Discovery BoxLuke 14:1
Context14:1 Now 1 one Sabbath when Jesus went to dine 2 at the house of a leader 3 of the Pharisees, 4 they were watching 5 him closely.
Luke 2:1-52
Context2:1 Now 6 in those days a decree 7 went out from Caesar 8 Augustus 9 to register 10 all the empire 11 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 12 of Syria. 2:3 Everyone 13 went to his own town 14 to be registered. 2:4 So 15 Joseph also went up from the town of Nazareth 16 in Galilee to Judea, to the city 17 of David called Bethlehem, 18 because he was of the house 19 and family line 20 of David. 2:5 He went 21 to be registered with Mary, who was promised in marriage to him, 22 and who was expecting a child. 2:6 While 23 they were there, the time came for her to deliver her child. 24 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 25 and laid him in a manger, 26 because there was no place for them in the inn. 27
2:8 Now 28 there were shepherds 29 nearby 30 living out in the field, keeping guard 31 over their flock at night. 2:9 An 32 angel of the Lord 33 appeared to 34 them, and the glory of the Lord shone around them, and they were absolutely terrified. 35 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 36 for I proclaim to you good news 37 that brings great joy to all the people: 2:11 Today 38 your Savior is born in the city 39 of David. 40 He is Christ 41 the Lord. 2:12 This 42 will be a sign 43 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 44 2:13 Suddenly 45 a vast, heavenly army 46 appeared with the angel, praising God and saying,
2:14 “Glory 47 to God in the highest,
and on earth peace among people 48 with whom he is pleased!” 49
2:15 When 50 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 51 and see this thing that has taken place, that the Lord 52 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 53 2:17 When 54 they saw him, 55 they related what they had been told 56 about this child, 2:18 and all who heard it were astonished 57 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 58 2:20 So 59 the shepherds returned, glorifying and praising 60 God for all they had heard and seen; everything was just as they had been told. 61
2:21 At 62 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 63 before he was conceived in the womb.
2:22 Now 64 when the time came for their 65 purification according to the law of Moses, Joseph and Mary 66 brought Jesus 67 up to Jerusalem 68 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 69 will be set apart to the Lord” 70 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 71 or two young pigeons. 72
2:25 Now 73 there was a man in Jerusalem 74 named Simeon who was righteous 75 and devout, looking for the restoration 76 of Israel, and the Holy Spirit 77 was upon him. 2:26 It 78 had been revealed 79 to him by the Holy Spirit that he would not die 80 before 81 he had seen the Lord’s Christ. 82 2:27 So 83 Simeon, 84 directed by the Spirit, 85 came into the temple courts, 86 and when the parents brought in the child Jesus to do for him what was customary according to the law, 87 2:28 Simeon 88 took him in his arms and blessed God, saying, 89
2:29 “Now, according to your word, 90 Sovereign Lord, 91 permit 92 your servant 93 to depart 94 in peace.
2:30 For my eyes have seen your salvation 95
2:31 that you have prepared in the presence of all peoples: 96
for revelation to the Gentiles,
and for glory 98 to your people Israel.”
2:33 So 99 the child’s 100 father 101 and mother were amazed 102 at what was said about him. 2:34 Then 103 Simeon blessed them and said to his mother Mary, “Listen carefully: 104 This child 105 is destined to be the cause of the falling and rising 106 of many in Israel and to be a sign that will be rejected. 107 2:35 Indeed, as a result of him the thoughts 108 of many hearts will be revealed 109 – and a sword 110 will pierce your own soul as well!” 111
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 112 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. 113 She never left the temple, worshiping with fasting and prayer night and day. 114 2:38 At that moment, 115 she came up to them 116 and began to give thanks to God and to speak 117 about the child 118 to all who were waiting for the redemption of Jerusalem. 119
2:39 So 120 when Joseph and Mary 121 had performed 122 everything according to the law of the Lord, 123 they returned to Galilee, to their own town 124 of Nazareth. 125 2:40 And the child grew and became strong, 126 filled with wisdom, 127 and the favor 128 of God 129 was upon him.
2:41 Now 130 Jesus’ 131 parents went to Jerusalem 132 every 133 year for the feast of the Passover. 134 2:42 When 135 he was twelve years old, 136 they went up 137 according to custom. 2:43 But 138 when the feast was over, 139 as they were returning home, 140 the boy Jesus stayed behind in Jerusalem. His 141 parents 142 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 143 they went a day’s journey. Then 144 they began to look for him among their relatives and acquaintances. 145 2:45 When 146 they did not find him, they returned to Jerusalem 147 to look for him. 2:46 After 148 three days 149 they found him in the temple courts, 150 sitting among the teachers, 151 listening to them and asking them questions. 2:47 And all who heard Jesus 152 were astonished 153 at his understanding and his answers. 2:48 When 154 his parents 155 saw him, they were overwhelmed. His 156 mother said to him, “Child, 157 why have you treated 158 us like this? Look, your father and I have been looking for you anxiously.” 159 2:49 But 160 he replied, 161 “Why were you looking for me? 162 Didn’t you know that I must be in my Father’s house?” 163 2:50 Yet 164 his parents 165 did not understand 166 the remark 167 he made 168 to them. 2:51 Then 169 he went down with them and came to Nazareth, 170 and was obedient 171 to them. But 172 his mother kept all these things 173 in her heart. 174
2:52 And Jesus increased 175 in wisdom and in stature, and in favor with God and with people.
[14:1] 1 tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.
[14:1] 2 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 3 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 4 sn See the note on Pharisees in 5:17.
[14:1] 5 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[2:1] 6 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] 7 sn This decree was a formal decree from the Roman Senate.
[2:1] 8 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 9 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 10 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] 11 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 11 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] 16 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 17 tn Or “hometown” (so CEV).
[2:4] 21 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 22 sn On Nazareth see Luke 1:26.
[2:4] 23 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] 24 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] 25 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] 26 tn Or “family,” “lineage.”
[2:5] 26 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] 27 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] 31 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] 32 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] 36 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] 37 tn Or “a feeding trough.”
[2:7] 38 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] 41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 42 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] 43 tn Grk “in that region.”
[2:8] 44 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 46 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 47 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 48 tn Or “stood in front of.”
[2:9] 49 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:10] 52 tn Grk “I evangelize to you great joy.”
[2:11] 56 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] 57 tn Or “town.” See the note on “city” in v. 4.
[2:11] 58 tn This is another indication of a royal, messianic connection.
[2:11] 59 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:12] 61 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 62 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 63 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 66 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 67 tn Grk “a multitude of the armies of heaven.”
[2:14] 71 sn Glory here refers to giving honor to God.
[2:14] 72 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 73 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] 76 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] 77 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 78 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 81 tn Or “a feeding trough.”
[2:17] 86 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 87 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] 88 tn Grk “the word which had been spoken to them.”
[2:18] 91 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] 96 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] 101 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 102 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 103 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] 106 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] 107 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] 111 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 112 tc The translation follows most
[2:22] 113 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 114 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 115 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 116 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 117 sn An allusion to Exod 13:2, 12, 15.
[2:24] 121 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] 122 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 126 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] 127 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 128 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] 129 tn Or “deliverance,” “consolation.”
[2:25] 130 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] 131 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 132 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] 133 tn Grk “would not see death” (an idiom for dying).
[2:26] 134 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 135 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:27] 136 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 137 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 138 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] 139 tn Grk “the temple.”
[2:27] 140 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 141 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 142 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] 146 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 147 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 148 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] 149 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] 150 tn Grk “now release your servant.”
[2:30] 151 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 156 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] 161 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] 162 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 166 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 167 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 168 tc Most
[2:33] 169 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] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 173 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 174 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] 175 tn Grk “and for a sign of contradiction.”
[2:35] 176 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 177 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] 178 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] 179 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] 181 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 186 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] 187 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 191 tn Grk “at that very hour.”
[2:38] 192 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] 193 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] 194 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 195 tc A few
[2:39] 196 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 197 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 199 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 201 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 201 tc Most
[2:40] 202 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 204 sn On the phrase the favor of God see Luke 1:66.
[2:41] 206 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 207 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 208 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 209 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 210 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] 211 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 212 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] 213 tc Most
[2:43] 216 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] 217 tn Grk “when the days ended.”
[2:43] 218 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 219 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 220 tc Most
[2:44] 221 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] 222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 223 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 226 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 227 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 231 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] 232 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 233 tn Grk “the temple.”
[2:46] 234 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 236 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 237 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] 241 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 242 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 243 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 244 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 245 tn Or “Child, why did you do this to us?”
[2:48] 246 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 246 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 247 tn Grk “he said to them.”
[2:49] 248 tn Grk “Why is it that you were looking for me?”
[2:49] 249 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] 251 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 252 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 253 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] 254 tn Or “the matter.”
[2:50] 255 tn Grk “which he spoke.”
[2:51] 256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 257 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 258 tn Or “was submitting.”
[2:51] 259 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 260 tn Or “all these words.”
[2:51] 261 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 261 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
