Discovery BoxLuke 1:57--2:52
Context1:57 Now the time came 1 for Elizabeth to have her baby, 2 and she gave birth to a son. 1:58 Her 3 neighbors and relatives heard that the Lord had shown 4 great mercy to her, and they rejoiced 5 with her.
1:59 On 6 the eighth day 7 they came to circumcise the child, and they wanted to name 8 him Zechariah after his father. 1:60 But 9 his mother replied, 10 “No! He must be named 11 John.” 12 1:61 They 13 said to her, “But 14 none of your relatives bears this name.” 15 1:62 So 16 they made signs to the baby’s 17 father, 18 inquiring what he wanted to name his son. 19 1:63 He 20 asked for a writing tablet 21 and wrote, 22 “His name is John.” And they were all amazed. 23 1:64 Immediately 24 Zechariah’s 25 mouth was opened and his tongue 26 released, 27 and he spoke, blessing God. 1:65 All 28 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 29 who heard these things 30 kept them in their hearts, 31 saying, “What then will this child be?” 32 For the Lord’s hand 33 was indeed with him.
1:67 Then 34 his father Zechariah was filled with the Holy Spirit and prophesied, 35
1:68 “Blessed 36 be the Lord God of Israel,
because he has come to help 37 and has redeemed 38 his people.
1:69 For 39 he has raised up 40 a horn of salvation 41 for us in the house of his servant David, 42
1:70 as he spoke through the mouth of his holy prophets from long ago, 43
1:71 that we should be saved 44 from our enemies, 45
and from the hand of all who hate us.
1:72 He has done this 46 to show mercy 47 to our ancestors, 48
and to remember his holy covenant 49 –
1:73 the oath 50 that he swore to our ancestor 51 Abraham.
This oath grants 52
1:74 that we, being rescued from the hand of our 53 enemies,
may serve him without fear, 54
1:75 in holiness and righteousness 55 before him for as long as we live. 56
1:76 And you, child, 57 will be called the prophet 58 of the Most High. 59
For you will go before 60 the Lord to prepare his ways, 61
1:77 to give his people knowledge of salvation 62 through the forgiveness 63 of their sins.
1:78 Because of 64 our God’s tender mercy 65
the dawn 66 will break 67 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 68
to guide our feet into the way 69 of peace.”
1:80 And the child kept growing 70 and becoming strong 71 in spirit, and he was in the wilderness 72 until the day he was revealed 73 to Israel.
2:1 Now 74 in those days a decree 75 went out from Caesar 76 Augustus 77 to register 78 all the empire 79 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 80 of Syria. 2:3 Everyone 81 went to his own town 82 to be registered. 2:4 So 83 Joseph also went up from the town of Nazareth 84 in Galilee to Judea, to the city 85 of David called Bethlehem, 86 because he was of the house 87 and family line 88 of David. 2:5 He went 89 to be registered with Mary, who was promised in marriage to him, 90 and who was expecting a child. 2:6 While 91 they were there, the time came for her to deliver her child. 92 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 93 and laid him in a manger, 94 because there was no place for them in the inn. 95
2:8 Now 96 there were shepherds 97 nearby 98 living out in the field, keeping guard 99 over their flock at night. 2:9 An 100 angel of the Lord 101 appeared to 102 them, and the glory of the Lord shone around them, and they were absolutely terrified. 103 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 104 for I proclaim to you good news 105 that brings great joy to all the people: 2:11 Today 106 your Savior is born in the city 107 of David. 108 He is Christ 109 the Lord. 2:12 This 110 will be a sign 111 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 112 2:13 Suddenly 113 a vast, heavenly army 114 appeared with the angel, praising God and saying,
2:14 “Glory 115 to God in the highest,
and on earth peace among people 116 with whom he is pleased!” 117
2:15 When 118 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 119 and see this thing that has taken place, that the Lord 120 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 121 2:17 When 122 they saw him, 123 they related what they had been told 124 about this child, 2:18 and all who heard it were astonished 125 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 126 2:20 So 127 the shepherds returned, glorifying and praising 128 God for all they had heard and seen; everything was just as they had been told. 129
2:21 At 130 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 131 before he was conceived in the womb.
2:22 Now 132 when the time came for their 133 purification according to the law of Moses, Joseph and Mary 134 brought Jesus 135 up to Jerusalem 136 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 137 will be set apart to the Lord” 138 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 139 or two young pigeons. 140
2:25 Now 141 there was a man in Jerusalem 142 named Simeon who was righteous 143 and devout, looking for the restoration 144 of Israel, and the Holy Spirit 145 was upon him. 2:26 It 146 had been revealed 147 to him by the Holy Spirit that he would not die 148 before 149 he had seen the Lord’s Christ. 150 2:27 So 151 Simeon, 152 directed by the Spirit, 153 came into the temple courts, 154 and when the parents brought in the child Jesus to do for him what was customary according to the law, 155 2:28 Simeon 156 took him in his arms and blessed God, saying, 157
2:29 “Now, according to your word, 158 Sovereign Lord, 159 permit 160 your servant 161 to depart 162 in peace.
2:30 For my eyes have seen your salvation 163
2:31 that you have prepared in the presence of all peoples: 164
for revelation to the Gentiles,
and for glory 166 to your people Israel.”
2:33 So 167 the child’s 168 father 169 and mother were amazed 170 at what was said about him. 2:34 Then 171 Simeon blessed them and said to his mother Mary, “Listen carefully: 172 This child 173 is destined to be the cause of the falling and rising 174 of many in Israel and to be a sign that will be rejected. 175 2:35 Indeed, as a result of him the thoughts 176 of many hearts will be revealed 177 – and a sword 178 will pierce your own soul as well!” 179
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 180 having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 181 She never left the temple, worshiping with fasting and prayer night and day. 182 2:38 At that moment, 183 she came up to them 184 and began to give thanks to God and to speak 185 about the child 186 to all who were waiting for the redemption of Jerusalem. 187
2:39 So 188 when Joseph and Mary 189 had performed 190 everything according to the law of the Lord, 191 they returned to Galilee, to their own town 192 of Nazareth. 193 2:40 And the child grew and became strong, 194 filled with wisdom, 195 and the favor 196 of God 197 was upon him.
2:41 Now 198 Jesus’ 199 parents went to Jerusalem 200 every 201 year for the feast of the Passover. 202 2:42 When 203 he was twelve years old, 204 they went up 205 according to custom. 2:43 But 206 when the feast was over, 207 as they were returning home, 208 the boy Jesus stayed behind in Jerusalem. His 209 parents 210 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 211 they went a day’s journey. Then 212 they began to look for him among their relatives and acquaintances. 213 2:45 When 214 they did not find him, they returned to Jerusalem 215 to look for him. 2:46 After 216 three days 217 they found him in the temple courts, 218 sitting among the teachers, 219 listening to them and asking them questions. 2:47 And all who heard Jesus 220 were astonished 221 at his understanding and his answers. 2:48 When 222 his parents 223 saw him, they were overwhelmed. His 224 mother said to him, “Child, 225 why have you treated 226 us like this? Look, your father and I have been looking for you anxiously.” 227 2:49 But 228 he replied, 229 “Why were you looking for me? 230 Didn’t you know that I must be in my Father’s house?” 231 2:50 Yet 232 his parents 233 did not understand 234 the remark 235 he made 236 to them. 2:51 Then 237 he went down with them and came to Nazareth, 238 and was obedient 239 to them. But 240 his mother kept all these things 241 in her heart. 242
2:52 And Jesus increased 243 in wisdom and in stature, and in favor with God and with people.
[1:57] 1 tn Grk “the time was fulfilled.”
[1:57] 2 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 3 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 4 tn Grk “had magnified his mercy with her.”
[1:58] 5 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 5 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 6 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 7 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 7 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 8 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 9 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 10 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 9 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 10 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 11 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 11 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 12 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 13 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 14 tn Grk “what he might wish to call him.”
[1:63] 13 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 14 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 15 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 16 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 15 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 16 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 17 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 18 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 17 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:66] 19 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 20 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 21 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 22 tn Or “what manner of child will this one be?”
[1:66] 23 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 22 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:68] 23 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 24 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 25 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:69] 25 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 26 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 27 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 28 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 27 tn Grk “from the ages,” “from eternity.”
[1:71] 29 tn Grk “from long ago, salvation.”
[1:71] 30 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 31 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 32 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 33 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 34 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 33 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 34 tn Or “forefather”; Grk “father.”
[1:73] 35 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 35 tc Many important early
[1:74] 36 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 37 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 38 tn Grk “all our days.”
[1:76] 39 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 40 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 41 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 42 tc Most
[1:76] 43 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:77] 41 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 42 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 43 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 44 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 45 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 46 tn Grk “shall visit us.”
[1:79] 45 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 47 tn This verb is imperfect.
[1:80] 48 tn This verb is also imperfect.
[1:80] 50 tn Grk “until the day of his revealing.”
[2:1] 49 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[2:1] 50 sn This decree was a formal decree from the Roman Senate.
[2:1] 51 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 52 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 53 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] 54 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 51 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
[2:3] 53 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 54 tn Or “hometown” (so CEV).
[2:4] 55 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 56 sn On Nazareth see Luke 1:26.
[2:4] 57 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 58 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
[2:4] 59 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
[2:4] 60 tn Or “family,” “lineage.”
[2:5] 57 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
[2:5] 58 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some
[2:6] 59 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:6] 60 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
[2:7] 61 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
[2:7] 62 tn Or “a feeding trough.”
[2:7] 63 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.
[2:8] 63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 64 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 65 tn Grk “in that region.”
[2:8] 66 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 65 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 66 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 67 tn Or “stood in front of.”
[2:9] 68 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:10] 68 tn Grk “I evangelize to you great joy.”
[2:11] 69 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 70 tn Or “town.” See the note on “city” in v. 4.
[2:11] 71 tn This is another indication of a royal, messianic connection.
[2:11] 72 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:12] 71 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 72 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 73 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 73 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 74 tn Grk “a multitude of the armies of heaven.”
[2:14] 75 sn Glory here refers to giving honor to God.
[2:14] 76 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 77 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 77 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:15] 78 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 79 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 79 tn Or “a feeding trough.”
[2:17] 81 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 82 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[2:17] 83 tn Grk “the word which had been spoken to them.”
[2:18] 83 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
[2:19] 85 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
[2:20] 87 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 88 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 89 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.
[2:21] 89 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 90 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[2:22] 91 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 92 tc The translation follows most
[2:22] 93 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 94 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 95 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 93 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 94 sn An allusion to Exod 13:2, 12, 15.
[2:24] 95 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.
[2:24] 96 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 97 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] 98 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 99 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] 100 tn Or “deliverance,” “consolation.”
[2:25] 101 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.
[2:26] 99 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 100 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 101 tn Grk “would not see death” (an idiom for dying).
[2:26] 102 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 103 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:27] 101 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 102 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 103 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
[2:27] 104 tn Grk “the temple.”
[2:27] 105 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 103 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 104 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 105 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 106 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 107 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 108 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] 109 tn Grk “now release your servant.”
[2:30] 107 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 109 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 111 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 112 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 113 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 114 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 115 tc Most
[2:33] 116 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 117 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 118 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 119 tn Grk “and for a sign of contradiction.”
[2:35] 117 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 118 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
[2:35] 119 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
[2:35] 120 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
[2:36] 119 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 121 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
[2:37] 122 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 123 tn Grk “at that very hour.”
[2:38] 124 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] 125 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] 126 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 127 tc A few
[2:39] 125 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 126 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 128 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 130 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 127 tc Most
[2:40] 128 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 130 sn On the phrase the favor of God see Luke 1:66.
[2:41] 129 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 130 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 131 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 132 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 133 sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
[2:42] 131 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 132 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
[2:42] 133 tc Most
[2:43] 133 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
[2:43] 134 tn Grk “when the days ended.”
[2:43] 135 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 136 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 137 tc Most
[2:44] 135 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
[2:44] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 137 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 137 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 138 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 139 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:46] 140 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 141 tn Grk “the temple.”
[2:46] 142 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 141 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 142 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
[2:48] 143 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 144 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 145 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 146 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 147 tn Or “Child, why did you do this to us?”
[2:48] 148 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 145 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 146 tn Grk “he said to them.”
[2:49] 147 tn Grk “Why is it that you were looking for me?”
[2:49] 148 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[2:50] 147 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 148 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 149 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
[2:50] 150 tn Or “the matter.”
[2:50] 151 tn Grk “which he spoke.”
[2:51] 149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 150 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 151 tn Or “was submitting.”
[2:51] 152 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 153 tn Or “all these words.”
[2:51] 154 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 151 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
