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