He is a Gift 2

Strongs #G395 The Greek ἀνατολῶν is a plural noun, and means "risings/rising ones." Normally interpreted "of the east" but this disregards the plural, and adds a definite article "the" that does not exist.

ἀνατολῶν literally conveys "of risings," but said to extend idiomatically to the regions (pl.) where the sun rises. Over time, this literal sense of "rising" shifted to its more metaphorical meaning, referring to the regions in the East.

The plural and singular must be distinguished in the text, simply because both forms are used by the same writer within the same context, with a definite article and without. Translating both in the same way is certainly not respecting the author or reader.

Strong's Greek #792 ἀστέρα, estera. a star. 

Parallels אסתר the pronunciation almost exactly. See Strongs Hebrew #635, ester. Esther, (Persian stâra, star).

“the King who was brought forth of the Judeans” (ὁ βασιλεὺς ὁ τεχθεὶς τῶν Ἰουδαίων) is a grammatically valid and meaningful formulation in Greek, and obviously with a distinct nuance from the canonical renderings of ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων. With a nominative "king" stuck right between "born" and "the Judeans/Jews" and the flexible word ordering of Greek, which way should it be interpreted?

The Genitive case here would most naturally be interpreted as a Genitive of Separation (e.g., from the Judeans) or a Partitive Genitive (e.g., one of the Judeans). The verb τίκτω literally means "to bring forth into the world, engender" and usually takes a $\text{genitive}$ or the preposition $\epsilon \kappa$ ($\text{ek}$ + genitive) to denote the parent (the source of birth). One wouldn't expect a group or nation to engender a child, and thus the idea overlooked. But then, that is wholly dependent on contextual interpretation and moreover the word τίκτω is used in such metaphorical sense:

In Greek literature, τίκτω (and its related forms) is used not only for physical birth but also to describe generation, production, and causation in abstract, moral, cosmic, and literary contexts. Have a look at these examples:

1. Producing social or natural phenomena

1. λέγω τὴν χώρην λιμὸν τέξεσθαι (Hdt. 7.49)

   • “I say that the land produces famine.”

   • Here τίκτει is used metaphorically: the land is mother to famine, producing it as an effect of scarcity or mismanagement.

   • Sense: environment or conditions generating outcomes.

2. ἐπειχθῆναι πρῆγμα τίκτει σφάλματα (Hdt. 10.ζ)

   • “When a matter is handled harshly, it gives birth to mistakes.”

   • Metaphorical causation: human actions produce consequences, conceptualized as offspring.

   • Sense: agency or effect as generative.

2. Moral and ethical generation

1. τὸ γὰρ δυσσεβὲς ἔργον … τίκτει (Aeschylus, Ag. 759; cf. 763, Ch. 805)

   • “An impious deed brings forth (generates) consequences.”

   • τίκτει here expresses moral causality: an immoral act begets further evil.

   • Abstract “birth” of consequences, reinforcing the causal imagery of τίκτω.

2. ἡ ἐπιθυμία … τίκτει ἁμαρτίαν (Ep. Jac. 1.15)

   • “Desire engenders sin.”

   • Metaphorically, psychological states produce moral outcomes.

3. μὴ θράσος τέκῃ φόβον (Aeschylus, Supp. 498)

   • “May boldness not give birth to fear.”

   • Expresses a proverbial or conditional causation, still using birth imagery.

3. Cosmic and natural generation

1. τῆς … τεκούσης φῶς τόδʼ εὐφρόνης (Id. Ag. 279)

   • “Of her, bringing forth light, fair-minded.”

   • Often applied to deities or cosmic principles, like Night as a “mother” producing Day or Sun.

   • Personification: natural entities generate physical or temporal phenomena.

2. ὃν αἰόλα νὺξ … τίκτει … Ἅλιον αἰτῶ (S. Tr. 95)

   • “Whom swift Night gives birth to, the Sun.”

   • Cosmogony: night generates the day; again τίκτει = metaphorical birth, not biological.

3. τ. [νόμους] (Id. OT 870)

   • “Brings forth laws” — metaphorical generation of institutions.

4. Literary and artistic generation

1. τ. ἀοιδάς (Eur. HF 767)

   • “Generates songs” — creative production.

2. τ. ῥήματα (Ar. Ra. 1059)

   • “Produces words” — speech or literary composition framed as offspring.

3. πολλοὺς καὶ καλοὺς λόγους (Pl. Smp. 210d)

   • “Generates many fine speeches” — rhetorical or intellectual creation as metaphorical birth.

5. Abstract or material causation

1. ὕδωρ δὲ πίνων οὐδὲν ἂν τέκοι σοφόν (Cratinus, 199)

   • “Drinking water would give birth to nothing wise.”

   • τίκω indicates potential generation: consuming something does not generate wisdom.

2. τῷδε κέρδει … κέρδος ἄλλο τίκτεται (A. Th. 437, pass.)

   • “From this gain, another gain is born.”

   • Passive, impersonal, abstract: τίκτει expresses succession or derivation, the “birth” of one outcome from another.

(See LSJ under the word τίκτω IV)

Little known, much ignored fact, the Greek here for Jerusalem Ἱεροσόλυμα is grammatically plural. More interesting is that it is referred to with a feminine all/every. Scholars worked hard to come up with explanations (for not translating either the feminine or plural):

"the unusual coupling of the feminine πᾶσα with the neuter plural Ἱεροσόλυμα is easily explained by the supposition that the appellative idea, ἡ πόλις, was in the writer's mind"

Thayers Greek Lexicon

Scholarly explanations often seem to be used as excuses not to translate what is there, i.e. justifications for putting what is written out of public view.

It is odd to use the word "πᾶσα" (which is feminine) with "Ἱεροσόλυμα" (which is neuter plural), because they don’t go together in Greek grammar. The scholar's explanation is that the writer is mentally associating "Ἱεροσόλυμα" (Jerusalem) with a different word "πόλις" (city), which is feminine. In other words, the writer screwed up, but the scholars, who can read minds of ancient writers, understand what he intended. Therefore, the public does not need to see or be bothered by the "discrepency."

There are in fact two forms for this name used in the NT:

The singular Ἰερουσαλήμ

And the Greek neuter plural Ἱεροσόλυμα

 The writer knows what he is writing, and his intentions behind using a feminine all with Jerusalems don't need to be changed.

Strong's Greek #1122, γραμματεύς (grammateús). Translates to "scribe" or "biblical scholar" in biblical contexts, especially in the New Testament.

Here's a breakdown of its usage and meanings:

1. Secretary: Referring to a state-clerk or administrative officer (Acts 19:35).
2. Military Officer: In some instances, it refers to a military officer (Judges 5:14, 2 Kings 25:19).
3. Scribe or Biblical Scholar: This is the most common usage, particularly in the New Testament. It refers to experts in Jewish law and scripture, often seen as teachers of the Law. In Greek, it's used to describe those knowledgeable in religious matters and skilled in interpreting and teaching the Law. It's synonymous with νομοδιδάσκαλος (nomodidáskalos, teacher of the law) and νομικός (nomikós, legal expert). For example, in Matthew 2:4 and other Gospel passages, it's used in phrases like "scribes and chief priests" to denote religious authorities. They are often portrayed as opponents of Jesus and his teachings, as in Matthew 5:20. In 1 Corinthians 1:20, it's used metaphorically to contrast the wisdom of the world with the wisdom of God.

Cf. Logeion γραμματεύς 

He is being begotten/fathered. γεννᾶται (gennatai)  is in the present tense. It indicates an ongoing action or a state in the present time. So, it can be translated as "he is begotten" or "he is being begotten" depending on the context. This is different than "bringing forth/bearing."

The form συναγαγών is the aorist active participle masculine nominative singular of συνάγω, “to bring together, gather, or assemble.” Depending on context, it may denote

1. literal collecting or gathering—of persons (e.g., armies, assemblies), objects (e.g., grain, ships), or animals; 
2. metaphorical assembly, such as forming unions (familial or political), composing speeches or thoughts, drawing conclusions, or concentrating mental attention; 
3. hostile action, such as driving enemies together into danger or precipitating conflict; or 
4. constructive acts like fabricating or producing something by joining parts. 

See Liddell, H. G., Scott, R., Jones, H. S., A Greek-English Lexicon, rev. ed. (Oxford: Clarendon Press, 1996), s.v. συνάγω.

The verb πορεύομαι (root: πορ-) is a deponent verb. It is formally middle/passive and not active. Often used in an active sense, "to go" or "to proceed." However, in certain contexts—especially in poetic or dramatic texts—it can bear a genuinely passive sense, signifying "to be driven," "to be carried," or "to be led along." For example, μέγας βοῦς ὑπὸ σμικρᾶς μάστιγος εἰς ὁδὸν πορεύεται (“a great ox is driven along the road by a small whip,” Soph. Aj. 1254) illustrates a passive construction, where an external agent compels the subject's movement. Similarly, πρὸς βίαν πορεύεται ("he is driven by force," Soph. OC 845) demonstrates this nuance. In prose the verb can be deponent, meaning "to go" or "to journey," though the etymological sense of being led or carried remains linguistically valid (cf. Hdt. 8.107; Thuc. 1.26). See LSJ, s.v. πορεύομαι; Chantraine, Dictionnaire Étymologique de la Langue Grecque s.v. πορ-.

περὶ τοῦ is a common expression found in the NT.

In the literal sense, περὶ τοῦ can be understood as "around [to/of]." Here’s how:

• περὶ literally means "around" (in a spatial sense, like encircling something) but often extends metaphorically to mean "about" or "concerning" in abstract contexts.
• τοῦ (genitive case) signifies possession or relation, so it can be interpreted as "of the" or "to the."

Classical Greek will typically use the phrase to express something like "concerning the" or "about the" but this does not void the literal meaning. 

"Merry Christmas"

The magicians and traders are in the (Treasure) House, buying and selling, trafficking people, symbolized in the gold, frankincense, and myrhh.

"Don't treasure up for yourselves treasure-storehouses on the Earth..." (Matt. 6:19 RBT)

Strong's #G2344, θησαυρός (thēsaurós): Originally meaning a "strong-room" or "magazine" (Hdt. 2.150; SIG 419.17 [Delphi, 3rd century BCE]; LXX Deut. 32:34), the term also denoted a "store" or "treasure" (Ar. Av. 599). It was especially used for the treasuries constructed at Delphi by various Greek city-states (e.g., SIG 8 [6th century BCE]; Hdt. 1.14; Xen. Anab. 5.3.5; Strabo 4.1.13) and metaphorically applied to natural resources, such as the silver mines at Laureion (θησαυρός χθονός, Aesch. Pers. 238 [troch.]). It also referred to bank vaults in later periods (e.g., PLips. 62ii 14 [4th century CE]).

Greek τοῦ ἀπολέσαι αὐτό: "of the destroying of itself" or "of its own destroying." This phrase combines the genitive singular form of the article τοῦ with the aorist infinitive ἀπολέσαι (to destroy away) and the pronoun αὐτό (accusative itself), forming a construction that conveys the idea of self-destruction or the act of something destroying (it)self.

The traditional rendering ignores the definite article τοῦ and genitive case.

Strong's #G1056, Γαλιλαία:

"Γαλιλαία, Γαλιλαίας, ἡ, Galilee (from the Hebrew הגלילה, 2 galil Kings 15:29; הגליל, Joshua 20:7; Joshua 21:32; גליל ארץ, 1 Kings 9:11, meaning "the circle" or "circuit"). This name designated a certain district of northern Palestine, even before the exile. The Septuagint renders it as Γαλιλαία."

(Thayer's Greek Lexicon, emp. add.)