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