Luke 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

Luke 2:38

2:38 At that moment, ⁶  she came up to them ⁷  and began to give thanks to God and to speak ⁸  about the child ⁹  to all who were waiting for the redemption of Jerusalem. ¹⁰ 

Luke 7:19-20

7:19 and sent them to Jesus ¹¹  to ask, ¹²  “Are you the one who is to come, ¹³  or should we look for another?” 7:20 When ¹⁴  the men came to Jesus, ¹⁵  they said, “John the Baptist has sent us to you to ask, ¹⁶  ‘Are you the one who is to come, or should we look for another?’” ¹⁷ 

Philippians 3:11

3:11 and so, somehow, ¹⁸  to attain to the resurrection from the dead.

[2:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:38]  ⁶ tn Grk “at that very hour.”

[2:38]  ⁷ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁸ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁹ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹⁰ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[7:19]  ¹¹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹² tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹³ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹⁶ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹⁷ tn This question is repeated word for word from v. 19.

[3:11]  ¹⁸ tn On εἰ πῶς (ei pws) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.