Net English TranslationLuke 2 =
The Census and the Birth of Jesus
2

1 Now1 in those days a decree2 went out from Caesar3 Augustus4 to register5 all the empire6 for taxes. 2 This was the first registration, taken when Quirinius was governor7 of Syria. 3 Everyone8 went to his own town9 to be registered. 4 So10 Joseph also went up from the town of Nazareth11 in Galilee to Judea, to the city12 of David called Bethlehem,13 because he was of the house14 and family line15 of David. 5 He went16 to be registered with Mary, who was promised in marriage to him,17 and who was expecting a child. 6 While18 they were there, the time came for her to deliver her child.19 7 And she gave birth to her firstborn son and wrapped him in strips of cloth20 and laid him in a manger,21 because there was no place for them in the inn.22

The Shepherds’ Visit

8 Now23 there were shepherds24 nearby25 living out in the field, keeping guard26 over their flock at night. 9 An27 angel of the Lord28 appeared to29 them, and the glory of the Lord shone around them, and they were absolutely terrified.30 10 But the angel said to them, “Do not be afraid! Listen carefully,31 for I proclaim to you good news32 that brings great joy to all the people: 11 Today33 your Savior is born in the city34 of David.35 He is Christ36 the Lord. 12 This37 will be a sign38 for you: You will find a baby wrapped in strips of cloth and lying in a manger.”39 13 Suddenly40 a vast, heavenly army41 appeared with the angel, praising God and saying,

14 “Glory42 to God in the highest,
and on earth peace among people43 with whom he is pleased!”44

15 When45 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem46 and see this thing that has taken place, that the Lord47 has made known to us.” 16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger.48 17 When49 they saw him,50 they related what they had been told51 about this child, 18 and all who heard it were astonished52 at what the shepherds said. 19 But Mary treasured up all these words, pondering in her heart what they might mean.53 20 So54 the shepherds returned, glorifying and praising55 God for all they had heard and seen; everything was just as they had been told.56

21 At57 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel58 before he was conceived in the womb.

Jesus’ Presentation at the Temple

22 Now59 when the time came for their60 purification according to the law of Moses, Joseph and Mary61 brought Jesus62 up to Jerusalem63 to present him to the Lord 23 (just as it is written in the law of the Lord, “Every firstborn male64 will be set apart to the Lord”65), 24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves of doves66 or two young pigeons.67

The Prophecy of Simeon

25 Now68 there was a man in Jerusalem69 named Simeon who was righteous70 and devout, looking for the restoration71 of Israel, and the Holy Spirit72 was upon him. 26 It73 had been revealed74 to him by the Holy Spirit that he would not die75 before76 he had seen the Lord’s Christ.77 27 So78 Simeon,79 directed by the Spirit,80 came into the temple courts,81 and when the parents brought in the child Jesus to do for him what was customary according to the law,82 28 Simeon83 took him in his arms and blessed God, saying,84

29 “Now, according to your word,85 Sovereign Lord,86 permit87 your servant88 to depart89 in peace.
30 For my eyes have seen your salvation90
31 that you have prepared in the presence of all peoples:91
32 a light,92
for revelation to the Gentiles,
and for glory93 to your people Israel.”

33 So94 the child’s95 father96 and mother were amazed97 at what was said about him. 34 Then98 Simeon blessed them and said to his mother Mary, “Listen carefully:99 This child100 is destined to be the cause of the falling and rising101 of many in Israel and to be a sign that will be rejected.102 35 Indeed, as a result of him the thoughts103 of many hearts will be revealed104 – and a sword105 will pierce your own soul as well!”106

The Testimony of Anna

36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old,107 having been married to her husband for seven years until his death. 37 She had lived as a widow since then for eighty-four years.108 She never left the temple, worshiping with fasting and prayer night and day.109 38 At that moment,110 she came up to them111 and began to give thanks to God and to speak112 about the child113 to all who were waiting for the redemption of Jerusalem.114

39 So115 when Joseph and Mary116 had performed117 everything according to the law of the Lord,118 they returned to Galilee, to their own town119 of Nazareth.120 40 And the child grew and became strong,121 filled with wisdom,122 and the favor123 of God124 was upon him.

Jesus in the Temple

41 Now125 Jesus’126 parents went to Jerusalem127 every128 year for the feast of the Passover.129 42 When130 he was twelve years old,131 they went up132 according to custom. 43 But133 when the feast was over,134 as they were returning home,135 the boy Jesus stayed behind in Jerusalem. His136 parents137 did not know it, 44 but (because they assumed that he was in their group of travelers)138 they went a day’s journey. Then139 they began to look for him among their relatives and acquaintances.140 45 When141 they did not find him, they returned to Jerusalem142 to look for him. 46 After143 three days144 they found him in the temple courts,145 sitting among the teachers,146 listening to them and asking them questions. 47 And all who heard Jesus147 were astonished148 at his understanding and his answers. 48 When149 his parents150 saw him, they were overwhelmed. His151 mother said to him, “Child,152 why have you treated153 us like this? Look, your father and I have been looking for you anxiously.”154 49 But155 he replied,156 “Why were you looking for me?157 Didn’t you know that I must be in my Father’s house?”158 50 Yet159 his parents160 did not understand161 the remark162 he made163 to them. 51 Then164 he went down with them and came to Nazareth,165 and was obedient166 to them. But167 his mother kept all these things168 in her heart.169

52 And Jesus increased170 in wisdom and in stature, and in favor with God and with people.

1tn 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. 2sn This decree was a formal decree from the Roman Senate. 3tn Or “from the emperor” (“Caesar” is a title for the Roman emperor). 4sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess. 5tn 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).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 a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2. 6tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83). 7tn 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. 8tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style. 9tn Or “hometown” (so CEV). 10tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action. 11sn On Nazareth see Luke 1:26.map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3. 12tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size. 13sn 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.map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4. 14sn 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. 15tn Or “family,” “lineage.” 16tn 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. 17tn 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 mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense. 18tn 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. 19tn 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.” 20sn 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. 21tn Or “a feeding trough.” 22tn 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.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. 23tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 24sn 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. 25tn Grk “in that region.” 26tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.” 27tn Here καί (kai) has not been translated because of differences between Greek and English style. 28tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11. 29tn Or “stood in front of.” 30tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29. 31tn Grk “behold.” 32tn Grk “I evangelize to you great joy.” 33sn 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). 34tn Or “town.” See the note on “city” in v. 4. 35tn This is another indication of a royal, messianic connection. 36tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”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. 37tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style. 38sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36. 39tn Or “a feeding trough,” see Luke 2:7. 40tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style. 41tn Grk “a multitude of the armies of heaven.” 42sn Glory here refers to giving honor to God. 43tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females. 44tc 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). 45tn 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. 46map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4. 47sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them. 48tn Or “a feeding trough.” 49tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style. 50tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. 51tn Grk “the word which had been spoken to them.” 52tn 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. 53tn 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. 54tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic. 55sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14. 56tn 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.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. 57tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style. 58sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction. 59tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 60tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 itpt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.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”).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. 61tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity. 62tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 63map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 64tn Grk “every male that opens the womb” (an idiom for the firstborn male). 65sn An allusion to Exod 13:2, 12, 15. 66sn 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. 67sn A quotation from Lev 12:8; 5:11 (LXX). 68tn 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). 69map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 70tn 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. 71tn Or “deliverance,” “consolation.”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). 72sn 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. 73tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style. 74tn 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). 75tn Grk “would not see death” (an idiom for dying). 76tn On the grammar of this temporal clause, see BDF §§383.3; 395. 77tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”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. 78tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action. 79tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity. 80tn 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. 81tn Grk “the temple.”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. 82tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24. 83tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity. 84tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation. 85sn The phrase according to your word again emphasizes that God will perform his promise. 86tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth"). 87sn 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. 88tn 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.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.” 89tn Grk “now release your servant.” 90sn To see Jesus, the Messiah, is to see God’s salvation. 91sn 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). 92tn 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. 93sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation. 94tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action. 95tn Grk “his”; the referent (the child) has been specified in the translation for clarity. 96tc Most mss ([A] Θ [Ψ] Ë13 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43. 97tn 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). 98tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 99tn Grk “behold.” 100tn Grk “this one”; the referent (the child) is supplied in the translation for clarity. 101sn 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. 102tn Grk “and for a sign of contradiction.” 103tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97. 104sn 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. 105sn 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. 106sn 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. 107tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.” 108tn 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). 109sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear. 110tn Grk “at that very hour.” 111tn 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. 112tn 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. 113tn Grk “him”; the referent (the child) has been specified in the translation for clarity. 114tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 Ë13 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 115tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic. 116tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity. 117tn Or “completed.” 118sn On the phrase the law of the Lord see Luke 2:22-23. 119tn Or “city.” 120map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3. 121tc Most mss (A Θ Ψ Ë1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word. 122sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity. 123tn Or “grace.” 124sn On the phrase the favor of God see Luke 1:66. 125tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 126tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity. 127map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 128tn On the distributive use of the term κατά (kata), see BDF §305. 129sn 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). 130tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style. 131sn 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). 132tc Most mss, especially later ones (A Cvid Θ Ψ 0130 Ë1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading. 133tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before. 134tn Grk “when the days ended.” 135tn The word “home” is not in the Greek text, but has been supplied for clarity. 136tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style. 137tc Most mss, especially later ones (A C Ψ 0130 Ë13 Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë1 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35. 138sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship. 139tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 140tn Or “and friends.” See L&N 28.30 and 34.17. 141tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style. 142sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away. 143tn 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. 144sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem. 145tn Grk “the temple.” 146tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews. 147tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 148sn 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. 149tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style. 150tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity. 151tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style. 152tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”). 153tn Or “Child, why did you do this to us?” 154tn Or “your father and I have been terribly worried looking for you.” 155tn Here καί (kai) has been translated as “but” to indicate the contrast. 156tn Grk “he said to them.” 157tn Grk “Why is it that you were looking for me?” 158tn 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. 159tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast. 160tn Grk “they”; the referent (his parents) has been specified in the translation for clarity. 161sn 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). 162tn Or “the matter.” 163tn Grk “which he spoke.” 164tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 165map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3. 166tn Or “was submitting.” 167tn Here καί (kai) has been translated as “but” to indicate the contrast. 168tn Or “all these words.” 169sn On the phrase his mother kept all these things in her heart compare Luke 2:19. 170tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
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