Lukas 1:1
Konteks1:1 Now 1 many have undertaken to compile an account 2 of the things 3 that have been fulfilled 4 among us,
Lukas 2:1-52
Konteks2:1 Now 5 in those days a decree 6 went out from Caesar 7 Augustus 8 to register 9 all the empire 10 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 11 of Syria. 2:3 Everyone 12 went to his own town 13 to be registered. 2:4 So 14 Joseph also went up from the town of Nazareth 15 in Galilee to Judea, to the city 16 of David called Bethlehem, 17 because he was of the house 18 and family line 19 of David. 2:5 He went 20 to be registered with Mary, who was promised in marriage to him, 21 and who was expecting a child. 2:6 While 22 they were there, the time came for her to deliver her child. 23 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 24 and laid him in a manger, 25 because there was no place for them in the inn. 26
2:8 Now 27 there were shepherds 28 nearby 29 living out in the field, keeping guard 30 over their flock at night. 2:9 An 31 angel of the Lord 32 appeared to 33 them, and the glory of the Lord shone around them, and they were absolutely terrified. 34 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 35 for I proclaim to you good news 36 that brings great joy to all the people: 2:11 Today 37 your Savior is born in the city 38 of David. 39 He is Christ 40 the Lord. 2:12 This 41 will be a sign 42 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 43 2:13 Suddenly 44 a vast, heavenly army 45 appeared with the angel, praising God and saying,
2:14 “Glory 46 to God in the highest,
and on earth peace among people 47 with whom he is pleased!” 48
2:15 When 49 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 50 and see this thing that has taken place, that the Lord 51 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 52 2:17 When 53 they saw him, 54 they related what they had been told 55 about this child, 2:18 and all who heard it were astonished 56 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 57 2:20 So 58 the shepherds returned, glorifying and praising 59 God for all they had heard and seen; everything was just as they had been told. 60
2:21 At 61 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 62 before he was conceived in the womb.
2:22 Now 63 when the time came for their 64 purification according to the law of Moses, Joseph and Mary 65 brought Jesus 66 up to Jerusalem 67 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 68 will be set apart to the Lord” 69 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 70 or two young pigeons. 71
2:25 Now 72 there was a man in Jerusalem 73 named Simeon who was righteous 74 and devout, looking for the restoration 75 of Israel, and the Holy Spirit 76 was upon him. 2:26 It 77 had been revealed 78 to him by the Holy Spirit that he would not die 79 before 80 he had seen the Lord’s Christ. 81 2:27 So 82 Simeon, 83 directed by the Spirit, 84 came into the temple courts, 85 and when the parents brought in the child Jesus to do for him what was customary according to the law, 86 2:28 Simeon 87 took him in his arms and blessed God, saying, 88
2:29 “Now, according to your word, 89 Sovereign Lord, 90 permit 91 your servant 92 to depart 93 in peace.
2:30 For my eyes have seen your salvation 94
2:31 that you have prepared in the presence of all peoples: 95
for revelation to the Gentiles,
and for glory 97 to your people Israel.”
2:33 So 98 the child’s 99 father 100 and mother were amazed 101 at what was said about him. 2:34 Then 102 Simeon blessed them and said to his mother Mary, “Listen carefully: 103 This child 104 is destined to be the cause of the falling and rising 105 of many in Israel and to be a sign that will be rejected. 106 2:35 Indeed, as a result of him the thoughts 107 of many hearts will be revealed 108 – and a sword 109 will pierce your own soul as well!” 110
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 111 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. 112 She never left the temple, worshiping with fasting and prayer night and day. 113 2:38 At that moment, 114 she came up to them 115 and began to give thanks to God and to speak 116 about the child 117 to all who were waiting for the redemption of Jerusalem. 118
2:39 So 119 when Joseph and Mary 120 had performed 121 everything according to the law of the Lord, 122 they returned to Galilee, to their own town 123 of Nazareth. 124 2:40 And the child grew and became strong, 125 filled with wisdom, 126 and the favor 127 of God 128 was upon him.
2:41 Now 129 Jesus’ 130 parents went to Jerusalem 131 every 132 year for the feast of the Passover. 133 2:42 When 134 he was twelve years old, 135 they went up 136 according to custom. 2:43 But 137 when the feast was over, 138 as they were returning home, 139 the boy Jesus stayed behind in Jerusalem. His 140 parents 141 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 142 they went a day’s journey. Then 143 they began to look for him among their relatives and acquaintances. 144 2:45 When 145 they did not find him, they returned to Jerusalem 146 to look for him. 2:46 After 147 three days 148 they found him in the temple courts, 149 sitting among the teachers, 150 listening to them and asking them questions. 2:47 And all who heard Jesus 151 were astonished 152 at his understanding and his answers. 2:48 When 153 his parents 154 saw him, they were overwhelmed. His 155 mother said to him, “Child, 156 why have you treated 157 us like this? Look, your father and I have been looking for you anxiously.” 158 2:49 But 159 he replied, 160 “Why were you looking for me? 161 Didn’t you know that I must be in my Father’s house?” 162 2:50 Yet 163 his parents 164 did not understand 165 the remark 166 he made 167 to them. 2:51 Then 168 he went down with them and came to Nazareth, 169 and was obedient 170 to them. But 171 his mother kept all these things 172 in her heart. 173
2:52 And Jesus increased 174 in wisdom and in stature, and in favor with God and with people.
[1:1] 1 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 2 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 4 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[2:1] 5 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] 6 sn This decree was a formal decree from the Roman Senate.
[2:1] 7 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 8 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 9 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] sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in
[2:1] 10 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] 12 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 13 tn Or “hometown” (so CEV).
[2:4] 14 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 15 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 16 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] 17 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] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 18 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] 19 tn Or “family,” “lineage.”
[2:5] 20 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] 21 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] 22 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] 23 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] 24 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] 25 tn Or “a feeding trough.”
[2:7] 26 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.
[2:7] sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
[2:8] 27 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 28 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] 29 tn Grk “in that region.”
[2:8] 30 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 32 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 33 tn Or “stood in front of.”
[2:9] 34 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:9] sn Terrified. See similar responses in Luke 1:12, 29.
[2:10] 36 tn Grk “I evangelize to you great joy.”
[2:11] 37 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] 38 tn Or “town.” See the note on “city” in v. 4.
[2:11] 39 tn This is another indication of a royal, messianic connection.
[2:11] 40 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[2:12] 41 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 42 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 43 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 44 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 45 tn Grk “a multitude of the armies of heaven.”
[2:14] 46 sn Glory here refers to giving honor to God.
[2:14] 47 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 48 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] 49 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] 50 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 51 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 52 tn Or “a feeding trough.”
[2:17] 53 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 54 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] 55 tn Grk “the word which had been spoken to them.”
[2:18] 56 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] 57 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] 58 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 59 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 60 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.
[2:20] sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
[2:21] 61 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] 62 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] 63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 64 tc The translation follows most
[2:22] tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).
[2:22] sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
[2:22] 65 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 66 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 67 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 68 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 69 sn An allusion to Exod 13:2, 12, 15.
[2:24] 70 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] 71 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 72 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] 73 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 74 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] 75 tn Or “deliverance,” “consolation.”
[2:25] sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
[2:25] 76 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] 77 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 78 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] 79 tn Grk “would not see death” (an idiom for dying).
[2:26] 80 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 81 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:26] sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
[2:27] 82 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 83 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 84 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] 85 tn Grk “the temple.”
[2:27] sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
[2:27] 86 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 87 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 88 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] 89 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 90 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 91 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] 92 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] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:29] 93 tn Grk “now release your servant.”
[2:30] 94 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 95 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] 96 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] 97 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 98 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 99 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 100 tc Most
[2:33] 101 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] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 104 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 105 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] 106 tn Grk “and for a sign of contradiction.”
[2:35] 107 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 108 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] 109 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] 110 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] 111 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 112 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] 113 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 114 tn Grk “at that very hour.”
[2:38] 115 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] 116 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] 117 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 118 tc A few
[2:38] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:39] 119 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 120 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 122 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 124 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 125 tc Most
[2:40] 126 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 128 sn On the phrase the favor of God see Luke 1:66.
[2:41] 129 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 130 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 131 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 132 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 133 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] 134 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 135 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] 136 tc Most
[2:43] 137 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] 138 tn Grk “when the days ended.”
[2:43] 139 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 140 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 141 tc Most
[2:44] 142 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] 143 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 144 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 145 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 146 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 147 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] 148 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 149 tn Grk “the temple.”
[2:46] 150 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 151 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 152 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] 153 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 154 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 155 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 156 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 157 tn Or “Child, why did you do this to us?”
[2:48] 158 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 159 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 160 tn Grk “he said to them.”
[2:49] 161 tn Grk “Why is it that you were looking for me?”
[2:49] 162 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] 163 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 164 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 165 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] 166 tn Or “the matter.”
[2:50] 167 tn Grk “which he spoke.”
[2:51] 168 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 169 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 170 tn Or “was submitting.”
[2:51] 171 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 172 tn Or “all these words.”
[2:51] 173 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 174 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
