Luke 2:7-14

Context
2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth¹ and laid him in a manger,² because there was no place for them in the inn.³

The Shepherds’ Visit

2:8 Now⁴ there were shepherds⁵ nearby⁶ living out in the field, keeping guard⁷ over their flock at night. 2:9 An⁸ angel of the Lord⁹ appeared to¹⁰ them, and the glory of the Lord shone around them, and they were absolutely terrified.¹¹ 2:10 But the angel said to them, “Do not be afraid! Listen carefully,¹² for I proclaim to you good news¹³ that brings great joy to all the people: 2:11 Today¹⁴ your Savior is born in the city¹⁵ of David.¹⁶ He is Christ¹⁷ the Lord. 2:12 This¹⁸ will be a sign¹⁹ for you: You will find a baby wrapped in strips of cloth and lying in a manger.”²⁰ 2:13 Suddenly²¹ a vast, heavenly army²² appeared with the angel, praising God and saying,

2:14 “Glory²³ to God in the highest,

and on earth peace among people²⁴ with whom he is pleased!”²⁵

[2:7] ¹sn 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] ²tn Or “a feeding trough.”

[2:7] ³tn 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] ⁴tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8] ⁵sn 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. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8] ⁶tn Grk “in that region.”

[2:8] ⁷tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:9] ⁸tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9] ⁹tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9] ¹⁰tn Or “stood in front of.”

[2:9] ¹¹tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:10] ¹²tn Grk “behold.”

[2:10] ¹³tn Grk “I evangelize to you great joy.”

[2:11] ¹⁴sn 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] ¹⁵tn Or “town.” See the note on “city” in v. 4.

[2:11] ¹⁶tn This is another indication of a royal, messianic connection.

[2:11] ¹⁷tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:12] ¹⁸tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12] ¹⁹sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12] ²⁰tn Or “a feeding trough,” see Luke 2:7.

[2:13] ²¹tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13] ²²tn Grk “a multitude of the armies of heaven.”

[2:14] ²³sn Glory here refers to giving honor to God.

[2:14] ²⁴tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14] ²⁵tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 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).