Luke continues His orderly Gospel account by locating the birth of Jesus within recognizable historical, political, Jewish, and household settings.
The Savior Born, Revealed, Presented, and Growing in Wisdom
The child born in humility is God's promised Savior, Messiah, Lord, light, glory, and Son, recognized by heaven and faithful Israel and growing in wisdom under the Father's purpose.
Reading a chapter
What this page is: Each chapter page shows the big idea, the argument flow, key original-language terms, doctrine connections, and passage units, all in one place.
How to use it: Start with the Overview tab to get the chapter's main point. Then move to Passages to study individual units, or Language to trace key terms.
Going deeper: The Doctrines and Motifs tabs show how this chapter connects to the broader biblical story.
The child born in humility is God's promised Savior, Messiah, Lord, light, glory, and Son, recognized by heaven and faithful Israel and growing in wisdom under the Father's purpose.
Luke 2 argues that the arrival of Jesus is simultaneously humble and glorious, local and universal, Jewish and world-embracing, fully human and uniquely divine. The chapter shows God governing empire, fulfilling Davidic expectation, placing the Son under the Law, revealing Him to the lowly and faithful, and preparing readers to see that this child belongs uniquely to the Father and will bring salvation that exposes every heart.
Theophilus and later Christian readers who need confidence that Jesus' birth, identity, and mission are grounded in God's fulfilled promise and public witness.
The chapter moves from imperial decree to Bethlehem, from fields outside Bethlehem to the manger, from the Jerusalem temple to Nazareth, and finally back to Jerusalem when Jesus is twelve.
The child born in humility is God's promised Savior, Messiah, Lord, light, glory, and Son, recognized by heaven and faithful Israel and growing in wisdom under the Father's purpose.
Luke continues His orderly Gospel account by locating the birth of Jesus within recognizable historical, political, Jewish, and household settings.
Theophilus and later Christian readers who need confidence that Jesus' birth, identity, and mission are grounded in God's fulfilled promise and public witness.
The chapter moves from imperial decree to Bethlehem, from fields outside Bethlehem to the manger, from the Jerusalem temple to Nazareth, and finally back to Jerusalem when Jesus is twelve.
- Israel remains under Roman imperial oversight, with census registration affecting ordinary households, while faithful Jews continue temple worship, purification practices, and expectation of consolation and redemption.
The chapter assumes Roman administration, Davidic tribal identity, Jewish purification law, firstborn consecration, sacrificial offering, prophetic expectation, Passover pilgrimage, household piety, and rabbinic-style temple discussion.
Luke 2 narrates the birth of the promised Davidic Savior announced in Luke 1. The chapter shows that the child born in humility is publicly identified by angels, shepherds, Simeon, Anna, the temple setting, and His own awareness of His Father's house.
Luke moves from imperial decree to humble birth, from angelic announcement to shepherd witness, from temple obedience to prophetic recognition, and from childhood submission to the first glimpse of Jesus' unique Sonship.
Theological exposition and fulfillment
Luke 2 announces that the gospel is good news of great joy because the Savior, Messiah, and Lord has been born. This salvation is God's prepared salvation, light for Gentiles, glory for Israel, redemption for those waiting, peace for those under God's favor, and a heart-revealing work centered on Jesus.
Caesar's decree moves Joseph and Mary to Bethlehem, showing God's providence over political events.
The Messiah's birth is marked not by royal display but lowly placement in a manger.
The angelic announcement reveals what the manger alone cannot explain: the child is Savior, Messiah, and Lord.
Shepherds receive, verify, proclaim, and praise, while Mary treasures the mystery.
Jesus is circumcised, named, presented, and identified within covenant obedience.
Simeon and Anna, representing expectant faithful Israel, recognize and proclaim the child as salvation, light, glory, redemption, and a sign of division.
Jesus' growth, strength, wisdom, and grace show real human development under divine favor.
At twelve, Jesus reveals awareness of His unique filial relationship to the Father while still submitting to His earthly parents.
- 2:1-7: God uses imperial registration to bring Joseph and Mary to Bethlehem, where Jesus is born in humility.
- 2:8-20: Heaven announces the child's identity as Savior, Messiah, and Lord, and shepherds become the first public witnesses.
- 2:21-24: Jesus receives the angel-given name and is presented according to Mosaic instruction.
- 2:25-38: Simeon and Anna identify Jesus as salvation, light, glory, redemption, and a sign that will reveal hearts.
- 2:39-40: Jesus grows in true humanity, marked by strength, wisdom, and divine grace.
- 2:41-52: The twelve-year-old Jesus reveals His unique Sonship while continuing in obedient submission and human growth.
Theological Argument
Luke 2 argues that the arrival of Jesus is simultaneously humble and glorious, local and universal, Jewish and world-embracing, fully human and uniquely divine. The chapter shows God governing empire, fulfilling Davidic expectation, placing the Son under the Law, revealing Him to the lowly and faithful, and preparing readers to see that this child belongs uniquely to the Father and will bring salvation that exposes every heart.
Providence brings the birth, heaven announces the identity, witnesses spread the news, the temple confirms the mission, and the child grows as the obedient Son.
- 1.God rules over imperial history to fulfill His promise.
- 2.The Messiah enters the world in humility.
- 3.Heaven reveals the true identity of the humble child.
- 4.The gospel is good news of great joy for all the people.
- 5.Jesus is born under the Law and identified within Israel's covenant life.
- 6.Faithful Israel recognizes salvation in the child.
- 7.The coming of Christ brings both consolation and division.
- 8.Jesus possesses a unique relationship to the Father while living in true human obedience.
Theological Focus
- Divine providence over political history
- The humility of the incarnation
- Jesus as Savior, Messiah, and Lord
- Good news of great joy
- Peace grounded in God's favor
- Faithful Israel awaiting consolation and redemption
- Jesus under the Law
- Universal horizon of salvation for Gentiles and Israel
- Christ as a sign that reveals hearts
- True humanity and growth of Jesus
- Jesus' unique Sonship and relation to the Father
- Providence
- Humility and glory
- Witness
- Joy
- Salvation
- Consolation and redemption
- Universal mission
- Obedience under the Law
- Heart revelation
- Sonship
- Incarnation
- Christology
- Soteriology
- Covenant fulfillment
- Humanity of Christ
- Revelation and judgment
- Family and obedience
Theological Themes
God uses Caesar's decree to bring the Davidic household to Bethlehem, showing that empire cannot frustrate promise.
The glory of the Lord shines around shepherds, yet the sign is a baby wrapped in cloths and lying in a manger.
Angels, shepherds, Mary, Simeon, Anna, and even temple teachers contribute to the chapter's layered testimony.
The birth of Jesus is announced as good news of great joy for all the people.
Jesus is explicitly called Savior, and Simeon declares that God's salvation is embodied before His eyes.
Simeon waits for Israel's consolation and Anna speaks to those awaiting Jerusalem's redemption.
The child is light for revelation to the Gentiles and glory for Israel.
Mary and Joseph follow circumcision, purification, presentation, sacrifice, and Passover pilgrimage, placing Jesus within covenant obedience.
Simeon announces that Jesus will expose the thoughts of many hearts.
Jesus' words in the temple reveal His unique awareness of belonging to His Father's house.
Covenant Significance
Luke 2 shows the promised Savior born in David's city, circumcised under the Abrahamic sign, presented under Mosaic law, recognized by faithful Israel, and revealed as light for the Gentiles and glory for Israel. The chapter advances the Abrahamic, Mosaic, Davidic, and prophetic streams toward fulfillment in Christ.
- Jesus is born in Bethlehem, the city of David, linking His birth to the promised royal line.
- Jesus is circumcised on the eighth day, entering Israel's covenant identity according to the sign given to Abraham's offspring.
- Mary and Joseph present Jesus according to the Law, and the chapter repeatedly stresses obedience to what is written.
- Jesus is presented as the firstborn male belonging to the Lord, intensifying His consecrated identity.
- Simeon and Anna represent faithful Israel waiting for consolation and redemption promised by the prophets.
- Simeon's prophecy announces that salvation in Christ is light for revelation to the Gentiles.
- Genesis 17:9-14 - Circumcision on the eighth day places Jesus within the covenant sign given to Abraham.
- Exodus 13:1-2 - The consecration of the firstborn stands behind Jesus' presentation to the Lord.
- Leviticus 12:1-8 - Mary's purification offering reflects obedience to Mosaic law and indicates the family's humble condition.
- Numbers 18:15-16 - The redemption of the firstborn forms part of the legal background for presentation.
- Micah 5:2 - Bethlehem's connection to messianic rule provides canonical background to the birth location.
- Isaiah 9:2-7 - The themes of light, Davidic rule, and peace resonate with the angelic announcement and Simeon's prophecy.
- Isaiah 40:1-11 - The comfort of Israel provides background to Simeon's waiting for consolation.
- Isaiah 42:6 - The servant as light to the nations echoes in Simeon's declaration of light for the Gentiles.
- Isaiah 49:6 - Salvation reaching the ends of the earth stands behind the universal horizon of Simeon's song.
- Malachi 3:1 - The Lord coming to His temple forms a background to Jesus' presentation and temple presence.
Canonical Connections
Jesus' birth in David's town connects the child to royal messianic expectation.
Jesus is presented as the firstborn male who belongs to the Lord, fulfilling and intensifying Israel's consecration pattern.
Mary and Joseph obey the Mosaic law concerning purification, with their offering reflecting humble means.
Simeon's song places Jesus within Isaiah's promise that God's salvation would reach the Gentiles.
Simeon and Anna embody faithful Israel waiting for God's promised comfort and redemption.
The angelic proclamation of peace coheres with the prophetic hope of peace under God's Messiah.
Jesus' presentation and later temple presence resonate with the expectation that the Lord would come to His temple.
Simeon's word about a sword piercing Mary's soul anticipates the sorrow bound to Jesus' rejection and death.
Cross References
Luke 2 announces that the gospel is good news of great joy because the Savior, Messiah, and Lord has been born. This salvation is God's prepared salvation, light for Gentiles, glory for Israel, redemption for those waiting, peace for those under God's favor, and a heart-revealing work centered on Jesus.
- Incarnation - The Savior is truly born, wrapped, laid in a manger, named, presented, and grown as a real human child.
- Identity - Jesus is Savior, Messiah, Lord, light, glory, and Son.
- Joy - The angel announces good news of great joy for all the people.
- Peace - The angelic host declares peace among those on whom God's favor rests.
- Salvation prepared by God - Simeon sees in Jesus the salvation God has prepared in the sight of all nations.
- Gentile inclusion - Jesus is light for revelation to the Gentiles.
- Israel's glory - Jesus is the fulfillment and glory of Israel, not the rejection of God's covenant purpose.
- Redemption - Anna speaks of the child to those looking forward to Jerusalem's redemption.
- Heart revelation - The salvation Christ brings reveals and divides human hearts.
- Do not detach the birth of Jesus from His saving identity.
- Do not reduce peace to vague human goodwill apart from God's favor.
- Do not treat the incarnation as sentimental · Luke presents it as salvation history.
- Do not separate Jesus' glory from His humility.
- Do not separate salvation for Gentiles from God's faithfulness to Israel.
- Do not preach comfort from Luke 2 while ignoring Simeon's warning that Christ reveals hearts.
- Do not treat Jesus' childhood growth as a denial of His divine Sonship.
Primary Emphasis
Luke 2 contributes a richly layered Christology: Jesus is born in David's town, named according to angelic command, called Savior, Messiah, and Lord, placed under the Law, presented to the Lord, identified as God's salvation, light for Gentiles, glory for Israel, a sign of division, and the Son who belongs uniquely in His Father's house.
Chapter Contribution
Luke 2 argues that the arrival of Jesus is simultaneously humble and glorious, local and universal, Jewish and world-embracing, fully human and uniquely divine. The chapter shows God governing empire, fulfilling Davidic expectation, placing the Son under the Law, revealing Him to the lowly and faithful, and preparing readers to see that this child belongs uniquely to the Father and will bring salvation that exposes every heart.
Jesus is identified as God’s salvation, light for revelation to the Gentiles, glory for Israel, and the decisive sign of God.
The angel announces good news of great joy for all the people, showing the gospel as heralded news before human achievement.
The Spirit rests on Simeon, reveals the promise to Him, and leads Him to recognize Christ in the temple.
Jesus truly enters human life, growing as a child in strength and wisdom while remaining the one in whom God’s salvation is present.
Jesus is appointed for the falling and rising of many and for the revealing of hearts, so His coming creates unavoidable response.
The true King arrives not through imperial pomp but through humble birth and heavenly announcement.
Jesus is brought under the law’s covenantal and ceremonial obligations, showing continuity with Israel’s Scriptures and worship.
God’s prepared salvation is for all peoples, bringing revelation to Gentiles and glory to Israel.
Jesus submits to Mary and Joseph, showing that devotion to the Father does not produce lawless independence.
Peace comes through God’s favor in the birth of Christ, not through Roman power or human self-rule.
God governs imperial decree, travel, timing, and place to fulfill His saving purposes.
Jesus says He must be in His Father’s house or about His Father’s concerns, introducing divine necessity that will mark His later ministry, suffering, and resurrection.
Anna’s witness connects Jesus to the long-awaited redemption of Jerusalem.
God reveals the significance of the birth through angelic proclamation, heavenly praise, and confirmable sign.
Mary and Joseph do not understand everything immediately, showing that revelation often unfolds through treasured reflection.
Simeon and Anna represent faithful witnesses who interpret Jesus’ identity by revelation, praise, and proclamation.
Simeon does not merely speak of salvation coming through Jesus; He sees salvation in the child Himself.
Jesus’ first recorded words identify God as His Father in a way that takes precedence over earthly family claims.
The temple setting highlights Jesus’ relation to God’s house, yet the narrative points toward Jesus Himself as the focus of divine sonship and mission.
Jesus’ understanding and answers astonish the teachers, and His growth in wisdom marks His true human development.
The shepherds hear, go, see, tell, and praise, modeling received revelation becoming public testimony.
The eternal Son truly enters human life through birth, naming, presentation, growth, and family submission.
Jesus is identified as Savior, Messiah, Lord, light, glory, and the Son who belongs uniquely to the Father.
God governs imperial decree and ordinary family movement to fulfill His redemptive plan.
Salvation is prepared by God, embodied in Christ, announced as good news, and connected to peace, light, glory, and redemption.
Jesus' birth in Bethlehem, circumcision, presentation, and temple recognition tie Him to Abrahamic, Mosaic, Davidic, and prophetic expectation.
Simeon declares Jesus to be light for revelation to the Gentiles while remaining glory for Israel.
Jesus grows in strength, wisdom, stature, and favor, demonstrating true human development.
Jesus is appointed as a sign spoken against and as the one through whom many hearts are revealed.
The chapter honors parental obedience, household piety, pilgrimage, and Jesus' submission within His earthly family.
Theological exposition and fulfillment
- Luke 2 announces that the gospel is good news of great joy because the Savior, Messiah, and Lord has been born. This salvation is God's prepared salvation, light for Gentiles, glory for Israel, redemption for those waiting, peace for those under God's favor, and a heart-revealing work centered on Jesus.
Form in passage Nominative · Singular · Neuter What is this?
Sense decree, ordinance, formal decision
Definition An official order or decree.
References Luke 2:1
Lexicon decree, ordinance, formal decision
Why it matters The imperial decree becomes the human instrument through which God positions the birth of Jesus in Bethlehem.
Form in passage Present · Middle · Infinitive What is this?
Sense to register, enroll, record
Definition To record in an official list or census.
References Luke 2:1-5
Lexicon to register, enroll, record
Why it matters Registration moves the Davidic household to Bethlehem and places Jesus' birth within public history.
Form in passage Genitive · Singular · Feminine What is this?
Sense David's town, Bethlehem in this context
Definition A city associated with Davidic lineage and promise.
References Luke 2:4, 2:11
Lexicon David's town, Bethlehem in this context
Why it matters The phrase ties Jesus' birth to Davidic covenant expectation.
Form in passage Dative · Singular · Feminine What is this?
Sense feeding trough, manger
Definition A place where animals feed.
References Luke 2:7, 2:12, 2:16
Lexicon feeding trough, manger
Why it matters The manger displays Christ's humility and functions as the sign by which the shepherds identify Him.
Form in passage Present · Middle · Indicative · 1st Person · Singular What is this?
Sense to announce good news
Definition To proclaim glad tidings or announce good news.
References Luke 2:10
Lexicon to announce good news
Why it matters The angel interprets Jesus' birth as gospel proclamation, not merely family news.
Form in passage Accusative · Singular · Feminine What is this?
Sense great joy, deep gladness
Definition Joy that is large in scope and intensity.
References Luke 2:10
Lexicon great joy, deep gladness
Why it matters The birth of Jesus is announced as joy because salvation has arrived.
Form in passage Nominative · Singular · Masculine What is this?
Sense savior, deliverer, rescuer
Definition One who saves or delivers.
References Luke 2:11
Lexicon savior, deliverer, rescuer
Why it matters The angel's title defines the child's mission as saving deliverance.
Form in passage Nominative · Singular · Masculine What is this?
Sense anointed one, Messiah
Definition The anointed one promised in Israel's Scriptures.
References Luke 2:11
Lexicon anointed one, Messiah
Why it matters Jesus is not an anonymous deliverer but the promised anointed King and servant of God's saving purpose.
Sense Lord, master, sovereign
Definition One who possesses authority, lordship, or sovereign rule.
References Luke 2:11
Lexicon Lord, master, sovereign
Why it matters The title places the newborn child in the realm of divine authority and lordship central to Luke-Acts.
Form in passage Nominative · Singular · Feminine What is this?
Sense glory, honor, radiant splendor
Definition Radiance, honor, majesty, or manifested greatness.
References Luke 2:9, 2:14, 2:32
Lexicon glory, honor, radiant splendor
Why it matters The glory of the Lord surrounds the shepherds, and the child is glory for Israel.
Form in passage Nominative · Singular · Feminine What is this?
Sense peace, wholeness, restored well-being
Definition Peace, harmony, welfare, or restored wholeness.
References Luke 2:14
Lexicon peace, wholeness, restored well-being
Why it matters The angelic announcement ties the birth of Christ to peace grounded in God's favor.
Form in passage Genitive · Singular · Feminine What is this?
Sense favor, good pleasure, gracious approval
Definition Good pleasure, favor, or gracious intent.
References Luke 2:14
Lexicon favor, good pleasure, gracious approval
Why it matters The peace announced by heaven rests on God's gracious favor rather than human achievement.
Form in passage Present · Active · Participle · Singular What is this?
Sense to consider, ponder, bring together
Definition To bring together in the mind, consider, or ponder.
References Luke 2:19
Lexicon to consider, ponder, bring together
Why it matters Mary models reflective discipleship that gathers God's words and works for meditation.
Form in passage Accusative · Singular · Feminine What is this?
Sense comfort, consolation, encouragement
Definition Comfort or consolation, often in covenantal hope.
References Luke 2:25
Lexicon comfort, consolation, encouragement
Why it matters Simeon represents faithful Israel waiting for God's promised comfort.
Sense salvation, saving work
Definition God's saving deliverance.
References Luke 2:30
Lexicon salvation, saving work
Why it matters Simeon declares that God's salvation is seen in Jesus Himself.
Form in passage Accusative · Singular · Feminine What is this?
Sense unveiling, revelation, disclosure
Definition The act of uncovering or revealing what was hidden.
References Luke 2:32
Lexicon unveiling, revelation, disclosure
Why it matters Jesus is light for revelation to the Gentiles, disclosing God's salvation to the nations.
Form in passage Accusative · Singular · Feminine What is this?
Sense redemption, deliverance, release
Definition Deliverance or release through saving action.
References Luke 2:38
Lexicon redemption, deliverance, release
Why it matters Anna speaks of Jesus to those waiting for Jerusalem's redemption, tying His birth to God's promised deliverance.
Form in passage Dative · Singular · Feminine What is this?
Sense wisdom, skillful understanding
Definition Wisdom, insight, and rightly ordered understanding.
References Luke 2:40, 2:52
Lexicon wisdom, skillful understanding
Why it matters Jesus' growth in wisdom shows true human development under divine favor.
Sense father
Definition Father; in Luke 2:49, Jesus refers uniquely to God as His Father.
References Luke 2:49
Lexicon father
Why it matters Jesus' first recorded words in Luke reveal His unique relationship to the Father.
Form in passage Nominative · Singular · Feminine What is this?
Sense grace, favor
Definition Favor, grace, gracious regard.
References Luke 2:40, 2:52
Lexicon grace, favor
Why it matters God's grace rests on the child, and Jesus grows in favor with God and people.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (53)
| v.1 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.4 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.7 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.διότιbecausecausal grounds (strong)διότι fronts a strong 'because' — the explanation that follows is weighty and foundational. |
| v.8 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.9 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.10 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.11 | ὅτιForcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.12 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.15 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.17 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.19 | δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.20 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it. |
| v.21 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.22 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.23 | καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.24 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.25 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.26 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.27 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.28 | καὶthenadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.30 | ὅτιforcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.33 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.34 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.35 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲalsocontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.36 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.37 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.38 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.39 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.40 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.41 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.42 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.43 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.44 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.45 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.46 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.47 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.48 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.49 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιforcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.50 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.51 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.52 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (131 main verbs)
| v.1 | Ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἐξῆλθενexérchomaiwent outaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπογράφεσθαιregisteredpresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.2 | ἡγεμονεύοντοςhēgemoneúōwas governorpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.3 | ἐπορεύοντοporeúomaiwentimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionἀπογράφεσθαιregisteredpresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.4 | Ἀνέβηwent upaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.5 | ἀπογράψασθαιregisteredaorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐμνηστευμένῃmnēsteúōengagedperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.6 | ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἐπλήσθησανplḗthōcameaorist passive indicativecompletedAorist indicative — punctiliar or completed actionτεκεῖνtíktōgive birthaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.7 | ἔτεκενtíktōgave birthaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐσπαργάνωσενsparganóōwrapped ~ inclothsaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀνέκλινενlaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | ἀγραυλοῦντεςliving out in the fieldspresent active participleparticipleParticiple — verbal adjective, supporting actionφυλάσσοντεςphylássōkeepingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | ἐπέστηephístēmistoodaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριέλαμψενperilámpōshone aroundaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐφοβήθησανphobéōfrightenedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.10 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionφοβεῖσθεphobéōafraidpresent middle imperativeimperativeImperative mood — command or exhortationεὐαγγελίζομαιeuangelízōbring ~ goodnewspresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.11 | ἐτέχθηtíktōbornaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.12 | εὑρήσετεheurískōfindfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐσπαργανωμένονsparganóōwrapped in clothsperfect passive participleparticipleParticiple — verbal adjective, supporting actionκείμενονkeîmailyingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.13 | ἐγένετοgínomaiwasaorist middle indicativecompletedAorist indicative — punctiliar or completed actionαἰνούντωνpraisingpresent active participleparticipleParticiple — verbal adjective, supporting actionλεγόντωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.15 | ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀπῆλθονgone awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐλάλουνlaléōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionΔιέλθωμενdiérchomaigoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἴδωμενhoráōseeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentγεγονὸςgínomaihappenedperfect active participleparticipleParticiple — verbal adjective, supporting actionἐγνώρισενgnōrízōmade knownaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | ἦλθανérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionσπεύσαντεςspeúdōwith hasteaorist active participleparticipleParticiple — verbal adjective, supporting actionἀνεῦρανfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionκείμενονkeîmailyingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.17 | ἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἐγνώρισανdiagnōrízōmade knownaorist active indicativecompletedAorist indicative — punctiliar or completed actionλαληθέντοςlaléōtoldaorist passive participleparticipleParticiple — verbal adjective, supporting action |
| v.18 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐθαύμασανthaumázōamazedaorist active indicativecompletedAorist indicative — punctiliar or completed actionλαληθέντωνlaléōtoldaorist passive participleparticipleParticiple — verbal adjective, supporting action |
| v.19 | συνετήρειsyntēréōtreasured upimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionσυμβάλλουσαsymbállōponderingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.20 | ὑπέστρεψανhypostréphōreturnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐλαλήθηlaléōtoldaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.21 | ἐπλήσθησανplḗthōcompletedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionπεριτεμεῖνperitémnōcircumcisionaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbκληθὲνkaléōname givenaorist passive participleparticipleParticiple — verbal adjective, supporting actionσυλλημφθῆναιsyllambánōconceivedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.22 | ἐπλήσθησανplḗthōcompletedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἀνήγαγονbrought ~ upaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαραστῆσαιparístēmipresentaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.23 | γέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultδιανοῖγονdianoígōopenspresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.24 | δοῦναιdídōmiofferaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbεἰρημένονeréōsaidperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.25 | προσδεχόμενοςprosdéchomaiwaiting forpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.26 | ἰδεῖνhoráōseeaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἴδῃhoráōseenaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.27 | ἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἰσαγαγεῖνeiságōbrought inaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbποιῆσαιpoiéōdoaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbεἰθισμένονethízōcustomperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.28 | ἐδέξατοdéchomaitookaorist middle indicativecompletedAorist indicative — punctiliar or completed actionεὐλόγησενeulogéōpraisedaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.29 | ἀπολύειςdismisspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.30 | εἶδονhoráōseenaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.31 | ἡτοίμασαςhetoimázōpreparedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.33 | λαλουμένοιςlaléōsaidpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.34 | εὐλόγησενeulogéōblessedaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionκεῖταιkeîmaidestinedpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἀντιλεγόμενονopposedpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.35 | διελεύσεταιdiérchomaipiercefuture middle indicativeprospectiveFuture indicative — anticipated or promised actionἀποκαλυφθῶσινrevealedaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.36 | ἦνēnwasimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπροβεβηκυῖαprobaínōadvancedperfect active participleparticipleParticiple — verbal adjective, supporting actionζήσασαzáōlivedaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.37 | ἀφίστατοdepartimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionλατρεύουσαlatreúōservingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.38 | ἐπιστᾶσαephístēmicame upaorist active participleparticipleParticiple — verbal adjective, supporting actionἀνθωμολογεῖτοgave thanksimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionἐλάλειlaléōspeakimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπροσδεχομένοιςprosdéchomailooking forward topresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.39 | ἐτέλεσανteléōperformedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπέστρεψανepistréphōreturnedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.40 | ηὔξανενgrewimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐκραταιοῦτοkrataióōstrongimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionπληρούμενονplēróōfilledpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.41 | ἐπορεύοντοporeúomaiwentimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.42 | ἀναβαινόντωνwent uppresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.43 | τελειωσάντωνteleióōoveraorist active participleparticipleParticiple — verbal adjective, supporting actionὑποστρέφεινhypostréphōreturningpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbὑπέμεινενhypoménōstayed behindaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔγνωσανginṓskōknowaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.44 | νομίσαντεςnomízōassumingaorist active participleparticipleParticiple — verbal adjective, supporting actionἦλθονérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀνεζήτουνlooking forimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.45 | εὑρόντεςheurískōfindaorist active participleparticipleParticiple — verbal adjective, supporting actionὑπέστρεψανhypostréphōreturnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀναζητοῦντεςsearch forpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.46 | ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionεὗρονheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionκαθεζόμενονkathézomaisittingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἀκούονταlistening topresent active participleparticipleParticiple — verbal adjective, supporting actionἐπερωτῶνταeperōtáōasking ~ questionspresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.47 | ἐξίσταντοexístēmiamazedimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionἀκούοντεςheardpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.48 | ἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξεπλάγησανekplḗssōastonishedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐποίησαςpoiéōtreatedaorist active indicativecompletedAorist indicative — punctiliar or completed actionὀδυνώμενοιodynáōanxiouslypresent middle participleparticipleParticiple — verbal adjective, supporting actionἐζητοῦμένzētéōsearching forimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.49 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐζητεῖτέzētéōsearching forimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionᾔδειτεeídōknowpluperfect active indicativeresultantPluperfect — action completed before another past actionδεῖdéōmustpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.50 | συνῆκανsyníēmiunderstandaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐλάλησενlaléōspokeaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.51 | κατέβηkatabaínōwent downaorist active indicativecompletedAorist indicative — punctiliar or completed actionἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionδιετήρειdiatēréōtreasuredimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.52 | προέκοπτενprokóptōincreasedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
The Savior's arrival reveals God's glory in humility, fulfills Israel's hope, opens salvation to the nations, and places every heart before Christ's searching lordship.
Believers must not rush past Christ's birth as familiar decoration but must receive the child as Savior, Messiah, Lord, light, glory, and Son.
Joyful, obedient, watchful, pondering, witness-bearing faith that sees God's salvation in Christ and submits to the Father's purpose.
- Read Luke 2 as gospel proclamation, not seasonal nostalgia.
- Name the titles of Christ in the chapter and pray through their meaning.
- Practice Mary's pattern of treasuring and pondering God's word.
- Follow the shepherds' pattern of hearing, going, seeing, speaking, and praising.
- Honor elderly saints whose long faithfulness resembles Simeon and Anna.
- Ask where Christ is exposing thoughts of the heart.
- Teach children that wisdom, obedience, and concern for the Father's things belong together.
- Luke 2 warns against missing God's glory because it comes in humility, reducing Jesus to sentimental infancy, separating Christmas joy from salvation and lordship, or imagining that Christ brings peace without also exposing hearts.
- Treating Luke 2 as merely a sentimental birth story. - The chapter is a theological proclamation of Savior, Messiah, Lord, salvation, light, glory, and divine Sonship.
- Making Caesar the main historical actor. - Caesar's decree is real, but Luke shows God's providence using imperial action to fulfill His purpose.
- Reading the manger only as poverty imagery. - The manger signifies humility and functions as the identifying sign given to the shepherds.
- Separating the angelic announcement from Davidic promise. - The birth is explicitly in David's town, and Jesus' titles fulfill the promise already announced in Luke 1.
- Understanding peace in 2:14 as generic goodwill among all people. - The peace proclaimed is tied to God's saving favor and His glory, not vague human optimism.
- Reducing Simeon's prophecy to private comfort. - Simeon declares the global and divisive significance of Jesus: salvation, Gentile revelation, Israel's glory, and the exposure of hearts.
- Treating Anna as a minor decorative character. - Anna is a prophetic witness whose worship, thanksgiving, and testimony confirm the redemption theme.
- Reading twelve-year-old Jesus as disobedient or careless. - Luke presents His temple presence as necessary in relation to His Father, while also stressing His continued submission to Mary and Joseph.
- Using Jesus' growth to deny His divine identity. - Luke holds together true human development and unique divine Sonship without embarrassment.
- Do I recognize God's hand even when public events seem to be controlled by earthly powers?
- Am I willing to receive the glory of Christ in the humility of Christ?
- Do I respond to God's revealed word with the urgency of the shepherds?
- What truths about Christ should I be treasuring and pondering rather than rushing past?
- Does my worship include obedient faithfulness in ordinary, repeated duties?
- Am I waiting for God's consolation with Simeon's patience and Anna's devotion?
- Do I want a Christ who comforts me but never exposes me?
- Do I see Jesus as light for the nations and glory for Israel, or have I narrowed His mission to my private concerns?
- What would it look like for my home, church, and ministry to be oriented around the Father's business?
- Am I training others to see that true spiritual maturity includes humility, wisdom, favor, and submission?
- Preach providence without sentimentality.
- Let the manger be interpreted by the angel.
- Train believers to move from hearing to witness.
- Recover pondering as discipleship.
- Honor ordinary obedience.
- Give dignity to aged saints.
- Hold comfort and exposure together.
- Teach children and families under the Father's purpose.
- Connect Christmas to cross-shaped salvation.
Preach the chapter as revelation of the Savior's identity: born humbly, announced gloriously, presented obediently, recognized prophetically, and growing as the Father's Son.
Use the chapter to connect incarnation, covenant, temple, law, witness, salvation, Gentile inclusion, and Jesus' true humanity.
Use Simeon and Anna to encourage waiting saints, Mary to encourage reflective trust, and the shepherds to encourage responsive obedience.
Train believers to hear, hurry, witness, ponder, obey, wait, worship, and submit to God's purpose.
Use Jesus' childhood scene to speak about parental faithfulness, spiritual formation, asking questions, growing in wisdom, and honoring the Father's priority.
Let the angelic praise, shepherd praise, Simeon's song, and Anna's thanksgiving shape worship that is joyful, doctrinal, and mission-aware.
Study temple presence, worship, corruption, judgment, and renewal across Scripture.
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Trace servant identity, obedient mission, and suffering service across Scripture.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
The Biblical World
Chapter At A Glance
Luke moves from imperial decree to humble birth, from angelic announcement to shepherd witness, from temple obedience to prophetic recognition, and from childhood submission to the first glimpse of Jesus' unique Sonship.
Luke 2 shows the promised Savior born in David's city, circumcised under the Abrahamic sign, presented under Mosaic law, recognized by faithful Israel, and revealed as light for the Gentiles and glory for Israel. The chapter advances the Abrahamic, Mosaic, Davidic, and prophetic streams toward fulfillment in Christ.
Luke 2 announces that the gospel is good news of great joy because the Savior, Messiah, and Lord has been born. This salvation is God's prepared salvation, light for Gentiles, glory for Israel, redemption for those waiting, peace for those under God's favor, and a heart-revealing work centered on Jesus.
Joyful, obedient, watchful, pondering, witness-bearing faith that sees God's salvation in Christ and submits to the Father's purpose.
Focus Points
- Divine providence over political history
- The humility of the incarnation
- Jesus as Savior, Messiah, and Lord
- Good news of great joy
- Peace grounded in God's favor
- Faithful Israel awaiting consolation and redemption
- Jesus under the Law
- Universal horizon of salvation for Gentiles and Israel
- Christ as a sign that reveals hearts
- True humanity and growth of Jesus
- Jesus' unique Sonship and relation to the Father
- Providence
- Humility and glory
- Witness
- Joy
- Salvation
- Consolation and redemption
- Universal mission
- Obedience under the Law
- Heart revelation
- Sonship
- Incarnation
- Christology
- Soteriology
- Covenant fulfillment
- Humanity of Christ
- Revelation and judgment
- Family and obedience
Cross References
Passages
Chapter opening: Luke 2:1-20
Decree from Caesar Augustus (δογμα παρα Καισαρος Αυγουστου). Old and common word from δοκεω, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses 2:1-7 . See W. M. Ramsay's books ( Was Christ Born at Bethelehem?
Luke the Physician . The Bearing of Recent Discovery on the Trustworthiness of the N. T. ). The World (την οικουμενην). Literally, the inhabited ( land , γην). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Ac 11:28 ; 17:6 . Should be enrolled (απογραφεσθα). It was a census, not a taxing, though taxing generally followed and was based on the census.
This word is very old and common. It means to write or copy off for the public records, to register.
The first enrolment (απογραφη πρωτη). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in Ac 5:37 . This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.
D. 20. The one in Ac 5:37 would then be A. D. 6. This is in the time of Augustus. The first would then be B. C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B. C. 6 which agrees with the other known data When Quirinius (Κυρηνιου). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.
D. 6 as shown by Josephus ( Ant . XVIII. I. I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my Luke the Historian in the Light of Research , pp. 118-29.
Each to his own city (εκαστος εις την εαυτου πολιν). A number of papyri in Egypt have the heading enrolment by household (απογραφη κατ' οικιαν). Here again Luke is vindicated. Each man went to the town where his family register was kept.
To enrol himself with Mary (απογραψασθα συν Μαριαμ). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" (ανεβη) in verse 4 , but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in Lu 3:23-38 ).
The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David. Betrothed (εμνηστευμενην). Same verb as in 1:27 , but here it really means "married" or "espoused" as Mt 1:24 f. shows. Otherwise she could not have travelled with Joseph. Great with child (ενκυω). Only here in N. T. Common Greek word.
That she should be delivered (του τεκειν αυτην). For the bearing the child as to her . A neat use of the articular infinitive, second aorist active, with the accusative of general reference. From τικτω, common verb.
Her firstborn (τον πρωτοτοκον). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. Wrapped in swaddling clothes (εσπαργανωσεν). From σπαργανον, a swathing band.
Only here and verse 12 in the N. T. , but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. In a manger (εν φατνη). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near.
In the inn (εν τω καταλυματ). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in Lu 22:11 ; Mr 14:14 with the sense of guest-room (cf. 1Ki 1:13 ). It is the Hellenistic equivalent for καταγωγειον and appears also in one papyrus. See Ex 4:24 . There would sometimes be an inner court, a range or arches, an open gallery round the four sides.
On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.
Abiding in the field (αγραυλουντες). From αγρος, field and αυλη, court. The shepherds were making the field their court. Plutarch and Strabo use the word. Keeping watch (φυλασσοντες φυλακας). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep ( 1Sa 17:34 f. ). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.
Stood by them (επεστη αυτοις). Ingressive aorist active indicative. Stepped by their side. The same word in Ac 12:7 of the angel there. Paul uses it in the sense of standing by in Ac 22:20 . It is a common old Greek word, εφιστημ. Were sore afraid (εφοβηθησαν φοβον μεγαν). First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear.
I bring you good tidings of great joy (ευαγγελιζομα υμιν χαραν μεγαλην). Wycliff, "I evangelize to you a great joy." The active verb ευαγγελιζω occurs only in late Greek writers, LXX, a few papyri examples, and the N. T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive ευαγγελιον and verb ευαγγελιζω very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, The Epistles to the Thessalonians , p.
143). The other Gospels do not have the verb save Mt 11:5 and that in a quotation ( Isa 61:1 ).
Ις βορν (ετεχθη). First aorist passive indicative from τικτω. Was born. Saviour (σωτηρ). This great word is common in Luke and Paul and seldom elsewhere in the N. T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, Light from the Ancient East , p. 344). Christ the Lord (Χριστος Κυριος).
This combination occurs nowhere else in the N. T. and it is not clear what it really means. Luke is very fond of Κυριος ( Lord ) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX ( La 4:20 ) and is in Ps. of Sol.
17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on Mt 1:1 for Christ and Mt 21:3 for Lord.
Host (στρατιας). A military term for a band of soldiers common in the ancient Greek. Bengel says: "Here the army announces peace." Praising (αινουντων). Construction according to sense (plural, though στρατιας is singular).
Among men in whom he is well pleased (εν ανθρωποις ευδοκιας). The Textus Receptus (Authorized Version also has ευδοκια, but the genitive ευδοκιας is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill.
It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive ευδοκιας, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man.
This word ευδοκια we have already had in Mt 11:26 . It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of ευδοκησις. Wycliff has it "to men of goodwill."
Said to one another (ελαλουν προς αλληλους). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying, Now (δη). A particle of urgency. This thing (το ρημα τουτο). A Hebraistic and vernacular use of ρημα (something said) as something done. See on Lu 1:65 . The ancient Greek used λογος in this same way.
With haste (σπευσαντες). Aorist active participle of simultaneous action. Found (ανευραν). Second aorist active indicative of a common Greek verb ανευρισκω, but only in Luke in the N.T. The compound ανα suggests a search before finding.
Made known (εγνωρισαν). To others (verse 18 ) besides Joseph and Mary. The verb is common from Aeschylus on, from the root of γινωσκω (to know). It is both transitive and intransitive in the N.T.
Kept (συνετηρε). Imperfect active. She kept on keeping together (συν-) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? Pondering (συνβαλλουσα). An old Greek word. Placing together for comparison.
Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.
His name was called Jesus (κα εκληθη το ονομα αυτου Ιησους). The κα is left untranslated or has the sense of "then" in the apodosis. The naming was a part of the ceremony of circumcision as is shown also in the case of John the Baptist ( Lu 1:59-66 ).
The days of their purification (α ημερα του καθαρισμου αυτων). The old manuscripts have "their" (αυτων) instead of "her" (αυτης) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son ( Le 12:1-8 ). To present him to the Lord (παραστησα τω Κυριω).
Every first-born son was thus redeemed by the sacrifice ( Ex 13:2-12 ) as a memorial of the sparing of the Israelitish families ( Nu 18:15 f. ). The cost was about two dollars and a half in our money.
In the law of the Lord (εν νομω Κυριου). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul ( Gal 4:4 ) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.
A pair of turtledoves, or two young pigeons (Ζευγος τρυγονων η δυο νοσσους περιστερων). The offspring of the poor, costing about sixteen cents, while a lamb would cost nearly two dollars. The "young of pigeons" is the literal meaning.
Devout (ευλαβης). Used only by Luke ( Ac 2:5 ; 8:2 ; 22:12 ) in the N. T. Common in ancient Greek from Plato on. It means taking hold well or carefully (ευ and λαβειν) and so reverently, circumspectly. Looking for the consolation of Israel (προσδεχομενος παρακλησιν του Ισραελ). Old Greek verb to admit to one's presence ( Lu 15:2 ) and then to expect as here and of Anna in verse 38 .
Paraklsin here means the Messianic hope ( Isa 11:10 ; 40:1 ), calling to one's side for cheer. Upon him (επ' αυτον). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.
It had been revealed unto him (ην αυτω κεχρηματισμενον). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from χρημα and that from χραομα, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch).
The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B. C. has the substantive χρημαστισμος for a divine response (cf. Ro 11:4 ). See Deissmann, Light From the Ancient East , p. 153. Before (πριν η). Classic Greek idiom after a negative to have subjunctive as here (only example in the N. T.) or the optative after past tense as in Ac 25:16 (subjunctive changed to optative in indirect discourse).
Elsewhere in the N. T. the infinitive follows πριν as in Mt 1:18 .
When the parents brought in the child Jesus (εν τω εισαγαγειν τους γονεις το παιδιον Ιησουν). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; In the bringing the Child Jesus as to the parents . The articular infinitive and two accusatives (one the object, the other accusative of general reference). After the custom of the law (κατα το ειθισμενον του νομου).
Here the perfect passive participle ειθισμενον, neuter singular from εθιζω (common Greek verb, to accustom) is used as a virtual substantive like το εθος in 1:8 . Luke alone in the N. T. uses either word save εθος in Joh 19:40 , though ειωθα from εθω, occurs also in Mt 27:15 ; Mr 10:1 .
Then he (κα αυτος). Κα as in 2:21 . Αυτος, emphatic subject, he after the parents. Arms (αγκαλας). Old Greek word, here only in the N.T. It means the curve or inner angle of the arm.
Now lettest thou (νυν απολυεις). Present active indicative, Thou art letting . The Nunc Dimittis , adoration and praise. It is full of rapture and vivid intensity (Plummer) like the best of the Psalms. The verb απολυω was common for the manumission of slaves and Simeon here calls himself "thy slave (δουλον σου), Lord (Δεσποτα, our despot)." See 2 Peter 2:1 .
Of all the peoples (παντων των λαων). Not merely Jews. Another illustration of the universality of Luke's Gospel seen already in 1:70 in the hymn of Zacharias. The second strophe of the song according to Plummer showing what the Messiah will be to the world after having shown what the Messiah is to Simeon.
Revelation to the Gentiles (αποκαλυψιν εθνων). Objective genitive. The Messiah is to be light (φως) for the Gentiles in darkness ( 1:70 ) and glory (δοξα) for Israel (cf. Ro 9:1-5 ; Isa 49:6 ). The word εθνος originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, ο λαος) or the people of God. The word Gentile is Latin from gens , a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.
His father and his mother (ο πατηρ αυτου κα η μητηρ). Luke had already used "parents" in 2:27 . He by no means intends to deny the Virgin Birth of Jesus so plainly stated in 1:34-38 . He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." Were marvelling (ην θαυμαζοντες). The masculine gender includes the feminine when both are referred to.
But ην is singular, not ησαν, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula ην agrees in number with ο πατηρ while the participle coming last agrees with both ο πατερ κα η μητηρ (cf. Mt 17:3 ; 22:40 ). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child.
It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
Is set for the falling and the rising up of many in Israel (Κειτα εις πτωσιν κα αναστασιν πολλων εν τω Ισραηλ). Present indicative of the old defective verb appearing only in present and imperfect in the N. T. Sometimes it is used as the passive of τιθημ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some ( Isa 8:14 ; Mt 21:42 , 44 ; Ro 9:33 ; 1Pe 2:16 f.
) who love darkness rather than light ( Joh 3:19 ), he will be the cause of rising for others ( Ro 6:4 , 9 ; Eph 2:6 ). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. Spoken against (αντιλεγομενον). Present passive participle, continuous action.
It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.
A sword (ρομφαια). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword ( 1Sa 17:51 ). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, σταβατ Ματερ Δολοροσα ( Joh 19:25 ).
It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. May be revealed (αποκαλυφθωσιν). Unveiled. First aorist passive subjunctive after οπως αν and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (διαλογισμο) and purposes. They will be compelled to take a stand for Christ or against him.
That is true today.
One Anna a prophetess (Hαννα προφητις). The word προφητις occurs in the N.T. only here and Re 2:20 . In old Greek writers it means a woman who interprets oracles. The long parenthesis into verse 37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84.
Which departed not (η ουκ αφιστατο). Imperfect indicative middle. She kept on not leaving. The Spirit kept her in the temple as he led Simon to the temple (Plummer). The case of "the temple" (του ιερου) is ablative. Night and day (νυκτα κα ημεραν). Accusative of duration of time, all night and all day. She never missed a service in the temple.
Coming up (επιστασα). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Lu 10:40 . But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. Gave thanks (ανθωμολογειτο). Imperfect middle of a verb (ανθομολογεω) in common use in Greek writers and in the LXX though here alone in the N.
T. It had the idea of a mutual agreement or of saying something before one (αντ). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (ελαλε, imperfect again) "to all them that were looking for (προσδεχομενοις, as in 1:35 of Simeon) the redemption of Jerusalem (λυτρωσιν Ιερουσαλημ)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time.
There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem ( John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both.
Simeon was looking for the consolation of Israel ( 2:25 ) and Zacharias ( 1:68 ) sang of redemption for Israel ( Isa 40:2 ).
To their own city Nazareth (εις πολιν εαυτων Ναζαρετ). See on Mt 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Mt 2:13-23 . But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men ( Mt 2:1-12 ) as Matthew tells nothing of the shepherds and of Simeon and Anna ( Lu 2:8-28 ). The two Gospels supplement each other.
The child grew (ηυξανε). Imperfect indicative of a very ancient verb (αυξανω). This child grew and waxed strong (εκραταιουτο, imperfect middle), a hearty vigorous little boy (παιδιον). Both verbs Luke used in 1:80 of the growth of John the Baptist as a child. Then he used also πνευματ, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" (πληρουμενον σοφια).
Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects.
It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer). The grace of God (χαρις θεου). In full measure.
Every year (κατ' ετος). This idiom only here in the N.T., a common Greek construction. Every male was originally expected to appear at the passover, pentecost, and tabernacles ( Ex 23:14-17 ; 34:23 ; De 16:16 ). But the Dispersion rendered that impossible. But pious Palestinian Jews made a point of going at least to the passover. Mary went with Joseph as a pious habit, though not required by law to go.
Twelve years old (ετων δωδεκα). Predicate genitive. Luke does not say that Jesus had not been to Jerusalem before, but at twelve a Jewish boy became a "son of the law" and began to observe the ordinances, putting on the phylacteries as a reminder. They went up (αναβαινοντων αυτων). Genitive absolute with present active participle, a loose construction here, for the incident narrated took place after they had gone up, not while they were gong up. "On their usual going up" (Plummer).
When they had fulfilled the days (τελειωσαντων τας ημερας). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days ( Ex 12:15 f. ; Le 23:6-8 ; De 16:3 ), or the two chief days after which many pilgrims left for home. As they were returning (εν τω υποστρεφειν αντους). The articular infinitive with εν, a construction that Luke often uses ( 1:21 ; 2:27 ).
The boy, Jesus (Ιησους ο παις). More exactly, "Jesus the boy." In verse 40 it was "the child " (το παιδιον), here it is "the boy" (ο παις, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.
In the company (εν τη συνοδια). The caravan going together on the road or way (συν, οδος), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.) The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer).
They sought for him (ανεζητουν αυτον). Imperfect active. Common Greek verb. Note force of ανα. They searched up and down, back and forth, a thorough search and prolonged, but in vain.
Seeking for him (αναζητουντες αυτον). Present participle of the same verb. This was all that was worth while now, finding the lost boy.
After three days (μετα ημερας τρεις). One day out, one day back, and on the third day finding him. In the temple (εν τω ιερω). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest.
Both hearing them and asking them questions (κα ακουοντα αυτων κα επερωτωντα αυτους). Paul sat at the feet of Gamaliel ( Ac 22:3 ). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power.
But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?
Were amazed (εξισταντο). Imperfect indicative middle, descriptive of their continued and repeated astonishment. Common verb εξιστημ meaning that they stood out of themselves as if their eyes were bulging out. The boy had a holy thirst for knowledge (Plummer), and he used a boy's way of learning. At his understanding (επ τη συνεσε). Based on (επ), the grasp and comprehension from συνιημ, comparing and combining things.
Cf. Mr 12:33 . His answers (ταις αποκρισεσιν αυτου). It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.
They were astonished (εξεπλαγησαν). Second aorist passive indicative of an old Greek word (εκπλησσω), to strike out, drive out by a blow. Joseph and Mary "were struck out" by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children.
Son (τεκνον). Child, literally. It was natural for Mary to be the first to speak. Why (Τ). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ( sorrowing , οδυνωμενο). Thy father (ο πατερ σου). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never."
Sought (εζητουμεν). Imperfect tense describing the long drawn out search for three days. How is it that (Τ οτ). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him. I must be (δε εινα με). Messianic consciousness of the necessity laid on him.
Jesus often uses δε (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest. In my Father's house (εν τοις του πατρος μου). Not "about my Father's business," but "in my Father's house" (cf. Ge 41:51 ). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know.
But he has it now at twelve and it will grow within him through the years ahead in Nazareth.
They understood not (ου συνηκαν). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not Δεσποτες. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.
He was subject unto them (ην υποτασσομενος αυτοις). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth ( Lu 3:23 ) he remained growing into manhood and becoming the carpenter of Nazareth ( Mr 6:3 ) in succession to Joseph ( Mt 13:55 ) who is mentioned here for the last time.
Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? Kept (διετηρε). Imperfect active. Ancient Greek word (διατηρεω), but only here and Ac 15:29 in the N. T. though in Ge 37:11 . She kept thoroughly (δια) all these recent sayings (or things, ρηματα). In 2:19 συνετηρε is the word used of Mary after the shepherds left.
These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?
Advanced in wisdom and stature (προεκοπτεν τη σοφια κα ηλικια). Imperfect active, he kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature (ηλικια may mean age, as in 12:25 , but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. "At each stage he was perfect for that stage" (Plummer). In favour (χαριτ). Or grace. This is ideal manhood to have the favour of God and men.