¹ tn Heb “look, your bone and your flesh [are] we.”

² tn Heb “you were the one who led out and the one who brought in Israel.”

³ tn Heb “elders.”

⁴ tn Or “covenant.”

⁵ tn Or “They poured olive oil on David to designate him as king.”

⁶ tn Heb “according to the word of the Lord by the hand of Samuel.”

⁷ tn Heb “all Israel.”

⁸ sn Jebus was an older name for the city of Jerusalem (cf. Josh 15:8; Judg 1:21).

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹ tn Heb “and there [were] the Jebusites, the inhabitants of the land.”

¹⁰ sn Verse 6 inserts into the narrative parenthetical information about Joab’s role in the conquest of the city. Verse 7 then picks up where v. 5 left off.

¹¹ tn Or perhaps “strikes down.”

¹² tn Heb “head and officer.”

¹³ tn Heb “went up.”

¹⁴ tn Heb “head.”

¹⁵ tn Heb “to that which surrounds.” On the referent here as “the surrounding walls,” see HALOT 740 s.v. סָבִיב.

¹⁶ tn Heb “and David went, going and becoming great, and the Lord who commands armies [traditionally, Lord of hosts] was with him.”

¹⁷ tn Heb “and these were the heads of the warriors who were David’s, who held strongly with him in his kingdom and with all Israel to make him king, according to the word of the Lord, over Israel.”

¹⁸ tn Heb “and these are the number of the warriors who were David’s.”

¹⁹ tc The marginal reading (Qere) has “officers;” the consonantal text (Kethib) has “the Thirty” (see v. 15).

²⁰ tn Heb “he was wielding his spear against 300, [who were] slain at one time.”

²¹ tn Heb “after him.”

²² tc Some read here “Ephes Dammim.” See 1 Sam 17:1.

²³ tn Heb “delivered it.”

²⁴ tn Heb “and the Lord delivered [with] a great deliverance.”

²⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

²⁶ tn Heb “Who will give me water to drink?” On the rhetorical use of מִי (mi) here, see BDB 566 s.v. f.

²⁷ tn Heb “the three,” referring to the three elite warriors mentioned in v. 12.

²⁸ tn Heb “Far be it to me from my God from doing this.”

²⁹ tn Heb “with their lives.” The same expression occurs later in this verse.

³⁰ tn Heb “These things the three warriors did.”

³¹ tc The Syriac reads “thirty” here and at the beginning of v. 21; this reading is followed by some English translations (cf. NAB, NASB, NRSV, NLT).

³² tn Heb “he was wielding his spear against three hundred, [who were] slain.”

³³ tn Heb “and to him [reading with the Qere] there was a name among the three.”

³⁴ tn Or “more than.”

³⁵ tn Heb “of the three.”

³⁶ tc Heb “the two of Ariel, Moab.” The precise meaning of אֲרִיאֵל (’ari’el) is uncertain; some read “warrior.” The present translation assumes that the word is a proper name and that בְּנֵי (bÿney, “sons of”) has accidentally dropped from the text by homoioarcton (note the preceding שְׁנֵי, shÿney).

³⁷ tn Heb “five cubits.” Assuming a length of 18 inches for the standard cubit, this individual would be 7.5 feet (2.3 m) tall.

³⁸ tn Heb “went down to.”

³⁹ tn Or “more than.”

⁴⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁴¹ tn The parallel text of 2 Sam 23:25 has the variant spelling of “Shammah.”

⁴² tn The parallel text of 2 Sam 23:26 has the variant spelling of “Paltite.”

⁴³ tn In 2 Sam 23:27 this individual’s name is given as “Mebunnai.”

⁴⁴ tn The parallel text of 2 Sam 23:28 has the variant “Zalmon.”

⁴⁵ tn The parallel text of 2 Sam 23:29 has the variant spelling “Ittai.”

⁴⁶ tn The parallel text of 2 Sam 23:28 has the variant spelling “Hiddai.”

⁴⁷ tn The parallel text of 2 Sam 23:31 has the variant spelling “Abi-Albon.”

⁴⁸ tn The parallel text of 2 Sam 23:31 has the variant spelling “Barhumite.”

⁴⁹ tn In 2 Sam 23:32 this individual’s name is given as “Jashen.”

⁵⁰ tn The parallel text of 2 Sam 23:33 has the variant spelling “Shammah.”

⁵¹ tn In 2 Sam 23:33 this individual’s name is given as “Sharar.”

⁵² tn The parallel text of 2 Sam 23:34 has the variant “Eliphelet son of Ahasbai the Maacathite.”

⁵³ tn The parallel text of 2 Sam 23:35 has the variant spelling “Hezrai.”

⁵⁴ tn The parallel text of 2 Sam 23:36 has the variant “Igal son of Nathan from Zobah.”

⁵⁵ tn Heb “kept from.”

⁵⁶ tn Heb “ones armed with bow[s], using the right hand and the left hand with stones and with arrows with the bow, from the brothers of Saul from Benjamin.”

⁵⁷ tn The words “These were” have been supplied in the translation for stylistic reasons, because of the length of the intervening material since the beginning of the verse.

⁵⁸ sn In the Hebrew text (BHS) a verse division occurs at this point, and for the remainder of the chapter the verse numbers of the Hebrew Bible differ by one from the English Bible. Thus 1 Chr 12:4b ET = 12:5 HT, and 12:5-40 ET = 12:6-41 HT. Beginning with 13:1 the verse numbers in the ET and HT are again the same.

⁵⁹ tn Heb “warriors, men of battle for war, prepared with shield and spear, and [like] the face of a lion were their faces, and like gazelles on the hills to hurry.”

⁶⁰ tn Heb “one for a hundred the small, and the great for a thousand.” Another option is to translate the preposition -לְ (lamed) as “against” and to understand this as a hyperbolic reference to their prowess: “the least could stand against a hundred, the greatest against a thousand.”

⁶¹ tn The word “River” is not in the Hebrew text, but has been supplied for clarity.

⁶² sn That is, March-April.

⁶³ tn Heb “and they chased all the valleys to the east and to the west.”

⁶⁴ tn Heb “and David went out before them and answered and said to them.”

⁶⁵ tn Heb “there will be to me concerning you a heart for unity.”

⁶⁶ tn Heb “with no violence in my hands.”

⁶⁷ tn Heb “fathers.”

⁶⁸ tn Perhaps “the Spirit,” but the text has simply רוּחַ (ruakh) with no article (suggesting an indefinite reference).

⁶⁹ tn Heb “clothed.”

⁷⁰ tn The words “and he said” are supplied in the translation for clarity and for stylistic reasons.

⁷¹ tn Heb “are with.”

⁷² tn Heb “Peace, peace to you.” The Hebrew term שָׁלוֹם (shalom, “peace”) is repeated to emphasize degree.

⁷³ tn Heb “and peace to the one who helps you.”

⁷⁴ tn Or “for.”

⁷⁵ tn Heb “fell upon,” here in a good sense.

⁷⁶ tn Heb “and they did not help them for by counsel they sent him away, the lords of the Philistines, saying, ‘With our heads he will fall to his master Saul.’”

⁷⁷ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

⁷⁸ tn Heb “for at the time of day in a day they were coming to David to help him until [there was] a great camp like the camp of God.” The term אֱלֹהִים (’elohim, “God”) is probably used idiomatically here to indicate the superlative.

⁷⁹ tn Heb “these are the numbers of the heads of the forces armed for battle [who] came to David in Hebron to turn over the kingdom of Saul to him according to the mouth of the Lord.”

⁸⁰ tn Heb “the sons of Judah, carrying shield and spear, [were] 6,800 armed for battle.”

⁸¹ tn Heb “from the sons of Benjamin, the brothers of Saul.”

⁸² tn Heb “and until then, the majority of them were keeping the charge of the house of Saul.”

⁸³ tn Heb “men of names for the house of their fathers.”

⁸⁴ tn Heb “from the sons of Issachar, knowers of understanding for times to know what Israel should do, their heads [were] 200, and all their brothers according to their mouth.”

⁸⁵ tn Heb “from Zebulun, those going out for battle, prepared for war with all weapons of war, 50,000, and to help without a heart and a heart.”

⁸⁶ tc Heb “all these [were] men of war, helpers of the battle line.” The present translation assumes an emendation of עֹדְרֵי (’odÿrey, “helpers of”) to עֹרְכֵי, (’orÿkhey, “prepared for”).

⁸⁷ tn Heb “with a complete heart they came to Hebron to make David king over all Israel.”

⁸⁸ tn Heb “and also all the rest of Israel [was of] one mind to make David king.”

⁸⁹ tn Heb “eating and drinking.”

⁹⁰ tn Heb “cattle and sheep.”

⁹¹ tn Heb “for there was joy in Israel.”

⁹² sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

⁹³ tn Grk “as being imprisoned together.”

⁹⁴ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

⁹⁵ sn A quotation from Deut 31:6, 8.

⁹⁶ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

⁹⁷ sn A quotation from Ps 118:6.

⁹⁸ tn Grk “by diverse and strange teachings.”

⁹⁹ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

¹⁰⁰ tn Grk “whose blood is brought by the high priest.”

¹⁰¹ tn Grk “his abuse.”

¹⁰² tn Grk “neglect doing good and fellowship.”

¹⁰³ tn Or “as ones who will give an account”; Grk “as giving an account.”

¹⁰⁴ tn Grk “that they may do this.”

¹⁰⁵ tn Grk “I urge you to do this all the more.”

¹⁰⁶ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

¹⁰⁷ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

¹⁰⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

¹⁰⁹ tn Grk “Know that” (an imperative).

¹¹⁰ tn Grk “has been released, with whom, if he comes soon, I will see you.”

¹¹¹ tc Most witnesses, including several important ones (א² A C D H Ψ 0243 1739 1881 Ï lat sy bo), conclude the letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (Ì⁴⁶ א* I^vid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.

¹¹² tn Heb “behold” or “look.”

¹¹³ sn The crops planted late (consisting of vegetables) were planted in late January-early March and sprouted in conjunction with the spring rains of March-April. For a discussion of the ancient Israelite agricultural calendar, see O. Borowski, Agriculture in Iron Age Israel, 31-44.

¹¹⁴ tn Or “the mowings of the king.”

sn This royal harvest may refer to an initial mowing of crops collected as taxes by the royal authorities.

¹¹⁵ tn “Israel” is supplied in the translation for clarity.

¹¹⁶ tn Heb “stand” (so ASV, NAB, NASB, NRSV).

¹¹⁷ tn Heb “small.”

¹¹⁸ tn Or “changed his mind about this.”

¹¹⁹ tn Heb “behold” or “look.”

¹²⁰ tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).

¹²¹ tn Heb “stand.”

¹²² tn Heb “small.”

¹²³ tn Or “changed his mind about this.”

¹²⁴ tn Heb “behold” or “look.”

¹²⁵ tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

¹²⁶ tn The Hebrew word אֲנָךְ (’anakh, “tin”) occurs only in this passage (twice in this verse and twice in the following verse). (Its proposed meaning is based on an Akkadian cognate annaku.) The tin wall of the vision, if it symbolizes Israel, may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. The symbolic significance of God holding tin in his hand and then placing tin among the people is unclear. Possibly the term אֲנָךְ in v. 8b is a homonym meaning “grief” (this term is attested in postbiblical Hebrew). In this case there is a wordplay, the אֲנָךְ (“tin”) of the vision suggesting the אֲנָךְ (“grief”) that judgment will bring upon the land. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another option is to maintain the meaning “tin” and understand that the Lord has ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. The traditional interpretation of these verses (reflected in many English versions) understands the term אֲנָךְ to mean “lead,” and by extension, “plumb line.” In this case, one may translate: “I saw the sovereign one standing by a wall built true to plumb holding a plumb line in his hand. The Lord said to me, ‘What do you see, Amos?’ I said, ‘A plumb line.’ The sovereign one then said, ‘Look, I am about to place a plumb line among my people…’” According to this view, the plumb line symbolizes God’s moral standards by which he will measure Israel to see if they are a straight or crooked wall.

¹²⁷ tn Heb “And I will no longer pass over him.”

¹²⁸ tn Traditionally, “the high places” (so KJV, NAB, NASB, NIV, NRSV); NLT “pagan shrines.”

¹²⁹ tn Heb “And I will rise up against the house of Jeroboam with a sword.”

¹³⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

¹³¹ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

¹³² tn Heb “in the middle of the house of Israel.”

¹³³ tn Heb “words.”

¹³⁴ tn Or “for.”

¹³⁵ tn See the note on the word “exile” in 5:5.

¹³⁶ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

¹³⁷ tn Heb “Eat bread there.”

¹³⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

¹³⁹ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

¹⁴⁰ tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

¹⁴¹ tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

¹⁴² tn Heb “for.”

¹⁴³ tn Heb “gashed”; or “pierced.”

sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.

¹⁴⁴ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).

¹⁴⁵ tn Heb “from [following] after.”

¹⁴⁶ tn Heb “and the Lord said to me.”

¹⁴⁷ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

¹⁴⁸ tn Heb “in the city,” that is, “in public.”

¹⁴⁹ tn Heb “will fall by the sword.”

¹⁵⁰ tn Heb “will be divided up with a [surveyor’s] measuring line.”

¹⁵¹ tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).

¹⁵² tn See the note on the word “exile” in 5:5.

¹⁵³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

¹⁵⁴ sn This decree was a formal decree from the Roman Senate.

¹⁵⁵ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

¹⁵⁶ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

¹⁵⁷ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

¹⁵⁸ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

¹⁵⁹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

¹⁶⁰ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶¹ tn Or “hometown” (so CEV).

¹⁶² tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹⁶³ sn On Nazareth see Luke 1:26.

map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹⁶⁴ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

¹⁶⁵ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

¹⁶⁶ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

¹⁶⁷ tn Or “family,” “lineage.”

¹⁶⁸ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

¹⁶⁹ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

¹⁷⁰ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷¹ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

¹⁷² sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

¹⁷³ tn Or “a feeding trough.”

¹⁷⁴ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

¹⁷⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁷⁶ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

¹⁷⁷ tn Grk “in that region.”

¹⁷⁸ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

¹⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

¹⁸¹ tn Or “stood in front of.”

¹⁸² tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

sn Terrified. See similar responses in Luke 1:12, 29.

¹⁸³ tn Grk “behold.”

¹⁸⁴ tn Grk “I evangelize to you great joy.”

¹⁸⁵ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

¹⁸⁶ tn Or “town.” See the note on “city” in v. 4.

¹⁸⁷ tn This is another indication of a royal, messianic connection.

¹⁸⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

¹⁸⁹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁰ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

¹⁹¹ tn Or “a feeding trough,” see Luke 2:7.

¹⁹² tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹³ tn Grk “a multitude of the armies of heaven.”

¹⁹⁴ sn Glory here refers to giving honor to God.

¹⁹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

¹⁹⁶ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

¹⁹⁷ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

¹⁹⁹ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

²⁰⁰ tn Or “a feeding trough.”

²⁰¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²⁰³ tn Grk “the word which had been spoken to them.”

²⁰⁴ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

²⁰⁵ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

²⁰⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

²⁰⁷ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

²⁰⁸ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

²⁰⁹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁰ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

²¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²¹² tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

²¹³ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

²¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²¹⁶ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

²¹⁷ sn An allusion to Exod 13:2, 12, 15.

²¹⁸ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

²¹⁹ sn A quotation from Lev 12:8; 5:11 (LXX).

²²⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

²²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²²² tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

²²³ tn Or “deliverance,” “consolation.”

sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

²²⁴ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

²²⁵ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

²²⁶ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

²²⁷ tn Grk “would not see death” (an idiom for dying).

²²⁸ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

²²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

²³⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

²³¹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

²³² tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

²³³ tn Grk “the temple.”

sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

²³⁴ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

²³⁵ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

²³⁶ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

²³⁷ sn The phrase according to your word again emphasizes that God will perform his promise.

²³⁸ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

²³⁹ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

²⁴⁰ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

²⁴¹ tn Grk “now release your servant.”

²⁴² sn To see Jesus, the Messiah, is to see God’s salvation.

²⁴³ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

²⁴⁴ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

²⁴⁵ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

²⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

²⁴⁷ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

²⁴⁸ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

²⁴⁹ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

²⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵¹ tn Grk “behold.”

²⁵² tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

²⁵³ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

²⁵⁴ tn Grk “and for a sign of contradiction.”

²⁵⁵ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

²⁵⁶ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

²⁵⁷ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

²⁵⁸ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

²⁵⁹ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

²⁶⁰ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

²⁶¹ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

²⁶² tn Grk “at that very hour.”

²⁶³ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

²⁶⁴ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

²⁶⁵ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

²⁶⁶ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

²⁶⁸ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

²⁶⁹ tn Or “completed.”

²⁷⁰ sn On the phrase the law of the Lord see Luke 2:22-23.

²⁷¹ tn Or “city.”

²⁷² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

²⁷³ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

²⁷⁴ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

²⁷⁵ tn Or “grace.”

²⁷⁶ sn On the phrase the favor of God see Luke 1:66.

²⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁷⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

²⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸⁰ tn On the distributive use of the term κατά (kata), see BDF §305.

²⁸¹ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

²⁸² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁸³ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

²⁸⁴ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

²⁸⁵ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

²⁸⁶ tn Grk “when the days ended.”

²⁸⁷ tn The word “home” is not in the Greek text, but has been supplied for clarity.

²⁸⁸ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁸⁹ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

²⁹⁰ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

²⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹² tn Or “and friends.” See L&N 28.30 and 34.17.

²⁹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁹⁴ sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

²⁹⁵ tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

²⁹⁶ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

²⁹⁷ tn Grk “the temple.”

²⁹⁸ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

²⁹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁰⁰ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

³⁰¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

³⁰³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

³⁰⁵ tn Or “Child, why did you do this to us?”

³⁰⁶ tn Or “your father and I have been terribly worried looking for you.”

³⁰⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

³⁰⁸ tn Grk “he said to them.”

³⁰⁹ tn Grk “Why is it that you were looking for me?”

³¹⁰ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

³¹¹ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

³¹² tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

³¹³ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

³¹⁴ tn Or “the matter.”

³¹⁵ tn Grk “which he spoke.”

³¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³¹⁷ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

³¹⁸ tn Or “was submitting.”

³¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

³²⁰ tn Or “all these words.”

³²¹ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

³²² tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.