painful though that is to He and us, else compromise His deity otherwise, but He deeply loves us industrious sinners, and so He makes an escape for us via Messiah to secure Relationship, dearest Messiah, whom He Judged with the full intensity and weight of the Divine Justice attending deity…in our place; that’s why ya’ gotta’ tether to Messiah Jesus to be saved, this ain’t rocket science.

 

December 14 Luke 2:1 This historical context sets the stage for Jesus’ birth in Bethlehem, fulfilling the centuries-old prophecy of His precise birthplace (Micah 5:2). Bethlehem is a prophetic “place marker” straight from the lips of God, and the real Messiah fulfilled this ancient prophecy. The salient verb is “went out.” It is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event. The active voice shows that the subject (the decree) is performing the action, and the indicative mood states it as a fact. “Went out” emphasizes the authoritative and far-reaching nature of the decree issued by Caesar Augustus. It highlights the concrete historical context for us, and not least the administrative power of the Roman Empire in that day. The verb underscores the initiation of the events leading to the birth of Messiah Jesus in the precise location foretold, as it sets the stage for Joseph and Mary’s journey to Bethlehem for the census. The decree’s issuance is a pivotal moment that fulfills the prophecy of the Messiah’s birth in Bethlehem—clearly God is orchestrating these events; please notice: The prophecy is His Word, its fulfillment is His doing. The verb is central to the verse, but why? Because it marks the beginning of the God-sparked “domino effect” that leads to the fulfillment of God’s “where plan” for the birth of Messiah Jesus, demonstrating the interplay between divine providence and concrete historical events.

 

December 15 Luke 2:4-5 Joseph and Mary’s journey to Bethlehem fulfills the prophecy and highlights their obedience to the law. The salient verb is “went up.” It is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action viewed as a single, complete event. The active voice shows that the subject (Joseph) is performing the action, and the indicative mood states it as a fact. This usage of “went up” emphasizes the journey that Joseph undertakes from Nazareth to Bethlehem, it highlights the fulfillment of the Roman decree for a census, which required Joseph to travel to his ancestral town. The journey to Bethlehem is significant because it fulfills the prophecy that the Messiah would be born in the City of David[4]. The verb is central to the passage because it sets the stage for the birth of Jesus, aligning with the divine plan and the fulfillment of Old Testament prophecies. Moreover, this verb underscores the importance of Joseph’s obedience to the decree and the divine orchestration of events leading to the birth of Jesus in Bethlehem.

 

December 16 Luke 2:6-7 The humble circumstances of Jesus’ birth emphasize His identification with the lowly and the marginalized. The salient verb is “brought forth.” It is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event. The active voice shows that the subject (Mary) is performing the action, and the indicative mood states it as a fact. This usage of “brought forth” emphasizes the fulfillment of prophecy, it highlights the momentous event of Messiah’s arrival into the world—at this point we know where, when, why, how, an overarching freeze frame has come together right here. The aorist tense underscores the significance of this single, completed action, marking the culmination of God’s plan for the Incarnation. This verb is central to the passage because it signifies the birth of Jesus, of course, yea, our Savior, and it sets the stage for the events that attend our Savior’s life and ministry. Bottom line, this verb captures the profound moment of Messiah Jesus’ birth, its exceeding importance in the context of Salvation history.

 

December 17 Luke 2:8-9 The announcement of Jesus’ birth to the shepherds highlights God’s message of Salvation to the humble and the outcast. The salient verb is “stood before.” It is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event. The active voice shows that the subject (an angel of the Lord) is performing the action, and the indicative mood states it as a fact. This use of “stood before” (as in “appeared”) emphasizes a sudden, divine intervention in the lives of the shepherds. It highlights the miraculous nature of the event and the direct involvement of God in announcing the birth of Jesus. The aorist tense underscores the significance of this single, completed action, marking a pivotal moment in the narrative (and from it we can also infer the suddenness of the divine piercing mundane space and time). This verb is central to the passage because it signifies the angel’s arrival and the beginning of the divine Revelation to the shepherds, setting the stage for the announcement of our Savior’s birth. Bottom line, this verb underscores the importance of the angel’s appearance in light of the divine message being delivered.

 

December 18 Luke 2:10-11 The angel’s message to the shepherds proclaims the birth of our Savior, bringing hope and joy to all people of the Faith. The salient verb is “is born,” it is in the aorist tense, passive voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event. The passive voice shows that the subject (our Savior) is receiving the action, and the indicative mood states it as a fact. This usage of “is born” emphasizes the fulfillment of prophecy on several fronts not least of which is the miraculous nature of Jesus’ birth. It highlights the momentous event of Messiah’s arrival into the world. Please note, the passive voice underscores that this birth is an act of divine intervention, not human effort. This verb is central to the passage because it marks the announcement of our Savior’s realized birth, bringing hope and joy to all people who appreciate Salvation. It signifies the concrete realization of God’s Salvation-promise and the beginning of the hands-on redemptive work of God through Messiah Jesus. Bottom line, this verb captures the profound moment of Messiah Jesus’ birth in the context of millennia-long Salvation history. With Jesus’ birth, and forthcoming ministry also accomplished, we are now on the back half of that long history homeward bound. We await now His return, and an even longer glorious “history yet to unfold,” with Him, in glory, on into eternity praised be His great Name.

 

December 19 Luke 2:13-14 Suddenly. Suddenly an explosion of angels fills the night sky (Luke 2:8). Picture the scene, an explosion of angels filling the night sky, the colors, the sound, the night air, the majesty, the joyous honor to Messiah, yea an explosion of GAUDIUM DOMINI JESU CHRISTI IN CORDE TUO one and all these beloved messengers and servants of His. The heavenly host’s praise emphasizes the significance of Jesus’ birth and the peace He brings to the world (wisest heaven rejoices over peace, James 3:17, Jesus is the Prince of Peace Isaiah 9:6). The salient verb is “saying.” It is in the present participle form, active voice. The present participle indicates an ongoing action, it is connected to the main verb “stood before/appeared,” indicating what the heavenly host was doing as they appeared, and the active voice shows that the subject (the heavenly host) is performing the action. This usage of “saying” emphasizes the continuous and collective praise of the heavenly host, highlighting the proclamation of God’s glory and the announcement that peace with God is now within reach (=Divine Justice satisfied and settled), as also peace amongst humankind, and goodwill to humanity from God in this divine Babe-Gift, yea, all alike through Messiah this good news. The verb underscores the significance of the angelic message, none other than the declaration of the birth of Messiah Jesus and its profound impact on the world. The present participle form further indicates that this ongoing, continuous heavenly praise is none other than a consequence of the ongoing, i.e., eternal nature of God’s glory, glory made lucid to us here at least in part through the enduring message of real, substantive, mundane and otherworldly peace brought by Jesus’ birth, the Incarnation, God is glorified in that. The Incarnation, it is for God a Name, and we appreciate God’s glory in that surpassing Name as best as humanly possible, ever straining to learn more by His grace. Why is this verb central to the passage? It is central because it conveys the heavenly response to the birth of Jesus, it is a window to that, which response we otherwise cannot realize; a heavenly response, emphasizing the divine celebration. The divine celebration of Jesus’ birth—imagine that—what a celebration indeed, precisely because Redemption and Salvation is the Dove’s eye view here, with attendant heavenly sought after Relationship on the horizon, eternal fellowship between God and His Beloved now within reach, yea, heaven celebrates that. We are much loved by heaven. It will be a fine day, a blessed day, when we can enter heaven and be part of it, one with the divine Oneness praised and thanked be God our Savior. Amen.

 

December 20 Luke 2:15-16 The shepherds’ response to the angelic message demonstrates their faith and eagerness to witness the fulfillment of God’s promise. The salient verb is “came,” came (with haste) is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event. The active voice shows that the subject (the shepherds) is performing the action, and the indicative mood states it as a fact. This usage of “came” emphasizes the aorist-like immediate and decisive action taken by the shepherds in response to the angelic announcement. It highlights their eagerness and obedience to witness the miraculous event of Jesus’ birth. The verb is central to the passage because it signifies the shepherds’ journey to precisely Bethlehem, where they become the first witnesses to the birth of Messiah Jesus, fulfilling the angel’s message and spreading the news of the Savior’s arrival precisely as prophesied. Bottom line, this verbal form underscores the nature (immediate, decisive) and not least importance of the shepherds’ response in the way of fulfilling their role in the unfolding of the nativity reality, emphasizing their faith-rewarded role in the fulfillment of God’s long-prophesied Revelation of Himself (God is completely revealed in Jesus, we know precisely who our God is through Jesus; the “lowly” [in that society] shepherds were among the first to attest to our Lord—that is quite an honor).

 

December 21 Luke 2:17-18 The shepherds become the first evangelists, sharing the good news of Jesus’ birth with others. The salient verb is “made known,” it is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, complete event, essentially a simple, completed action that does not focus on the duration of the action or its repetition. The active voice shows that the subject (the shepherds) is performing the action, and the indicative mood states it as a fact. This usage of “made (widely) known” emphasizes the shepherds’ role in spreading the news about Jesus’ birth. It highlights their aorist-like immediate response to the angelic message and their eagerness to share the amazing, good news with others. Our verb is central to the passage because it signifies the beginning of the proclamation of Jesus’ birth, leading to widespread amazement and wonder among those who heard the shepherds’ amazing testimony. The verb underscores the importance of the shepherds’ witness and their role in the unfolding of the nativity reality, emphasizing the spread of the good news, even the Gospel, with the attendant fulfillment of God’s promised Revelation of Himself (Deuteronomy 4:29, Jeremiah 29:13, cf. Jesus John 14:21, James 4:8). It is worth repeating that God is known accurately, precisely, through Messiah Jesus and Him alone (John 14:6).

 

December 22 Luke 2:19 Mary’s reflection on the events surrounding Jesus’ birth highlights her deep faith and contemplation of God’s work. The salient verb is “pondered.” The Greek actually puts it much more richly, it has it as SUMBALLW (SUMBALLOUSA when inflected in context), a word comprised of two parts, SUN= together and BALLW= to throw, literally, “to throw together,” or in the more modern parlance we would say “to bring together,” as in Mary bringing together all the pieces of what has happened to her and pondering and valuing what is going on. The text indicates that Mary did the SUMBALLW in her heart, i.e., “brought the pieces together” specifically in her heart, therefore we prefer the “treasured” rendering here, so we will go with that keeping in mind that integral to Mary’s treasuring what’s going on is contemplation and reflection. (The underlying Greek verbal form is static irrespective of rendering–the underlying Greek text per se is static, renderings can move around, but the underlying Greek text is locked in place, it’s our touchstone, as such, verbal forms are similarly locked in place, as is the grammar per se. And because grammar has structure, like a fingerprint, or a chemical element on the periodic table, there is no “author’s intended meaning” hassle when it comes to grammar, it is what it is, and can simply be understood according to the structure utilized by the author that betrays it. Whether we go with “pondered,” or “treasured” here, the verbal form remains the same bottom line.) Treasured is a beautiful word is it not, especially as a heart affair? As a verb it is in the present tense, active voice, and participle functioning as a verbal adjective in context. The present tense indicates a continuous or repeated action going on (as Mary reflects, she treasures, in her heart, what happened to her, and she treasures it, and treasures it some more, and more, and on and on and on like that, no doubt all the days of her life). The active voice shows that the subject (Mary) is performing the action, and the participle emphasizes the ongoing action related by the present tense, and it modifies (as a verbal adjective) the main verb “kept,” whereby we get a concrete sense of “treasured” when we put it all together. This use of “treasured” emphasizes Mary’s reflective and contemplative nature brought to bear in the matter of Jesus’ birth; it highlights her deep appreciation and careful consideration of the events surrounding Jesus’ birth. The present tense<>participle relationship strongly underscores that this was an ongoing, continuous action, indicating that, in her heart, Mary repeatedly and continuously reflected on these events—how could one not if in her place? Our verb is central to the verse because it reveals Mary’s inner response to her miraculous experiences, showing her as a thoughtful and meditative person who deeply values and ponders the significance of what she has experienced. This centrality, her deep contemplative reaction to her experiences in the dress of a treasure no less lends considerable credence to the text, it is exactly the way one would expect it given her extraordinary experiences, it is an important witness for faith. Bottom line, the literal meaning of the verb, buttressed by the grammar, captures the profound and personal nature of Mary’s internalization of her extraordinary experiences. Here we have a portrait of the mother of Jesus, of the very Son of God, and we appreciate her for delivering Him and mothering Him, and for her exceedingly deep connection to the unfolding divine plan. We do not worship her—God forbid—she is not divine in any way, but we do appreciate her very much for birthing and mothering our blessed Savior, even Messiah Jesus.

 

December 23 Luke 2:20 ` The shepherds’ joyful praise and worship reflect the appropriate response to the birth of our Savior. The salient verb is “returned.” Returned, as in coming down from the mountaintop, but definitely transformed per the mountaintop experience; transformation, and its attendant praise-worship with a glad, grateful heart. The verb is in the aorist tense, active voice, and indicative mood. The aorist tense indicates a past action that is viewed as a single, completed event, “one and done.” The active voice shows that the subject (the shepherds) is performing the action, and the indicative mood states it as a fact. This verb emphasizes the shepherds’ journey back to their fields after witnessing the birth of Jesus. It highlights their response to the divine revelation and their role as the first witnesses to Messiah’s birth. The aorist tense indicates that the action of returning is viewed as a single, complete event—the shepherds returned to their fields after witnessing the birth of Jesus. This usage helps to move the narrative forward by marking the completion of one event before transitioning to the next. In this case, it signifies the end of the shepherds’ visit and their return to their daily lives. Moreover, the use of the aorist tense emphasizes the significance of the event itself—the shepherds’ return—rather than the process or duration of their journey back. By using the aorist tense, the text highlights the shepherds’ immediate and decisive action of returning to their fields—filled with joy and praise for what they had witnessed, which underscores the impact of the divine encounter on their lives. This verb is central to the verse because it signifies the shepherds’ return to their daily lives as transformed people, transformed by their encounter with the divine. When they encountered the angelic host and their glorious message the shepherds were dumbfounded and awestruck, but no praise and worship followed (it was the angelic host that was glorifying and praising God having encountered Him in heaven Luke 2:13-14—it’s the encounter with God that matters, it exudes praise and worship), but when the shepherds encountered the divine, even Jesus, they were transformed, and praise and worship naturally followed. Their glorifying and praising God reflects the impact of the miraculous events that they witnessed, and the impact of their recognition of God’s fulfillment of His Messianic promises—when they connected all the dots especially per Luke 2:10-12 and saw there in Bethlehem that everything was “just as had been told them” as stated at the end of the verse we are discussing, awestruck and wonder transitioned to praise and worship of the Prime Mover even Jehovah God. Bottom line, the verb captures the shepherds’ experience and their response to the birth of Messiah Jesus, emphasizing the transformative power of encountering the divine—one’s daily life is never the same in the positive here—this encounter is there for the asking beloved reader (“A Letter of Invitation”).

 

December 24 Matthew 2:1-2 The visit of the Magi signifies the recognition of Jesus’ kingship by Gentiles and the fulfillment of prophecy. The salient verb is “came.” It is in the aorist tense, middle deponent, and indicative mood. The aorist tense indicates a single, completed event without regard to duration or process, it tries to nail down an “instant” in time in this context, the instant of arrival, the middle deponent shows that the subject (the Magi, aka “Wise Men”) is actively performing the action with a focus on the result, and the indicative mood states it as a fact. This usage of “came” emphasizes the sure arrival of the Magi in Jerusalem, it highlights, it “lifts out” and sets before our eyes their journey via the middle deponent, that’s the focus, with an eye to the significance of their active quest to find and worship the newborn Messiah-King. Why is this verb central to the passage? It is central because it marks the beginning of the Magi’s “journey to find Messiah Jesus,” setting the stage for the events that follow; importantly, it emphasizes the fulfillment of prophecy and the recognition of Jesus’ kingship by Gentiles. The significance of their journey bespeaks their role in the nativity reality, in worship, and the broader (Gentile) recognition of Messiah Jesus’ birth. The Magi are not explicitly mentioned in Old Testament prophecies by name, however, their visit to Jesus is often seen as a fulfillment of several prophetic themes and passages that speak of Gentiles coming to worship Messiah and bringing gifts (Solomon tenth century BC-Psalms 72:10-11, mid eighth century BC Isaiah 49:6, 60:3-6). So, while the Magi themselves are not directly prophesied, their actions and the gifts they bring are seen as fulfilling these broader, very ancient prophetic themes of Gentiles recognizing and honoring Messiah.

 

December 25 Matthew 2:9-11 The Magi’s gifts and worship of Jesus highlight His divine nature and the recognition of His kingship by the nations. The salient verb is “had come,” largely the same word as just before, but different verbal form. It is in the aorist tense, active voice, and participle form. The aorist tense indicates a past action that is viewed as a single, completed event. The active voice shows that the subject (the Magi) is performing the action, and the participle form connects this action to its attendant main verb (saw the child). This usage of “had come” emphasizes the arrival of the Magi at the place where Jesus was. It highlights the culmination of their journey and the fulfillment of their quest to find and worship the newborn Messiah-King. The aorist tense underscores the significance of the action by isolating their arrival as a single, completed event, sort of like a nicely completed task, a “job well done” manner of significance communicated by the aorist usage. The verb is central to the passage because it signifies the Magi’s arrival and their subsequent actions of worship and gift-giving[5], which fulfill the prophetic themes of Gentiles recognizing and honoring Messiah. Bottom line, this verb betrays the Magi’s dedication to find Messiah, the significance of this dedicated journey, not least emphasizing their role in the broader recognition of Jesus’ birth and determination to find, honor, and and worship Him.

 

December 26 Matthew 2:13 Let’s start thinking about the forthcoming new year while still reflecting on Messiah Jesus’ birth. This verse highlights God’s protection over Jesus and His family, reminding us of God’s guidance and care in times of danger and uncertainty. The salient verb is “take.” It is in the aorist tense, active voice, and imperative mood. The aorist tense indicates a past action viewed as a single, complete event, and the active voice shows the subject (Joseph) performing the action, the imperative mood is used for direct address commands or requests, showing urgency and importance—the aorist and the imperative complement each other in this way and amplify the sense of urgency conveyed by the grammar (by the Great Grammarian). So, this usage of “take” emphasizes the immediate and urgent action required by Joseph. The aorist imperative construction underscores the necessity of swift and decisive action to protect the child Jesus from Herod’s impending threat. This verb is central to the verse because it highlights the divine instruction given to Joseph, ensuring the safety of Jesus and fulfilling the prophecy of the Messiah’s sojourn in Egypt (foretold through the prophet Hosea, Hosea 11:1, early to middle eighth century BC, confirmed by Matthew 2:15, foreshadowed by the Exodus—Exodus 3:7-8, 12:31-32, 14:21-22, 20:1-2, mid fifteenth century BC, cf. 1Kings 6:1 as per this dating). The verb captures the urgency and importance of Joseph’s obedience to the divine command, emphasizing the protective and quite providential care over Jesus’ early life. And precisely thus it holds for the Family of God per se under the Headship of Messiah Jesus.

 

December 27 Matthew 2:19-20 This passage signifies a new beginning for Jesus and His family as they return to beloved Israel. It encourages us to trust in God’s timing and provision for new opportunities and fresh starts. The salient verb is “take” as just before, again it is in the aorist tense, active voice, and imperative mood. This usage of “take” again emphasizes the immediate and urgent action required by Joseph; the aorist<>imperative form here underscores the necessity of swift and decisive action to return to Israel. The verb is central to the passage because it highlights another protective act of God—the divine instruction given to Joseph—ensuring the family’s safety and the continued fulfillment of God’s plan for Jesus’ life. Whether coming to Egypt or leaving, the utilization of this verbal form isolates the urgency and importance of Joseph’s obedience to the divine command, emphasizing the divine protection and providential care over Jesus’ early life. But why the urgency to leave Egypt, a place of safety so far, and return to Israel? The urgency for Joseph to return to Israel as conveyed by the aorist imperative can be understood in several ways.

  • The return to Israel was necessary to fulfill the prophecies concerning the Messiah. As mentioned before, Hosea 11:1 states “…out of Egypt I called my son…”, which Matthew 2:15 cites as being fulfilled by Jesus’ return from Egypt (allow us to point out again that Hosea prophesied in the early to middle eighth-century BC—786-746 BC thereabouts, thus just slightly overlapping Isaiah and Micah’s prophetic ministries; Hosea’s prophetic ministry focused primarily on the northern kingdom of Israel).
  • God’s command to return was part of His divine plan and timing—the urgency reflects the importance of aligning with God’s perfect timing for the unfolding of events in Jesus’ life—the obvious point is that only God knows what would have happened to Jesus had Joseph and family tarried in Egypt.
  • It was crucial for Jesus to grow up in ancestral Israel, the very land where His ministry would later set its heels—Jerusalem, Judea and Samaria, the Galilee, ministerial epicenters, and from there to the rest of the world (“Early Christendom”).
  • and Jesus’ return to Israel symbolizes the beginning of the restoration of beloved Israel per se. Jehovah God’s commitment and faithfulness to Israel is Rock solid.

 

Generally, it signifies a new beginning and the continuation of God’s redemptive plan through Jesus. The aorist imperative form of “take” underscores the importance and immediacy of Joseph’s obedience to God’s command, ensuring that Jesus’ life and mission proceeded according to the divine plan.

 

December 28 Luke 2:40 As we reflect on the growth of Jesus, we are reminded of the importance of spiritual and personal growth in our own lives. God’s grace is with us, with His own, as we strive to become stronger and wiser for His sake and our own too in the days ahead. The salient verb is “grew,” it is in the imperfect tense, active voice, and indicative mood. The imperfect tense indicates a continuous or repeated action in the past, the active voice shows that the subject (the child Jesus) is performing the action, and the indicative mood puts it as a statement of fact. This usage of “grew” here emphasizes the ongoing, natural development of Jesus as a child. The imperfect tense underscores that this growth was a continuous process, highlighting the “normalcy” and humanity of Jesus’ early life. Why is this verb central to the verse? It is central to the verse because it relates Jesus’ physical, intellectual, and spiritual development, showing that He grew in strength, wisdom, and favor with God. So, this verbal form captures the holistic growth of Jesus, emphasizing His humanity and the divine favor upon Him as He prepared for His future ministry. The question of when Jesus attained self-consciousness of His divinity is obviously a complex one. Our verse along with Luke 2:52 suggests a gradual development. But folks have different perspectives on this matter. Some hold that Jesus, being fully divine, always had an innate awareness of His divine nature, even as a child. This view emphasizes the mystery of the Incarnation, where Jesus’ divine and human natures are perfectly united. Others propose a theory which suggests that Jesus voluntarily limited His divine attributes to fully experience human life and, necessarily, death. Another perspective is that Jesus’ self-consciousness of His divinity emerged over time, particularly during significant events, such as His baptism by John the Baptist, where He received a divine affirmation of His identity (Matthew 3:16-17). Ultimately, the exact moment when Jesus became fully aware of His divine nature cannot be precisely known this side of heaven (see our commentary, Isaiah chapter seven, “The Divinity Consciousness of Immanuel” for another perspective if you wish).

 

December 29 Philippians 3:13-14 As the year comes to a close, this verse encourages us to let go of past mistakes and focus on the future, pressing on toward our goals with determination and faith (“What Lies Before”). The salient verb is “press toward.” It is in the present tense, active voice, and indicative mood. The present tense indicates an ongoing, continuous action, the active voice shows that the subject (Paul) is performing the action, and the indicative mood states it as a fact. This usage of “press toward” emphasizes Paul’s determination and continuous effort in his spiritual journey. The present tense underscores the ongoing nature of this pursuit, highlighting that it is a continuous, active process. Why is this verb central to the verses? It is central because it signifies Paul’s relentless pursuit of his spiritual goal, which is to attain the prize of God’s heavenly calling in Messiah Jesus—there is nothing better or greater to press on for. It reflects his dedication, focus, and perseverance in his faith journey, serving as an encouragement for us believers to remain steadfast and committed in our own spiritual walk. May God help us to thus be motivated, to thus engage what lies before in the new year, pressing on to attain the prize of God’s heavenly calling in Messiah Jesus—that Prize is very you my Lord, my Savior, let it be you Messiah Jesus. Amen.

 

December 30 Isaiah 43:18-19 (mid eighth century BC) This passage reminds us that God is always at work, creating new opportunities and paths for us. As we approach the new year, we can look forward with hope and anticipation for the new things God will do in our lives. The salient verb is “will do,” it is in the Qal stem, active voice, participle form. Recall that the Qal stem in Hebrew is often referred to as the “simple” or “basic” stem, and is characterized by its unnuanced nature, i.e., verbs in the Qal stem typically express straightforward, simple actions without additional layers of meaning such as causation, intensity, or reflexivity, and it serves as the foundational form from which other, more complicated stems (like Hiphil, Piel, etc.) are derived. Hebrew participles can indicate ongoing action (present tense) or action that will occur (future tense), depending on the context. So, we have here a present/future tense, active voice, participle, emphasizing God’s ongoing and/ or forthcoming action of doing a new thing/s. This is interesting, it means that God is doing, and will do, great things that will amaze and pleasantly shock His own amen. This verbal usage emphasizes God’s active and ongoing work in creating something new; it highlights the dynamic and transformative nature of God’s actions. The verb is central to the verse because it signifies that God is not only capable of making new things but is actively engaged in the process. It reassures us His people that God is continually working to bring about renewal and change, even in seemingly impossible situations like making a way in the wilderness and streams in the wasteland. Bottom line, the verb captures the ever so blessed message of hope and renewal, emphasizing that God’s work is ongoing and ever-present, bringing new possibilities and transformation. Let us let Him have His way with us in that regard in the days ahead (but first one must tightly tether to Him through His Messiah Jesus  “A Letter of Invitation“).

 

December 31 Jeremiah 29:11 (late seventh century BC) The salient verb is “think,” it is in the Qal stem, active voice, present participle form; the participle functions as a verbal adjective here, modifying “thoughts,” thus the ongoing action (the participle is functioning similar to a present tense verb) is therefore “think thoughts;” the subject, God, is actively thinking these thoughts, continuously. This usage of “think” emphasizes God’s ongoing, hence quite intentional design for the well-being of His people, it highlights the fact that God is actively and continuously thinking about and preparing for their future (note again Isaiah 43:18-19, for example). This verb is obviously central to the verse because it reassures us, Jehovah God’s people, of His deliberate (betrayed by “participle persistence”), benevolent, thoughtful intentions toward His own, thus providing hope, and assurance of the best possible future for His Beloved. We need to be told all this, do we not? Someone has to tell us that God is pleasantly bent on thinking these good thoughts about and for us, because we cannot know that with certainty otherwise, and this verb is central in that communique from very God by way of His servant Paul here. Bottom line, this verbal form relates a message of hope and assurance, emphasizing that God’s thoughts and thus plans for His people are not for harm, uh uh, but always for their ongoing good, always, mark it down beloved friend, because He knows you and is thinking about you and your future (“A Letter of Invitation,” an invitation to get on board with the Grand Thinker). As we celebrate the New Year, this verse reassures us of God’s good plans for our future, we can enter the New Year with confidence, knowing that God has an exceedingly good future in store for His own, He by our side, ever by our side. Thank you, great Jehovah God.

Praised be precisely your blessed Name and yours alone, even Messiah Jesus, in all the earth. Amen.

 

 

Notes

[1] Every Greek verb form has a tense, voice, and mood. These three grammatical features are essential for conveying the action’s time, the subject’s involvement, and the type of action or command, respectively. In Hebrew, verbs are also inflected for tense, voice, and mood, but the system is somewhat different from Greek.

[2] The word “deponent” comes from the Latin word DEPONERE, which means “to lay aside” or “to put down.” In a broader sense, it implies setting something aside or discarding it. In the context of grammar, deponent verbs are so named because they have “laid aside” their active forms (form=structural appearance, which serves as a functional cue) and only use middle or passive forms, even though they have an active meaning. This etymology reflects the idea that these verbs have “set aside” their active voice appearance/forms. The distinction between middle deponent and passive deponent is primarily a matter of grammatical form rather than function, both types of deponent verbs are active in meaning, despite their middle or passive forms. The terms “middle deponent” and “passive deponent” are used to describe their traditional forms that have “stuck” down through time, but in practice, they both convey active actions. So, the bottom line is that deponent verbs, regardless of their form, are understood and translated as active verbs. While this might seem like a linguistic quirk, deponent verbs are simply a product of the natural progression of the Greek language, reflecting its rich and complex history. Verbs and verb forms popped into and out of usage over centuries of time, and rather than building a whole new grammar and vocabulary, the old was kept alongside the new with these sort of weird usage caveats. With time, the middle and passive forms of not a few active verbs became the standard way to express certain actions, even though they carried an active meaning, and that became ingrained in the language, it stuck. While the primary understanding of deponent verbs is active, it is not entirely incorrect to consider that they carry reflexive or passive elements, especially given their middle/passive traditional origins and applications, and not least the historical development they underwent. As usual, context, common sense, disdain of bias, and a little prayer are the ultimate arbiters of meaning.

[3] Isaiah as also Micah prophesied during the mid-8th century BC. His prophetic ministry began around 740 BC (BC=before the birth of Messiah Jesus), during the reign of King Uzziah, and continued through the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah; Hezekiah’s reign ended in 686 BC. This period was marked by significant political and social changes in Judah (the northern Kingdom of Israel was in a tailspin at this time, soon to be vanquished by the Assyrians in 722 BC).

[4] Bethlehem is often referred to as the “City of David.” This designation stems from the fact that King David, one of the most significant figures in Jewish history, was born and raised in Bethlehem. The Bible mentions David’s origins in Bethlehem in 1 Samuel 16:1, where God instructs the prophet Samuel to go to Bethlehem to anoint David as the future king of Israel. While Jerusalem is also called the “City of David” because David established it as his capital and brought the Ark of the Covenant there, Bethlehem holds a special place as his birthplace. This connection is particularly significant in the context of the New Testament, where Bethlehem is highlighted as the birthplace of Messiah Jesus, fulfilling the prophecy that the Messiah would come from the lineage of David (2Samuel 7:12-13, Isaiah 11;1, Jeremiah 23:5). So, Bethlehem is called the “City of David” because it is the birthplace of King David, and it holds a prophetic and historical significance in both the Old and New Testaments. See also.

[5] The gifts brought by the Magi to Jesus—gold, frankincense, and myrrh—are highly symbolic and carry significant meaning. Gold symbolizes kingship and royalty; gold was a gift fit for a king, acknowledging Jesus’ status as the King of the Jews (Matthew 2:2; also Matthew 27:11, John 18:33, John 19:19). Frankincense represents deity and worship; it was used in temple worship and signifies Jesus’ divine nature and His role as High Priest. Myrrh symbolizes suffering and death. Myrrh was used for embalming and points directly to Jesus’ future suffering and death, highlighting His role as our Savior, the One who would sacrifice Himself for humanity. These gifts not only reflect the Magi’s recognition of Jesus’ identity and mission but also foreshadow key aspects of His life and ministry. So, the symbolic nature of the Magi’s gifts underscores the profound significance of Jesus’ birth and the fulfillment of prophecies concerning Messiah—precisely Messiah Jesus the Jew and none other.