‏ Luke 1:5-80

 There was ( εγενετο ). Not the usual  εν for "was," but there arose or came into notice. With this verse the literary Koine of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with 1:80, 2:40, 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer).

 Herod, King of Judea ( Hηρωιδου βασιλεως της Ιουδαιας ). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4.

 Of the course of Abijah ( εξ εφημεριας Αβια ). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it,  εφημερεω. Daily service (Ne 13:30; 1Ch 25:8) and then a course of priests who were on duty for a week (1Ch 23:6; 28:13). There were 24 such courses and that of Abijah was the eighth (1Ch 24:10; 2Ch 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present.

 Of the daughters of Aaron ( εκ των θυγατερων Ααρων ). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

 Righteous before God ( δικαιο εναντιον του θεου ). Old Testament conception and idiom. Cf. 2:25 about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."

 Because that ( καθοτ ). Good Attic word, according to what. Only in Luke and Acts in the N.T. In the papyri.

 Well stricken in years ( προβεβηκοτες εν ταις ημεραις αυτων ). Wycliff has it right: "Had gone far in their days." Perfect active participle. See also verse 18.

 While he executed the priest's office ( εν τω ιερατευειν αυτον ). A favourite idiom in Luke,  εν with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the LXX, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word  ιερατευω does not appear in the ancient Greek, but in the LXX and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the LXX translators from current usage.

 His lot was ( ελαχε ). Literally,

 he obtained the lot. Second aorist active indicative of  λαγχανω, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Ac 1:17; 2Pe 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going ( εισελθων, here nominative aorist active participle agreeing with the subject of  ελαχε ) into the sanctuary ( τον ναον, not  το ιερον, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which Re 2:17 may refer.

 Burn incense ( του θυμιασα ). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

 Were praying without ( ην προσευχομενον εξω ). Periphrastic imperfect indicative picturing the posture of the people while the clouds of incense rose on the inside of the sanctuary.

 Appeared ( ωφθη ). First aorist passive indicative. It is the form used by Paul of the resurrection appearances of Jesus (1Co 15:5-8). There is no use in trying to explain away the reality of the angel. We must choose between admitting an objective appearance and a myth (Plummer).

 Is heard ( εισηκουσθη ). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also.

 John ( Ιωανην ). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses 13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like 1:30-33, 35-37, 42-45, 46-55, 68-70; 2:10-12, 14, 29-32, 34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.

 Gladness ( αγαλλιασις ). Only in the LXX and N.T. so far as known. A word for extreme exultation.

 Rejoice ( χαρησοντα ). Second future passive indicative. The coming of a prophet will indeed be an occasion for rejoicing.

 Strong drink ( σικερα ). A Hebrew word transliterated into Greek, an intoxicating drink. Here only in the N.T. John was to be a personal "dry" or Nazarite (Nu 6:3).

 Shall not drink ( ου μη πιη ). Strong prohibition, double negative and second aorist subjunctive.

 The Holy Ghost ( πνευματος αγιου ). The Holy Spirit in contrast to the physical excitement of strong drink (Plummer). Luke uses this phrase 53 times, 12 in the Gospel, Mark and John 4 each, Matthew 5 times.

 Even from his mother's womb ( ετ εκ κοιλιας μητρος αυτου ). A manifest Hebraism. Cf. verse 41.

 Before his face ( ενωπιον αυτου ). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular Koine word, adverb used as preposition from adjective  ενωπιος, and that from  ο εν ωπ ων (the one who is in sight).

 Autou here seems to be "the Lord their God" in verse 16 since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah.

 In the spirit and power of Elijah ( εν πνευματ κα δυναμε Ελεια ). See Isa 40:1-11; Mal 3:1-5. John will deny that he is actually Elijah in person, as they expected (Joh 1:21), but Jesus will call him Elijah in spirit (Mr 9:12; Mt 17:12).

 Hearts of fathers ( καρδιας πατερων ). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.

 Wisdom ( φρονησε ). Not  σοφια, but a word for practical intelligence.

 Prepared ( κατεσκευασμενον ). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

 Whereby ( κατα τ ). According to what. It was too good to be true and Zacharias demanded proof and gives the reason (for,  γαρ ) for his doubt. He had prayed for this blessing and was now sceptical like the disciples in the house of Mary about the return of Peter (Ac 12:14f.).

 Gabriel ( Γαβριηλ ). The Man of God (Da 8:6; 9:21). The other angel whose name is given in Scripture is Michael (Da 10:13, 21; Jude 1:9; Re 12:7). The description of himself is a rebuke to the doubt of Zacharias.

 Thou shalt be silent ( εση σιωπων ). Volitive future periphrastic.

 Not able to speak ( μη δυναμενος λαλησα ). Negative repetition of the same statement. His dumbness will continue "until" ( αχρ ης ημερας ) the events come to pass "because" ( ανθ' ων ). The words were to become reality in due season ( καιρον, not  χρονος, time).

 Were waiting ( ην προσδοκων ). Periphrastic imperfect again. An old Greek verb for expecting. Appears in papyri and inscriptions. It denotes mental direction whether hope or fear.

 They marvelled ( εθαυμαζον ). Imperfect tense, were wondering. The Talmud says that the priest remained only a brief time in the sanctuary.

 While he tarried ( εν τω χρονιζειν ). See verse 8 for the same idiom.

 Perceived ( επεγνωσαν ). Second aorist indicative. Clearly knew because he was not able to pronounce the benediction from the steps (Nu 6:24-26).

 Continued making signs ( ην διανευων ). Periphrastic imperfect again. He nodded and beckoned back and forth ( δια, between). Further proof of a vision that caused his dumbness.

 Ministration ( λειτουργιας ). Our word liturgy. A common word in ancient Greek for public service, work for the people ( λεως εργον ). It is common in the papyri for the service of the Egyptian priesthood as we see it in the LXX of Hebrew priests (see also Heb 8:6; 9:21; 2Co 9:12; Php 2:17, 30).

 Conceived ( συνελαβεν ). Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (1:24, 31, 36; 2:21) though Jas 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates ( εν γαστρ εχειν, 21:23;  εγκυος, 2:5;  στειρα, 1:7;  ατεκνος, 20:28).

 Hid ( περιεκρυβεν ). Only here in the N.T., but in late Koine writers. Usually considered second aorist active indicative from  περικρυπτω, though it may be the imperfect indicative of a late form  περικρυβω. If it is aorist it is the constative aorist. The preposition  περ makes it mean completely (on all sides) hid.

 My reproach ( ονειδος μου ). Keenly felt by a Jewish wife because the husband wanted an heir and because of the hope of the Messiah, and because of the mother's longing for a child.

 Was sent ( απεσταλη ). Second aorist passive indicative of  αποστελλω from which apostle comes. The angel Gabriel is God's messenger to Mary as to Zacharias (1:19).

 Betrothed ( εμνηστευμενην ). Perfect passive participle. Betrothal usually lasted a year and unfaithfulness on the part of the bride was punished with death (De 23:24f.).

 Highly favoured ( κεχαριτωμενη ). Perfect passive participle of  χαριτοω and means endowed with grace ( χαρις ), enriched with grace as in Eph 1:6, non ut mater gratiae, sed ut filia gratiae (Bengel). The Vulgate gratiae plena "is right, if it means 'full of grace which thou hast received'; wrong, if it means 'full of grace which thou hast to bestow"' (Plummer). The oldest MSS. do not have "Blessed art thou among women" here, but in verse 42.

 Cast in her mind ( διελογιζετο ). Imperfect indicative. Note aorist  διεταραχθη. Common verb for reckoning up different reasons. She was both upset and puzzled.

 Favour ( χαριν ). Grace. Same root as  χαιρω (rejoice) and  χαριτοω in verse 28. To find favour is a common O.T. phrase.  Χαρις is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Lu 4:22, growing grace, Eph 4:29, with grace, Col 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Ac 20:24) in contrast with law or works (Joh 1:16). Gratitude is expressed also (Lu 6:32), especially to God (Ro 6:17).

 With God ( παρα τω θεω ). Beside God.

 Conceive in thy womb ( συλλημψη εν γαστρ ). Adding  εν γαστρ to the verb of 1:24. Same idiom in Isa 7:14 of Immanuel.

 Jesus ( Ιησουν ). As to Joseph in Mt 1:21, but without the explanation of the meaning. See on Matthew.

 The Son of the Most High ( υιος Hυψιστου ). There is no article in the Greek, but the use of Most High in verse 35 clearly of God as here. In Lu 6:35 we find "sons of the Most High" ( υιο Hυψιστου ) so that we cannot insist on deity here, though that is possible. The language of 2Sa 7:14; Isa 9:7 is combined here.

 Shall be no end ( ουκ εστα τελος ). Luke reports the perpetuity of this Davidic kingdom over the house of Jacob with no Pauline interpretation of the spiritual Israel though that was the true meaning as Luke knew. Joseph was of the house of David (Lu 1:27) and Mary also apparently (Lu 2:5).

 Shall overshadow thee ( επισκιασε ). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in Ac 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Mt 17:5; Mr 9:7; Lu 9:34). Here it is like the Shekinah glory which suggests it (Ex 40:38) where the cloud of glory represents the presence and power of God.

 Holy, the Son of God ( Hαγιον υιος θεου ). Here again the absence of the article makes it possible for it to mean "Son of God." See Mt 5:9. But this title, like the Son of Man ( Hο υιος του ανθρωπου ) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Mt 27:43), but it is assumed in his frequent use of the Father, the Son (Mt 11:27; Lu 10:21; Joh 5:19ff.). It is the title used by the Father at the baptism (Lu 3:22) and on the Mount of Transfiguration (Lu 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

 Kinswoman ( συγγενις ). Not necessarily cousin, but simply relative.

 No word ( ουκ ρημα ).  Ρημα brings out the single item rather than the whole content ( λογος ). So in verse 38.

 Arose ( αναστασα ). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T.

 Into the hill country ( εις την ορινην ). Luke uses this adjective twice in this context (here and 1:65) instead of  το ορος, the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Jos 15:55). Hebron was the chief city of this part of Judea.

 Saluted ( ησπασατο ). Her first glance at Elisabeth showed the truth of the angel's message. The two mothers had a bond of sympathy.

 Leaped ( εσκιρτησεν ). A common enough incident with unborn children (Ge 25:22), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.

 With a loud cry ( κραυγη μεγαλη ). A moment of ecstatic excitement.

 Blessed art thou ( ευλογημενη ). Perfect passive participle. A Hebraistic equivalent for the superlative.

 The mother of my Lord ( η μητηρ του Κυριου μου ). See Ps 110:1. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.

 For ( οτ ). It is not certain whether  οτ here is "that" or "because." It makes good sense either way. See also 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (Joh 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55) and Zacharias (1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48, 49, 50, 51-53, 54, 55). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

 Doth magnify ( μεγαλυνε ). Latin, magnificat. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.

 Hath rejoiced ( ηγαλλιασεν ). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb  αγαλλιαω is a Hellenistic word from the old Greek  αγαλλω. It means to exult. See the substantive  αγαλλιασις in Lu 1:14, 44. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture.

 My spirit ( το πνευμα μου ). One need not press unduly the difference between "soul" ( ψυχη ) in verse 46 and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in Mr 12:30. Even the distinction between intellect, emotions, and will is challenged by some psychologists.

 God my Saviour ( τω θεω τω σοτηρ μου ). Article with each substantive. God is called Saviour in the O.T. (De 32:15, Ps 24:5; 95:1).

 The low estate ( την ταπεινωσιν ). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in 1:52.

 Shall call me blessed ( μακαριουσιν με ). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude ( μακαρια, 1:45). Another occurs in 11:27. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my The Mother of Jesus: Her Problems and Her Glory.

 Fear ( φοβουμενοις ). Dative of the present middle participle. Here it is reverential fear as in Ac 10:2; Col 3:22. The bad sense of dread appears in Mt 21:46; Mr 6:20; Lu 12:4.

 Showed strength ( εποιησεν κρατος ). "Made might" (Wycliff). A Hebrew conception as in Ps 118:15. Plummer notes six aorist indicatives in this sentence (51-63), neither corresponding to our English idiom, which translates here by "hath" each time.

 Imagination ( διανοια ). Intellectual insight, moral understanding.

 Princes ( δυναστας ). Our word dynasty is from this word. It comes from  δυναμα, to be able.

 Hath holpen ( αντελαβετο ). Second aorist middle indicative. A very common verb. It means to lay hold of with a view to help or succour.

 Servant ( παιδος ). Here it means "servant," not "son" or "child," its usual meaning.

 Had magnified ( εμεγαλυνεν ). Aorist active indicative. Same verb as in verse 46.

 Rejoiced with her ( συνεχαιρον αυτη ). Imperfect tense and pictures the continual joy of the neighbours, accented also by  συν- (cf. Php 2:18) in its mutual aspect.

 Would have called ( εκαλουν ). Conative imperfect, tried to call.

 Made signs ( ενενευον ). Imperfect tense, repeated action as usual when making signs. In 1:22 the verb used of Zacharias is  διανευων.

 What he would have him called ( το τ αν θελο καλεισθα αυτο ). Note article  το with the indirect question, accusative of general reference. The optative with  αν is here because it was used in the direct question (cf. Ac 17:18), and is simply retained in the indirect.

 What would he wish him to be called? ( if he could speak), a conclusion of the fourth-class condition.

 Tablet ( πινακιδιον ). Diminutive of  πινακις. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book.

 Wrote, saying ( εγραψεν λεγων ). Hebrew way of speaking (2Ki 10:6).

 Immediately ( παραχρημα ). Nineteen times in the N.T., seventeen in Luke.

 Opened ( ανεωιχθη ). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" ( γλωσσα ). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

 Fear ( φοβος ). Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (1:12). Were noised abroad ( διελαλειτο ). Imperfect passive. Occurs in Polybius. In the N.T. only here and Lu 6:11. It was continuous talk back and forth between ( δια ) the people.

 What then ( τ αρα ). With all these supernatural happenings they predicted the marvellous career of this child. Note  Τ,

 what, not  Τις,

 who. Cf. Ac 12:18.

 They laid them up ( εθεντο, second aorist middle indicative) as Mary did (2:19).

 The hand of the Lord ( χειρ Κυριου ). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Ac 11:21; 13:11).

 Prophesied ( επροφητευσεν ). Under the guidance of the Holy Spirit. This Benedictus ( Ευλογητος,

 Blessed) of Zacharias (68-79) may be what is referred to in verse 64 "he began to speak blessing God" ( ευλογων ). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

 Hath visited ( επεσκεψατο ). An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining.

 Redemption ( λυτρωσιν ) here originally referred to political redemption, but with a moral and spiritual basis (verses 75, 77).

 Horn of salvation ( κερας σωτηριας ). A common metaphor in the O.T. (1Sa 2:10; 2Sa 23:3, etc.). It represents strength like the horns of bulls. Cf. Ps. 132:17.

 Since the world began ( απ' αιωνος ). Better "from of old" (Weymouth, American Revision).

 The oath which he sware ( ορκον ον ωμοσεν ). Antecedent attracted to case of the relative. The oath appears in Ge 22:16-18. The oppression of the Gentiles seems to be in the mind of Zacharias. It is not certain how clearly he grasped the idea of the spiritual Israel as Paul saw it in Galatians and Romans.

 Delivered ( ρυσθεντας ). First aorist passive participle of an old verb,  ρυομα. The accusative case appears, where the dative could have been used to agree with  ημιν, because of the infinitive  λατρευειν (verse 74)

 to serve (from

 latros, for hire). But Plato uses the word of service for God so that the bad sense does not always exist.

 In holiness and righteousness ( εν οσιοτητ κα δικαιοσυνη ). Not a usual combination (Eph 4:24; Tit 1:8; 1Th 2:10). The Godward and the manward aspects of conduct (Bruce).  Hοσιος, the eternal principles of right,  δικαιος, the rule of conduct before men.

 Yea and thou ( κα συ δε ). Direct address to the child with forecast of his life (cf. 1:13-17).

 Prophet ( προφητης ). The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet.

 The Lord ( Κυριου ). Jehovah as in 1:16.

 Knowledge of salvation ( γνωσιν σωτηριας ). "This is the aim and end of the work of the Forerunner" (Plummer).

 Tender mercy ( σπλαγχνα ελεους ). Bowels of mercy literally (1Pe 3:8; Jas 3:11). Revised margin has it, hearts of mercy.

 The dayspring from on high ( ανατολη εξ υψους ). Literally, rising from on high, like the rising sun or stars (Isa 60:19). The word is used also of a sprouting plant or branch (Jer 23:5; Zec 6:12), but that does not suit here.

 Shall visit ( επεσκεψετα ), correct text, cf. 1:68.

 To shine upon ( επιφανα ). First aorist active infinitive of  επιφαινω (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also Ac 27:20; Tit 2:11; 3:4.

 The shadow of death ( σκια θανατου ). See Ps 107:10, where darkness and shadow of death are combined as here. Cf. also Isa 9:1. See on Mt 4:16. To guide ( του κατευθυνα ). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace." We are still on that road, but so many stumble for lack of light, men and nations.

 Grew ( ηυξανε ). Imperfect active, was growing.

 Waxed strong ( εκραταιουτο ). Imperfect again. The child kept growing in strength of body and spirit.

 His shewing ( αναδειξεως αυτου ). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Lu 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."

‏ Luke 2

 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 1:24f. 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 17:34f.). 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 18:15f.). 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.

 Paraklˆsin 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 2Pe 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 2:16f.) 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 12:15f.; 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.