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Ezekiel 6
New English Translation

Judgment on the Mountains of Israel

6 The Lord’s message came to me: 2 “Son of man, turn toward[a] the mountains of Israel and prophesy against them. 3 Say, ‘Mountains of Israel,[b] hear the word of the Sovereign Lord![c] This is what the Sovereign Lord says to the mountains and the hills, to the ravines and the valleys: I am bringing[d] a sword against you, and I will destroy your high places.[e] 4 Your altars will be ruined and your incense altars will be broken. I will throw down your slain in front of your idols.[f] 5 I will place the corpses of the people of Israel in front of their idols,[g] and I will scatter your bones around your altars. 6 In all your dwellings, the cities will be laid waste and the high places ruined so that your altars will be laid waste and ruined, your idols will be shattered and demolished, your incense altars will be broken down, and your works wiped out.[h] 7 The slain will fall among you and then you will know that I am the Lord.[i]

8 “‘But I will spare some of you. Some will escape the sword when you are scattered in foreign lands.[j] 9 Then your survivors will remember me among the nations where they are exiled. They will realize[k] how I was crushed by their unfaithful[l] heart that turned from me and by their eyes that lusted after their idols. They will loathe themselves[m] because of the evil they have done and because of all their abominable practices. 10 They will know that I am the Lord; my threats to bring this catastrophe on them were not empty.[n]

11 “‘This is what the Sovereign Lord says: Clap your hands, stamp your feet, and say, “Ah!” because of all the evil, abominable practices of the house of Israel, for they will fall by the sword, famine, and pestilence.[o] 12 The one far away will die by pestilence, the one close by will fall by the sword, and whoever is left and has escaped these[p] will die by famine. I will fully vent my rage against them. 13 Then you will know that I am the Lord when their dead lie among their idols around their altars, on every high hill and on all the mountaintops, under every green tree and every leafy oak[q]—the places where they have offered fragrant incense to all their idols. 14 I will stretch out my hand against them[r] and make the land a desolate waste from the wilderness to Riblah,[s] in all the places where they live. Then they will know that I am the Lord.’”

Notas al pie

  1. Ezekiel 6:2 tn Heb “set your face against.” The expression occurs at the beginning of Ezekiel’s prophetic oracles in Ezek 13:17; 20:46; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2.sn Based on comparison to a similar expression in Ugaritic, the phrase may imply that Ezekiel was actually to go to these locations to deliver his message.
  2. Ezekiel 6:3 tn The phrase “mountains of Israel” occurs only in the book of Ezekiel (6:2, 3; 19:9; 33:28; 34:13, 14; 35:12; 36:1, 4, 8; 37:22; 38:8; 39:2, 4, 17). The expression refers to the whole land of Israel.sn The mountainous terrain of Israel would contrast with the exiles’ habitat in the river valley of Babylonia.
  3. Ezekiel 6:3 tn The introductory formula “Hear the word of the Sovereign Lord” parallels a pronouncement delivered by the herald of a king (2 Kgs 18:28).
  4. Ezekiel 6:3 tn Heb “Look I, I am bringing.” The repetition of the pronoun draws attention to the speaker. The construction also indicates that the action is soon to come; the Lord is “about to bring a sword against” them.
  5. Ezekiel 6:3 tn The Hebrew term refers to elevated platforms where pagan sacrifices were performed.
  6. Ezekiel 6:4 tn The word גִּלּוּלִים (gillulim) refers to idols with contempt. Thirty-nine of its forty-eight biblical occurrences are found in Ezekiel. It may be related to either of two roots (גלל; gll). The more common root (1-גלל) is concerned with rolling and round things, producing words like “wheel,” “bowl,” “skull,” “heap of stones,” and “dung.” The other root (2-גלל) means “to be soiled.” A possible cognate in Babylonian (gullultu) refers to a “misdeed, crime, sin” (CAD G, 131; see also gullulu, “to sin”). The pejorative use of the term may come from one of several possibilities. The basic cylindrical shape of many idols lends itself to a term from 1-גלל. As a pejorative it may be emphasizing that idols are simply blocks of wood (cf. Isa 44:19). It has also been suggested that the term plays off of the word for dung, גֵּל (gel), as little round things. Possibly it is related to 2-גלל with overtones of being soiled. Some relation to the Babylonian word would also suit a pejorative and may have been intended by Ezekiel as he prophesied in a Babylonian context. In any case the word carries a negative connotation.sn This verse is probably based on Lev 26:30, in which God forecasts that he will destroy their high places, cut off their incense altars, and set their corpses by the corpses of their idols.
  7. Ezekiel 6:5 tc This first sentence, which explains the meaning of the last sentence of the previous verse, does not appear in the LXX and may be an instance of a marginal explanatory note making its way into the text.
  8. Ezekiel 6:6 tn The Hebrew verb translated “wiped out” is used to describe the judgment of the Flood (Gen 6:7; 7:4, 23).
  9. Ezekiel 6:7 sn The phrase you will know that I am the Lord concludes over sixty oracles in the book of Ezekiel and indicates the ultimate goal of God’s action. The phrase is often used in the book of Exodus as well (Exod 7:5; 14:4, 18). By Ezekiel’s day the people had forgotten that the Lord (Yahweh) was their covenant God and had turned to other gods. They had to be reminded that Yahweh alone deserved to be worshiped because only he possessed the power to meet their needs. Through judgment and eventually deliverance, Israel would be reminded that Yahweh alone held their destiny in his hands.
  10. Ezekiel 6:8 tn Heb “when you have fugitives from the sword among the nations, when you are scattered among the lands.”
  11. Ezekiel 6:9 tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”
  12. Ezekiel 6:9 tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.
  13. Ezekiel 6:9 tn Heb adds “in their faces.”
  14. Ezekiel 6:10 tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14).
  15. Ezekiel 6:11 sn By the sword and by famine and by pestilence. A similar trilogy of punishments is mentioned in Lev 26:25-26. See also Jer 14:12; 21:9; 27:8, 13; 29:18.
  16. Ezekiel 6:12 tn Heb “the one who is left and the one who is spared.”
  17. Ezekiel 6:13 sn By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4).
  18. Ezekiel 6:14 sn I will stretch out my hand against them is a common expression in the book of Ezekiel (14:9, 13; 16:27; 25:7; 35:3).
  19. Ezekiel 6:14 tc The Vulgate reads the name as “Riblah,” a city north of Damascus. The MT reads Diblah, a city otherwise unknown. The letters resh (ר) and dalet (ד) may have been confused in the Hebrew text. The town of Riblah was in the land of Hamath (2 Kgs 23:33), which represented the northern border of Israel (Ezek 47:14).
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Ezekiel 7
New English Translation

The End Arrives

7 The Lord’s message came to me: 2 “You, son of man—this is what the Sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land![a] 3 The end is now upon you, and I will release my anger against you. I will judge[b] you according to your behavior;[c] I will hold you accountable for[d] all your abominable practices. 4 My eye will not pity you; I will not spare[e] you.[f] For I will hold you responsible for your behavior,[g] and you will suffer the consequences of your abominable practices.[h] Then you will know that I am the Lord!

5 “This is what the Sovereign Lord says: A disaster[i]—a one-of-a-kind[j] disaster—is coming! 6 An end comes[k]—the end comes![l] It has awakened against you![m] Look, it is coming![n] 7 Doom is coming upon you who live in the land! The time is coming, the day[o] is near. There are sounds of tumult, not shouts of joy, on the mountains.[p] 8 Soon now I will pour out my rage[q] on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices. 9 My eye will not pity you; I will not spare[r] you. For your behavior I will hold you accountable,[s] and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you.[t]

10 “Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed! 11 Violence[u] has grown into a staff that supports wickedness. Not one of them will be left[v]—not from their crowd, not from their wealth, not from their prominence.[w] 12 The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath[x] comes against their whole crowd. 13 The customer will no longer pay the seller[y] while both parties are alive, for the vision against their whole crowd[z] will not be revoked. Each person, for his iniquity,[aa] will fail to preserve his life.

14 “They have blown the trumpet and everyone is ready, but no one goes to battle, because my anger is against their whole crowd.[ab] 15 The sword is outside; pestilence and famine are inside the house. Whoever is in the open field will die by the sword, and famine and pestilence will consume everyone in the city. 16 Their survivors will escape to the mountains and become like doves of the valleys[ac] ; all of them will moan—each one for his iniquity. 17 All their hands will hang limp; their knees will be wet with urine.[ad] 18 They will wear sackcloth, terror will cover them; shame will be on all their faces, and all their heads will be shaved bald.[ae] 19 They will discard their silver in the streets, and their gold will be treated like filth.[af] Their silver and gold will not be able to deliver them on the day of the Lord’s fury.[ag] They will not satisfy their hunger or fill their stomachs because their wealth[ah] was the obstacle leading to their iniquity.[ai] 20 They rendered the beauty of his ornaments into pride,[aj] and with it they made their abominable images—their detestable idols. Therefore I will render it filthy to them. 21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 22 I will turn my face away from them, and they will desecrate my treasured place.[ak] Vandals will enter it and desecrate it.[al] 23 (Make the chain,[am] because the land is full of murder[an] and the city is full of violence.) 24 I will bring the most wicked of the nations, and they will take possession of their houses. I will put an end to the arrogance of the strong, and their sanctuaries[ao] will be desecrated. 25 Terror[ap] is coming! They will seek peace, but find none. 26 Disaster after disaster will come, and one rumor after another. They will seek a vision from a prophet; priestly instruction will disappear, along with counsel from the elders. 27 The king will mourn and the prince will be clothed with shuddering; the hands of the people of the land will tremble. Based on their behavior I will deal with them, and by their standard of justice[aq] I will judge them. Then they will know that I am the Lord!”

Notas al pie

  1. Ezekiel 7:2 tn Or “earth.” Elsewhere the expression “four corners of the earth” figuratively refers to the whole earth (Isa 11:12).
  2. Ezekiel 7:3 tn Or “punish” (cf. BDB 1047 s.v. שָׁפַט 3.c).
  3. Ezekiel 7:3 tn Heb “ways.”
  4. Ezekiel 7:3 tn Heb “I will place on you.”
  5. Ezekiel 7:4 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
  6. Ezekiel 7:4 tn The pronoun “you” is not in the Hebrew text but is implied.
  7. Ezekiel 7:4 tn “I will set your behavior on your head.”
  8. Ezekiel 7:4 tn Heb “and your abominable practices will be among you.”
  9. Ezekiel 7:5 tn The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior.
  10. Ezekiel 7:5 tc So most Hebrew mss; many Hebrew mss read “disaster after disaster” (cf. NAB, NCV, NRSV, NLT).
  11. Ezekiel 7:6 tn Or “has come.”
  12. Ezekiel 7:6 tn Or “has come.”
  13. Ezekiel 7:6 tc With different vowels the verb rendered “it has awakened” would be the noun “the end,” as in “the end is upon you.” The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition.
  14. Ezekiel 7:6 tc For this entire verse, the LXX has only “the end is come.” tn In each of the three cases of the verb translated with forms of “to come,” the form may either be a participle (“comes/is coming”) or a perfect (“has come”). Either form would indicate that the end is soon to arrive. This last form appears also to be feminine, although “end” is masculine. This shift may be looking ahead to the next verse, whose first noun (“Doom”) is feminine.
  15. Ezekiel 7:7 sn The day refers to the day of the Lord, a concept which, beginning in Amos 5:18-20, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.
  16. Ezekiel 7:7 tc The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of “the mountains” in the LXX. If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near—with destruction, not joyful shouting.”
  17. Ezekiel 7:8 tn The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.
  18. Ezekiel 7:9 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
  19. Ezekiel 7:9 tn Heb “According to your behavior I will place on you.”
  20. Ezekiel 7:9 tn The MT lacks “you.” It has been added for clarification.
  21. Ezekiel 7:11 tn Heb “the violence.”
  22. Ezekiel 7:11 tc The LXX reads “he will crush the wicked rod without confusion or haste.”tn The verb has been supplied for the Hebrew text to clarify the sense.
  23. Ezekiel 7:11 tn The Hebrew word occurs only here in the OT.
  24. Ezekiel 7:12 tn Heb “wrath.” Context clarifies that God’s wrath is in view.
  25. Ezekiel 7:13 tc The translation follows the LXX for the first line of the verse, although the LXX has lost the second line due to homoioteleuton (similar endings of the clauses). The MT reads “The seller will not return to the sale.” This Hebrew reading has been construed as a reference to land redemption, the temporary sale of the use of property, with property rights returned to the seller in the year of Jubilee. But the context has no other indicator that land redemption is in view. If correct, the LXX evidence suggests that one of the cases of “the customer” has been replaced by “the seller” in the MT, perhaps due to hoimoioarcton (similar beginnings of the words).
  26. Ezekiel 7:13 tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.
  27. Ezekiel 7:13 tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and in v. 16; 3:18, 19; 4:17; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
  28. Ezekiel 7:14 tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.
  29. Ezekiel 7:16 sn The simile compares doves that flee their valley home for the mountains, where they coo in mournful discomfort. For doves moaning or mourning see Isa 38:14; 59:11; Ezek 7:16 and Nah 2:7.
  30. Ezekiel 7:17 tn Heb “their knees will run with water.” The expression probably refers to urination caused by fright, which is how the LXX renders the phrase. More colloquial English would simply be “they will wet their pants,” but as D. I. Block (Ezekiel [NICOT], 1:261, n. 98) notes, the men likely wore skirts which were short enough to expose urine on the knees.
  31. Ezekiel 7:18 tn Heb “baldness will be on their heads.”
  32. Ezekiel 7:19 tn The Hebrew term can refer to menstrual impurity. The term also occurs at the end of v. 20.
  33. Ezekiel 7:19 sn Cf. Zeph 1:18.
  34. Ezekiel 7:19 tn Heb “it.” Apparently the subject is the silver and gold mentioned earlier (see L. C. Allen, Ezekiel [WBC], 1:102).
  35. Ezekiel 7:19 tn The “stumbling block of their iniquity” is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12).
  36. Ezekiel 7:20 tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (ʿedyam) rather than עֶדְיוֹ (ʿedyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then was used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17, which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.
  37. Ezekiel 7:22 sn My treasured place probably refers to the temple (however, cf. NLT’s “my treasured land”).
  38. Ezekiel 7:22 sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.
  39. Ezekiel 7:23 tc The Hebrew word “the chain” occurs only here in the OT. The reading of the LXX (“and they will make carnage”) seems to imply a Hebrew text of הַבַּתּוֹק (habbattoq, “disorder, slaughter”) instead of הָרַתּוֹק (haratoq, “the chain”). The LXX is also translating the verb as a third person plural future and taking this as the end of the preceding verse. As M. Greenberg (Ezekiel [AB], 1:154) notes, this may refer to a chain for a train of exiles, but “the context does not speak of exile but of the city’s fall. The versions guess desperately, and we can do little better.”
  40. Ezekiel 7:23 tn Heb “judgment for blood,” i.e., indictment or accountability for bloodshed. The word for “judgment” does not appear in the similar phrase in 9:9.
  41. Ezekiel 7:24 sn Or “their holy places” (KJV, ASV, NASB, NCV, NRSV).
  42. Ezekiel 7:25 tn The Hebrew word occurs only here in the OT. It is interpreted based on a Syriac cognate meaning “to bristle or stiffen (in terror).”
  43. Ezekiel 7:27 tn Heb “and by their judgments.”
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Psalm 141
New English Translation

Psalm 141[a]

A psalm of David.

141 O Lord, I cry out to you. Come quickly to me.
Pay attention to me when I cry out to you.
2 May you accept my prayer like incense,
my uplifted hands like the evening offering.[b]
3 O Lord, place a guard on my mouth.
Protect the opening[c] of my lips.[d]
4 Do not let me have evil desires,[e]
or participate in sinful activities
with men who behave wickedly.[f]
I will not eat their delicacies.[g]
5 May the godly strike me in love and correct me.
May my head not refuse[h] choice oil.[i]
Indeed, my prayer is a witness against their evil deeds.[j]
6 They will be thrown over the side of a cliff by their judges.[k]
They[l] will listen to my words, for they are pleasant.
7 As when one plows and breaks up the soil,[m]
so our bones are scattered at the mouth of Sheol.
8 Surely I am looking to you,[n] O Sovereign Lord.
In you I take shelter.
Do not expose me to danger.[o]
9 Protect me from the snare they have laid for me,
and the traps the evildoers have set.[p]
10 Let the wicked fall[q] into their[r] own nets,
while I escape.[s]

Notas al pie

  1. Psalm 141:1 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.
  2. Psalm 141:2 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
  3. Psalm 141:3 tn Heb “door.” The Hebrew word occurs only here in the OT.
  4. Psalm 141:3 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
  5. Psalm 141:4 tn Heb “do not turn my heart toward an evil thing.”
  6. Psalm 141:4 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”
  7. Psalm 141:4 sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.
  8. Psalm 141:5 tn The form יָנִי (yani) appears to be derived from the verbal root נוּא (nuʾ). Another option is to emend the form to יְנָא (yenaʾ), a Piel from נָאָה (naʾah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.
  9. Psalm 141:5 sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.
  10. Psalm 141:5 tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (ki ʿod u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְּפִלָּתִי (ki ʿed tefillati, “indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.
  11. Psalm 141:6 tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
  12. Psalm 141:6 tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.
  13. Psalm 141:7 tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.
  14. Psalm 141:8 tn Heb “my eyes [are] toward you.”
  15. Psalm 141:8 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”
  16. Psalm 141:9 tn Heb “and the traps of the doers of evil.”
  17. Psalm 141:10 tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”
  18. Psalm 141:10 tn Heb “his.”
  19. Psalm 141:10 tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”
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Luke 2
New English Translation

The Census and the Birth of Jesus

2 Now[a] in those days a decree[b] went out from Caesar[c] Augustus[d] to register[e] all the empire[f] for taxes. 2 This was the first registration, taken when Quirinius was governor[g] of Syria. 3 Everyone[h] went to his own town[i] to be registered. 4 So[j] Joseph also went up from the town of Nazareth[k] in Galilee to Judea, to the city[l] of David called Bethlehem,[m] because he was of the house[n] and family line[o] of David. 5 He went[p] to be registered with Mary, who was promised in marriage to him,[q] and who was expecting a child. 6 While[r] they were there, the time came for her to deliver her child.[s] 7 And she gave birth to her firstborn son and wrapped him in strips of cloth[t] and laid him in a manger,[u] because there was no place for them in the inn.[v]

The Shepherds’ Visit

8 Now[w] there were shepherds[x] nearby[y] living out in the field, keeping guard[z] over their flock at night. 9 An[aa] angel of the Lord[ab] appeared to[ac] them, and the glory of the Lord shone around them, and they were absolutely terrified.[ad] 10 But the angel said to them, “Do not be afraid! Listen carefully,[ae] for I proclaim to you good news[af] that brings great joy to all the people: 11 Today[ag] your Savior is born in the city[ah] of David.[ai] He is Christ[aj] the Lord. 12 This[ak] will be a sign[al] for you: You will find a baby wrapped in strips of cloth and lying in a manger.”[am] 13 Suddenly[an] a vast, heavenly army[ao] appeared with the angel, praising God and saying,

14 “Glory[ap] to God in the highest,
and on earth peace among people[aq] with whom he is pleased!”[ar]

15 When[as] the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has taken place, that the Lord[at] has made known to us.” 16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger.[au] 17 When[av] they saw him,[aw] they related what they had been told[ax] about this child, 18 and all who heard it were astonished[ay] at what the shepherds said. 19 But Mary treasured up all these words, pondering in her heart what they might mean.[az] 20 So[ba] the shepherds returned, glorifying and praising[bb] God for all they had heard and seen; everything was just as they had been told.[bc]

21 At[bd] the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel[be] before he was conceived in the womb.

Jesus’ Presentation at the Temple

22 Now[bf] when the time came for their[bg] purification according to the law of Moses, Joseph and Mary[bh] brought Jesus[bi] up to Jerusalem to present him to the Lord 23 (just as it is written in the law of the Lord, “Every firstborn male[bj] will be set apart to the Lord”[bk]), 24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves[bl] or two young pigeons.[bm]

The Prophecy of Simeon

25 Now[bn] there was a man in Jerusalem named Simeon who was righteous[bo] and devout, looking for the restoration[bp] of Israel, and the Holy Spirit[bq] was upon him. 26 It[br] had been revealed[bs] to him by the Holy Spirit that he would not die[bt] before[bu] he had seen the Lord’s Christ.[bv] 27 So[bw] Simeon,[bx] directed by the Spirit,[by] came into the temple courts,[bz] and when the parents brought in the child Jesus to do for him what was customary according to the law,[ca] 28 Simeon[cb] took him in his arms and blessed God, saying,[cc]

29 “Now, according to your word,[cd] Sovereign Lord,[ce] permit[cf] your servant[cg] to depart[ch] in peace.
30 For my eyes have seen your salvation[ci]
31 that you have prepared in the presence of all peoples:[cj]
32 a light,[ck]
for revelation to the Gentiles,
and for glory[cl] to your people Israel.”

33 So[cm] the child’s[cn] father[co] and mother were amazed[cp] at what was said about him. 34 Then[cq] Simeon blessed them and said to his mother Mary, “Listen carefully:[cr] This child[cs] is destined to be the cause of the falling and rising[ct] of many in Israel and to be a sign that will be rejected.[cu] 35 Indeed, as a result of him the thoughts[cv] of many hearts will be revealed[cw]—and a sword[cx] will pierce your own soul as well!”[cy]

The Testimony of Anna

36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old,[cz] 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.[da] She never left the temple, worshiping with fasting and prayer night and day.[db] 38 At that moment,[dc] she came up to them[dd] and began to give thanks to God and to speak[de] about the child[df] to all who were waiting for the redemption of Jerusalem.[dg]

39 So[dh] when Joseph and Mary[di] had performed[dj] everything according to the law of the Lord, they returned to Galilee, to their own town[dk] of Nazareth. 40 And the child grew and became strong,[dl] filled with wisdom,[dm] and the favor[dn] of God[do] was upon him.

Jesus in the Temple

41 Now[dp] Jesus’[dq] parents went to Jerusalem every[dr] year for the Feast of the Passover.[ds] 42 When[dt] he was twelve years old,[du] they went up[dv] according to custom. 43 But[dw] when the feast was over,[dx] as they were returning home,[dy] the boy Jesus stayed behind in Jerusalem. His[dz] parents[ea] did not know it, 44 but (because they assumed that he was in their group of travelers)[eb] they went a day’s journey. Then[ec] they began to look for him among their relatives and acquaintances.[ed] 45 When[ee] they did not find him, they returned to Jerusalem[ef] to look for him. 46 After[eg] three days[eh] they found him in the temple courts,[ei] sitting among the teachers,[ej] listening to them and asking them questions. 47 And all who heard Jesus[ek] were astonished[el] at his understanding and his answers. 48 When[em] his parents[en] saw him, they were overwhelmed. His[eo] mother said to him, “Child,[ep] why have you treated[eq] us like this? Look, your father and I have been looking for you anxiously.”[er] 49 But[es] he replied,[et] “Why were you looking for me?[eu] Didn’t you know that I must be in my Father’s house?”[ev] 50 Yet[ew] his parents[ex] did not understand[ey] the remark[ez] he made[fa] to them. 51 Then[fb] he went down with them and came to Nazareth, and was obedient[fc] to them. But[fd] his mother kept all these things[fe] in her heart.[ff]

52 And Jesus increased[fg] in wisdom and in stature, and in favor with God and with people.

Notas al pie

  1. Luke 2:1 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. Luke 2:1 sn This decree was a formal decree from the Roman Senate.
  3. Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
  4. Luke 2:1 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
  5. Luke 2:1 tn Grk “to be registered.” The passive infinitive ἀπογράφεσθαι (apographesthai) 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.
  6. Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
  7. Luke 2:2 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.
  8. Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
  9. Luke 2:3 tn Or “hometown” (so CEV).
  10. Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  11. Luke 2:4 sn On Nazareth see Luke 1:26.
  12. Luke 2:4 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
  13. Luke 2:4 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.
  14. Luke 2:4 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.
  15. Luke 2:4 tn Or “family,” “lineage.”
  16. Luke 2:5 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.
  17. Luke 2:5 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 (emnēsteumenē) 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 autographic, may give the right sense.
  18. Luke 2:6 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.
  19. Luke 2:6 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.”
  20. Luke 2:7 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.
  21. Luke 2:7 tn Or “a feeding trough.”
  22. Luke 2:7 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.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.
  23. Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  24. Luke 2:8 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. 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.
  25. Luke 2:8 tn Grk “in that region.”
  26. Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
  27. Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  28. Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
  29. Luke 2:9 tn Or “stood in front of.”
  30. Luke 2:9 tn 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.
  31. Luke 2:10 tn Grk “behold.”
  32. Luke 2:10 tn Grk “I evangelize to you great joy.”
  33. Luke 2:11 sn The Greek word for today (σήμερον, sēmeron) 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).
  34. Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
  35. Luke 2:11 tn This is another indication of a royal, messianic connection.
  36. Luke 2:11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) 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.
  37. Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  38. Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
  39. Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
  40. Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Luke 2:13 tn Grk “a multitude of the armies of heaven.”
  42. Luke 2:14 sn Glory here refers to giving honor to God.
  43. Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
  44. Luke 2:14 tc Most witnesses (א2 B2 L Θ Ξ Ψ ƒ1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (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).
  45. Luke 2:15 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.
  46. Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
  47. Luke 2:16 tn Or “a feeding trough.”
  48. Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 2:17 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.
  50. Luke 2:17 tn Grk “the word which had been spoken to them.”
  51. Luke 2:18 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.
  52. Luke 2:19 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.
  53. Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
  54. Luke 2:20 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
  55. Luke 2:20 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.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.
  56. Luke 2:21 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
  57. Luke 2:21 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.
  58. Luke 2:22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  59. Luke 2:22 tc The translation follows most mss, including early and significant 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 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 (autēs) 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, katharismos) 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.
  60. Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
  61. Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  62. Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
  63. Luke 2:23 sn An allusion to Exod 13:2, 12, 15.
  64. Luke 2:24 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.
  65. Luke 2:24 sn A quotation from Lev 12:8; 5:11 (LXX).
  66. 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).
  67. 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.
  68. 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).
  69. 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.
  70. Luke 2:26 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
  71. 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).
  72. Luke 2:26 tn Grk “would not see death” (an idiom for dying).
  73. Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
  74. 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.
  75. Luke 2:27 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  76. Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
  77. 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.
  78. 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.
  79. Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
  80. Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
  81. 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.
  82. Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
  83. Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despotēs).
  84. 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.
  85. 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.”
  86. Luke 2:29 tn Grk “now release your servant.”
  87. Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation.
  88. 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).
  89. 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.
  90. Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
  91. Luke 2:33 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  92. Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
  93. 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.
  94. 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).
  95. Luke 2:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  96. Luke 2:34 tn Grk “behold.”
  97. Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
  98. 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.
  99. Luke 2:34 tn Grk “and for a sign of contradiction.”
  100. Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
  101. 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.
  102. 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.
  103. 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.
  104. Luke 2:36 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
  105. 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).
  106. Luke 2:37 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
  107. Luke 2:38 tn Grk “at that very hour.”
  108. 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.
  109. 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.
  110. Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
  111. 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.
  112. Luke 2:39 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
  113. Luke 2:39 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
  114. Luke 2:39 tn Or “completed.”
  115. Luke 2:39 tn Or “city.”
  116. Luke 2:40 tc Most mss (A Θ Ψ ƒ1,13 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.
  117. 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.
  118. Luke 2:40 tn Or “grace.”
  119. Luke 2:40 sn On the phrase the favor of God see Luke 1:66.
  120. Luke 2:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  121. Luke 2:41 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
  122. Luke 2:41 tn On the distributive use of the term κατά (kata), see BDF §305.
  123. 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).
  124. Luke 2:42 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  125. 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).
  126. Luke 2:42 tc Most mss, especially later ones (A Cvid Θ Ψ 0130 ƒ1,13 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.
  127. 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.
  128. Luke 2:43 tn Grk “when the days ended.”
  129. Luke 2:43 tn The word “home” is not in the Greek text, but has been supplied for clarity.
  130. Luke 2:43 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
  131. 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.
  132. 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.
  133. Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  134. Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
  135. Luke 2:45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  136. Luke 2:45 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
  137. 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.
  138. Luke 2:46 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
  139. Luke 2:46 tn Grk “the temple.”
  140. Luke 2:46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalos, “teacher”) is applied to Jews.
  141. Luke 2:47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  142. 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.
  143. Luke 2:48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  144. Luke 2:48 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
  145. Luke 2:48 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
  146. Luke 2:48 tn The Greek word here is τέκνον (teknon) rather than υἱός (huios, “son”).
  147. Luke 2:48 tn Or “Child, why did you do this to us?”
  148. Luke 2:48 tn Or “your father and I have been terribly worried looking for you.”
  149. Luke 2:49 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  150. Luke 2:49 tn Grk “he said to them.”
  151. Luke 2:49 tn Grk “Why is it that you were looking for me?”
  152. 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.
  153. Luke 2:50 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
  154. Luke 2:50 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
  155. 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).
  156. Luke 2:50 tn Or “the matter.”
  157. Luke 2:50 tn Grk “which he spoke.”
  158. Luke 2:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  159. Luke 2:51 tn Or “was submitting.”
  160. Luke 2:51 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  161. Luke 2:51 tn Or “all these words.”
  162. Luke 2:51 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
  163. Luke 2:52 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
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