Discovery BoxLuke 2:1-35
Context2:1 Now 1 in those days a decree 2 went out from Caesar 3 Augustus 4 to register 5 all the empire 6 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 7 of Syria. 2:3 Everyone 8 went to his own town 9 to be registered. 2:4 So 10 Joseph also went up from the town of Nazareth 11 in Galilee to Judea, to the city 12 of David called Bethlehem, 13 because he was of the house 14 and family line 15 of David. 2:5 He went 16 to be registered with Mary, who was promised in marriage to him, 17 and who was expecting a child. 2:6 While 18 they were there, the time came for her to deliver her child. 19 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 20 and laid him in a manger, 21 because there was no place for them in the inn. 22
2:8 Now 23 there were shepherds 24 nearby 25 living out in the field, keeping guard 26 over their flock at night. 2:9 An 27 angel of the Lord 28 appeared to 29 them, and the glory of the Lord shone around them, and they were absolutely terrified. 30 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 31 for I proclaim to you good news 32 that brings great joy to all the people: 2:11 Today 33 your Savior is born in the city 34 of David. 35 He is Christ 36 the Lord. 2:12 This 37 will be a sign 38 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 39 2:13 Suddenly 40 a vast, heavenly army 41 appeared with the angel, praising God and saying,
2:14 “Glory 42 to God in the highest,
and on earth peace among people 43 with whom he is pleased!” 44
2:15 When 45 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 46 and see this thing that has taken place, that the Lord 47 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 48 2:17 When 49 they saw him, 50 they related what they had been told 51 about this child, 2:18 and all who heard it were astonished 52 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 53 2:20 So 54 the shepherds returned, glorifying and praising 55 God for all they had heard and seen; everything was just as they had been told. 56
2:21 At 57 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 58 before he was conceived in the womb.
2:22 Now 59 when the time came for their 60 purification according to the law of Moses, Joseph and Mary 61 brought Jesus 62 up to Jerusalem 63 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 64 will be set apart to the Lord” 65 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 66 or two young pigeons. 67
2:25 Now 68 there was a man in Jerusalem 69 named Simeon who was righteous 70 and devout, looking for the restoration 71 of Israel, and the Holy Spirit 72 was upon him. 2:26 It 73 had been revealed 74 to him by the Holy Spirit that he would not die 75 before 76 he had seen the Lord’s Christ. 77 2:27 So 78 Simeon, 79 directed by the Spirit, 80 came into the temple courts, 81 and when the parents brought in the child Jesus to do for him what was customary according to the law, 82 2:28 Simeon 83 took him in his arms and blessed God, saying, 84
2:29 “Now, according to your word, 85 Sovereign Lord, 86 permit 87 your servant 88 to depart 89 in peace.
2:30 For my eyes have seen your salvation 90
2:31 that you have prepared in the presence of all peoples: 91
for revelation to the Gentiles,
and for glory 93 to your people Israel.”
2:33 So 94 the child’s 95 father 96 and mother were amazed 97 at what was said about him. 2:34 Then 98 Simeon blessed them and said to his mother Mary, “Listen carefully: 99 This child 100 is destined to be the cause of the falling and rising 101 of many in Israel and to be a sign that will be rejected. 102 2:35 Indeed, as a result of him the thoughts 103 of many hearts will be revealed 104 – and a sword 105 will pierce your own soul as well!” 106
[2:1] 1 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] 2 sn This decree was a formal decree from the Roman Senate.
[2:1] 3 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 4 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 5 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] 6 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 7 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] 8 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 9 tn Or “hometown” (so CEV).
[2:4] 10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 11 sn On Nazareth see Luke 1:26.
[2:4] 12 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] 13 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] 14 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] 15 tn Or “family,” “lineage.”
[2:5] 16 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] 17 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] 18 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] 19 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] 20 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] 21 tn Or “a feeding trough.”
[2:7] 22 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] 23 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 24 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] 25 tn Grk “in that region.”
[2:8] 26 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 28 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 29 tn Or “stood in front of.”
[2:9] 30 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:10] 32 tn Grk “I evangelize to you great joy.”
[2:11] 33 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] 34 tn Or “town.” See the note on “city” in v. 4.
[2:11] 35 tn This is another indication of a royal, messianic connection.
[2:11] 36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:12] 37 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 38 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 39 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 40 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 41 tn Grk “a multitude of the armies of heaven.”
[2:14] 42 sn Glory here refers to giving honor to God.
[2:14] 43 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 44 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] 45 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] 46 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 47 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 48 tn Or “a feeding trough.”
[2:17] 49 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 50 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] 51 tn Grk “the word which had been spoken to them.”
[2:18] 52 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] 53 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] 54 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 55 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 56 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] 57 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] 58 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] 59 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 60 tc The translation follows most
[2:22] 61 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 62 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 64 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 65 sn An allusion to Exod 13:2, 12, 15.
[2:24] 66 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] 67 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 68 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] 69 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 70 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] 71 tn Or “deliverance,” “consolation.”
[2:25] 72 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] 73 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 74 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] 75 tn Grk “would not see death” (an idiom for dying).
[2:26] 76 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 77 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:27] 78 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 79 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 80 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] 81 tn Grk “the temple.”
[2:27] 82 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 83 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 84 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] 85 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 86 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 87 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] 88 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] 89 tn Grk “now release your servant.”
[2:30] 90 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 91 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] 92 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] 93 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 94 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 95 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 96 tc Most
[2:33] 97 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] 98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 100 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 101 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] 102 tn Grk “and for a sign of contradiction.”
[2:35] 103 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 104 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] 105 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] 106 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.
