Luke 2:25-52

New English Translation

Footnotes

1. Luke 2:25 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. Luke 2:25 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.
3. Luke 2:25 tn 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).
4. Luke 2:25 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.
5. Luke 2:26 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
6. Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kechrēmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
7. Luke 2:26 tn Grk “would not see death” (an idiom for dying).
8. Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
9. Luke 2:26 tn 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.
10. Luke 2:27 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
11. Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
12. Luke 2:27 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.
13. Luke 2:27 tn 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.
14. Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
15. Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
16. Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
17. Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
18. Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despotēs).
19. Luke 2:29 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.
20. Luke 2:29 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.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.”
21. Luke 2:29 tn Grk “now release your servant.”
22. Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation.
23. Luke 2:31 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).
24. Luke 2:32 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.
25. Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
26. Luke 2:33 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
27. Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
28. Luke 2:33 tc Most mss ([A] Θ [Ψ] ƒ¹³ 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (ho patēr autou, “his father”) is both external (א B D L W 1 700 1241 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.
29. Luke 2:33 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).
30. Luke 2:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
31. Luke 2:34 tn Grk “behold.”
32. Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
33. Luke 2:34 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.
34. Luke 2:34 tn Grk “and for a sign of contradiction.”
35. Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
36. Luke 2:35 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.
37. Luke 2:35 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.
38. Luke 2:35 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.
39. Luke 2:36 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
40. Luke 2:37 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).
41. Luke 2:37 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
42. Luke 2:38 tn Grk “at that very hour.”
43. Luke 2:38 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.
44. Luke 2:38 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.
45. Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
46. Luke 2:38 tc A few mss (5 16 348 1071 1216) read ᾿Ισραήλ (Israēl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tō Israēl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalēm, “in Jerusalem”; found in A D L Θ Ψ 0130 ƒ¹³ 33 M), 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.
47. Luke 2:39 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
48. Luke 2:39 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
49. Luke 2:39 tn Or “completed.”
50. Luke 2:39 tn Or “city.”
51. Luke 2:40 tc Most mss (A Θ Ψ ƒ^1,13 33 M) 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 lat co) lack the word.
52. Luke 2:40 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
53. Luke 2:40 tn Or “grace.”
54. Luke 2:40 sn On the phrase the favor of God see Luke 1:66.
55. Luke 2:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
56. Luke 2:41 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
57. Luke 2:41 tn On the distributive use of the term κατά (kata), see BDF §305.
58. Luke 2:41 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).
59. Luke 2:42 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
60. Luke 2:42 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).
61. Luke 2:42 tc Most mss, especially later ones (A C^vid Θ Ψ 0130 ƒ^1,13 33 M lat) have εἰς ῾Ιεροσόλυμα (eis hierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.
62. Luke 2:43 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.
63. Luke 2:43 tn Grk “when the days ended.”
64. Luke 2:43 tn The word “home” is not in the Greek text, but has been supplied for clarity.
65. Luke 2:43 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
66. Luke 2:43 tc Most mss, especially later ones (A C Ψ 0130 ƒ¹³ M it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iōsēph kai hē mētēr autou, “[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 ƒ¹ 33 579 1241 lat sa read οἱ γονεῖς αὐτοῦ (hoi goneis 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.
67. Luke 2:44 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
68. Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
69. Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
70. Luke 2:45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
71. Luke 2:45 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
72. Luke 2:46 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.
73. Luke 2:46 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
74. Luke 2:46 tn Grk “the temple.”
75. Luke 2:46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalos, “teacher”) is applied to Jews.
76. Luke 2:47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
77. Luke 2:47 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.
78. Luke 2:48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
79. Luke 2:48 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
80. Luke 2:48 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
81. Luke 2:48 tn The Greek word here is τέκνον (teknon) rather than υἱός (huios, “son”).
82. Luke 2:48 tn Or “Child, why did you do this to us?”
83. Luke 2:48 tn Or “your father and I have been terribly worried looking for you.”
84. Luke 2:49 tn Here καί (kai) has been translated as “but” to indicate the contrast.
85. Luke 2:49 tn Grk “he said to them.”
86. Luke 2:49 tn Grk “Why is it that you were looking for me?”
87. Luke 2:49 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.
88. Luke 2:50 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
89. Luke 2:50 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
90. Luke 2:50 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).
91. Luke 2:50 tn Or “the matter.”
92. Luke 2:50 tn Grk “which he spoke.”
93. Luke 2:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
94. Luke 2:51 tn Or “was submitting.”
95. Luke 2:51 tn Here καί (kai) has been translated as “but” to indicate the contrast.
96. Luke 2:51 tn Or “all these words.”
97. Luke 2:51 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
98. Luke 2:52 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.