Lukas 2:15-52
Konteks2:15 When 1 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 2 and see this thing that has taken place, that the Lord 3 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 4 2:17 When 5 they saw him, 6 they related what they had been told 7 about this child, 2:18 and all who heard it were astonished 8 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 9 2:20 So 10 the shepherds returned, glorifying and praising 11 God for all they had heard and seen; everything was just as they had been told. 12
2:21 At 13 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 14 before he was conceived in the womb.
2:22 Now 15 when the time came for their 16 purification according to the law of Moses, Joseph and Mary 17 brought Jesus 18 up to Jerusalem 19 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 20 will be set apart to the Lord” 21 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 22 or two young pigeons. 23
2:25 Now 24 there was a man in Jerusalem 25 named Simeon who was righteous 26 and devout, looking for the restoration 27 of Israel, and the Holy Spirit 28 was upon him. 2:26 It 29 had been revealed 30 to him by the Holy Spirit that he would not die 31 before 32 he had seen the Lord’s Christ. 33 2:27 So 34 Simeon, 35 directed by the Spirit, 36 came into the temple courts, 37 and when the parents brought in the child Jesus to do for him what was customary according to the law, 38 2:28 Simeon 39 took him in his arms and blessed God, saying, 40
2:29 “Now, according to your word, 41 Sovereign Lord, 42 permit 43 your servant 44 to depart 45 in peace.
2:30 For my eyes have seen your salvation 46
2:31 that you have prepared in the presence of all peoples: 47
for revelation to the Gentiles,
and for glory 49 to your people Israel.”
2:33 So 50 the child’s 51 father 52 and mother were amazed 53 at what was said about him. 2:34 Then 54 Simeon blessed them and said to his mother Mary, “Listen carefully: 55 This child 56 is destined to be the cause of the falling and rising 57 of many in Israel and to be a sign that will be rejected. 58 2:35 Indeed, as a result of him the thoughts 59 of many hearts will be revealed 60 – and a sword 61 will pierce your own soul as well!” 62
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 63 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. 64 She never left the temple, worshiping with fasting and prayer night and day. 65 2:38 At that moment, 66 she came up to them 67 and began to give thanks to God and to speak 68 about the child 69 to all who were waiting for the redemption of Jerusalem. 70
2:39 So 71 when Joseph and Mary 72 had performed 73 everything according to the law of the Lord, 74 they returned to Galilee, to their own town 75 of Nazareth. 76 2:40 And the child grew and became strong, 77 filled with wisdom, 78 and the favor 79 of God 80 was upon him.
2:41 Now 81 Jesus’ 82 parents went to Jerusalem 83 every 84 year for the feast of the Passover. 85 2:42 When 86 he was twelve years old, 87 they went up 88 according to custom. 2:43 But 89 when the feast was over, 90 as they were returning home, 91 the boy Jesus stayed behind in Jerusalem. His 92 parents 93 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 94 they went a day’s journey. Then 95 they began to look for him among their relatives and acquaintances. 96 2:45 When 97 they did not find him, they returned to Jerusalem 98 to look for him. 2:46 After 99 three days 100 they found him in the temple courts, 101 sitting among the teachers, 102 listening to them and asking them questions. 2:47 And all who heard Jesus 103 were astonished 104 at his understanding and his answers. 2:48 When 105 his parents 106 saw him, they were overwhelmed. His 107 mother said to him, “Child, 108 why have you treated 109 us like this? Look, your father and I have been looking for you anxiously.” 110 2:49 But 111 he replied, 112 “Why were you looking for me? 113 Didn’t you know that I must be in my Father’s house?” 114 2:50 Yet 115 his parents 116 did not understand 117 the remark 118 he made 119 to them. 2:51 Then 120 he went down with them and came to Nazareth, 121 and was obedient 122 to them. But 123 his mother kept all these things 124 in her heart. 125
2:52 And Jesus increased 126 in wisdom and in stature, and in favor with God and with people.
[2:15] 1 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] 2 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 3 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 4 tn Or “a feeding trough.”
[2:17] 5 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 6 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] 7 tn Grk “the word which had been spoken to them.”
[2:18] 8 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] 9 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] 10 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 11 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 12 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] 13 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] 14 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] 15 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 16 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] 17 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 20 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 21 sn An allusion to Exod 13:2, 12, 15.
[2:24] 22 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] 23 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 24 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] 25 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 26 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] 27 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] 28 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] 29 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 30 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] 31 tn Grk “would not see death” (an idiom for dying).
[2:26] 32 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 33 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] 34 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 35 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 36 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] 37 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] 38 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 39 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 40 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] 41 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 42 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 43 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] 44 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] 45 tn Grk “now release your servant.”
[2:30] 46 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 47 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] 48 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] 49 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 50 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 51 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 52 tc Most
[2:33] 53 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] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 56 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 57 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] 58 tn Grk “and for a sign of contradiction.”
[2:35] 59 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 60 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] 61 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] 62 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] 63 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 64 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] 65 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 66 tn Grk “at that very hour.”
[2:38] 67 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] 68 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] 69 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 70 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] 71 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 72 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 74 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 76 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 77 tc Most
[2:40] 78 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 80 sn On the phrase the favor of God see Luke 1:66.
[2:41] 81 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 82 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 83 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 84 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 85 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] 86 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 87 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] 88 tc Most
[2:43] 89 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] 90 tn Grk “when the days ended.”
[2:43] 91 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 92 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 93 tc Most
[2:44] 94 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] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 96 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 97 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 98 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 99 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] 100 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 101 tn Grk “the temple.”
[2:46] 102 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 103 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 104 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] 105 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 106 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 107 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 108 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 109 tn Or “Child, why did you do this to us?”
[2:48] 110 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 111 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 112 tn Grk “he said to them.”
[2:49] 113 tn Grk “Why is it that you were looking for me?”
[2:49] 114 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] 115 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 116 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 117 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] 118 tn Or “the matter.”
[2:50] 119 tn Grk “which he spoke.”
[2:51] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 121 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 122 tn Or “was submitting.”
[2:51] 123 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 124 tn Or “all these words.”
[2:51] 125 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 126 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
