Reading Guide
How the text is marked:
• Words in italics — added for English grammar (not in the Greek text)
• wind/spirit — a word the Greek leaves open to two meanings, both kept
• "…" — direct speech of God or the holy wind/spirit
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
Luke 2 is the nativity chapter. A census decree of Caesar Augustus, under Quirinius, brings Yosef and the pregnant Miryam from Natzeret to Beit-Lechem, the city of David (vv.1-5); there Yeshua is born and laid in a feeding-trough, "because there was no place for them in the kataluma" (vv.6-7). Messengers announce the birth to shepherds, and the heavenly host sings the Gloria (vv.8-20). On the eighth day the child is circumcised and named; he is presented in the temple at Yerushalayim, where Shimon receives him and sings the Nunc Dimittis, then speaks to Miryam (vv.21-35), and the prophetess Channah gives thanks (vv.36-38). The family returns to Natzeret and the child grows (vv.39-40). At twelve, the boy Yeshua remains in the temple and is found among the teachers; his words to his parents are the only saying recorded from his youth (vv.41-52). Note on speech-marking (Rule 30): the messenger and the heavenly host (the Gloria, vv.13-14) are angelos-class — their speech is NOT marked as divine. Shimon's and Channah's words are human — not marked. Only the boy Yeshua's saying (v.49) is divine-marked. The two canticles (Gloria, Nunc Dimittis) are human/angelic speech rendered as flowing prose. Proper names follow TT transliteration: Yeshua (not Jesus), Miryam (not Mary), Yosef (not Joseph), Beit-Lechem (not Bethlehem), Natzeret (not Nazareth), Yerushalayim (not Jerusalem), Shimon (not Simeon), Channah (not Anna).
Supplementary — patterns across the chapter
And it happened in those days that a decree went out from Caesar Augustus to register all the inhabited world.
This registration was the first, while Quirinius was governing Syria.
And all were going to be registered, each to his own town.
• ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν (eporeuonto pantes apographesthai, hekastos eis tēn heautou polin) = "all were going to be registered, each to his own town." Whether a Roman census required return to an ancestral town is historically disputed; the TT renders the text and leaves the practice to the companion. The imperfect eporeuonto* conveys the general movement.
And Yosef (Joseph) also went up from the Galilee, from the town of Natzeret (Nazareth), into Yehudah (Judea), to the city of David which is called Beit-Lechem (Bethlehem), because he was of the house and family of David,
• Ναζαρέθ (Nazareth) = Natzeret. Familiar: Nazareth.
• Βηθλέεμ (Bēthleem) = Beit-Lechem (Hebrew: Beit-Lechem, "house of bread"). Familiar: Bethlehem.
• Ἰουδαία (Ioudaia) = Yehudah. Familiar: Judea. The TT renders the region's name consistently with chapter 1.
to be registered together with Miryam (Mary), who was betrothed to him, and who was pregnant.
• σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ (syn Mariam tē emnēsteumenē autō, ousē enkyō) = "with Mary, who was betrothed to him, being pregnant." Luke still calls Mary "betrothed" (not "wife"), preserving the unresolved status from 1:27 and Matthew 1:18-25; enkyos ("pregnant") states her condition plainly. The TT keeps "betrothed" and adds and* in italics for the appended participle.
And it happened, while they were there, that the days were fulfilled for her to give birth,
• ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν (eplēsthēsan hai hēmerai tou tekein autēn*) = "the days were fulfilled for her to bear." The same fulfillment-of-time phrasing used for Elizabeth (1:57) and rooted in the LXX (Gen 25:24). The TT keeps the Septuagintal idiom.
and she bore her firstborn son, and wrapped him in strips of cloth and laid him in a feeding-trough/manger, because there was no place for them in the guest-room/inn.
• τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (ton huion autēs ton prōtotokon) = "her firstborn son." Prōtotokos* is the legal-cultic term for the firstborn (Ex 13:2), relevant to the redemption rite of vv.22-24. It states birth order without itself implying later children; the TT renders "firstborn" and does not adjudicate the question. [lexical — PROBABLE]
• ἐν φάτνῃ (en phatnē) = "in a phatnē." Phatnē is an animal's feeding-trough (so "manger," the older English via Latin manducare); it can also denote a stall/feeding-place. The TT marks feeding-trough/manger to keep the plain object visible behind the traditional "manger." "Strips of cloth" renders esparganōsen (sparganoō*, "to wrap in swaddling bands") — ordinary infant care, not a special sign in itself.
And there were shepherds in the same region, living in the fields and keeping the watches of the night over their flock.
And a messenger of the Lord stood before them, and the glory of the Lord shone around them, and they feared with a great fear.
• ἐφοβήθησαν φόβον μέγαν (ephobēthēsan phobon megan) = "they feared a great fear" — a Semitic cognate-accusative (cf. Hebrew yare'u yir'ah gedolah). The TT adds with* in italics and keeps the redoubled construction's force.
And the messenger said to them, "Do not be afraid; for see, I bring you good news of a great joy which will be for all the people,
• εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην (euangelizomai hymin charan megalēn) = "I bring you good news of a great joy." The verb (cognate with euangelion) and the "joy" keyword tie back to 1:14, 1:44, 1:47. παντὶ τῷ λαῷ (panti tō laō, "for all the people") — laos* is Israel as God's people; the wider reach to "the nations" surfaces in Simeon's song (v.32).
because today a savior was born to you in the city of David, who is Messiah, Lord.
• ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν Χριστὸς κύριος (etechthē hymin sēmeron sōtēr hos estin Christos kyrios) = "today a savior was born to you, who is Messiah, Lord." The unusual juxtaposition Χριστὸς κύριος (Christos kyrios, "Messiah, Lord" / "Messiah Lord") is rare and grammatically debated (apposition "Messiah, Lord"; or "the Lord's Messiah," reading a textual/grammatical variant Christos kyriou, as at v.26). The TT renders the NA28 nominatives "Messiah, Lord" and notes the crux. Sōtēr ("savior") and these titles, applied to a baby, stand against the imperial honorifics of Augustus (sōtēr, "lord"). Χριστός = "Anointed One" = Hebrew Mashiach; the TT renders "Messiah." → see Glossary, Christos*; Companion §D2. [grammatical-theological — POSSIBLE]
And this is the sign for you: you will find a baby wrapped in strips of cloth and lying in a feeding-trough."
• τοῦτο ὑμῖν τὸ σημεῖον (touto hymin to sēmeion) = "this is the sign for you." The sign is paradoxical: not glory but a poor infant in a feeding-trough. βρέφος (brephos) = "baby" (as 1:41, 44). The TT adds is* in italics (no copula) and keeps feeding-trough/manger consistent with v.7 (here within the messenger's quoted sign, rendered "feeding-trough").
And suddenly there was with the messenger a multitude of the heavenly host, praising God and saying,
"Glory in the highest to God, and on earth peace among people of his favor."
And it happened, when the messengers went away from them into heaven, that the shepherds were saying to one another, "Let us go then to Beit-Lechem (Bethlehem) and see this matter that has happened, which the Lord made known to us."
And they came hurrying, and found both Miryam (Mary) and Yosef (Joseph), and the baby lying in the feeding-trough.
• ἦλθαν σπεύσαντες καὶ ἀνεῦραν (ēlthan speusantes kai aneuran) = "they came hurrying and found." Aneuriskō* ("to find by searching") and the "hurrying" convey the shepherds' eager response. The "sign" of v.12 is confirmed exactly — the baby in the feeding-trough.
And seeing this, they made known the word spoken to them concerning this child.
• ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς (egnōrisan peri tou rhēmatos tou lalēthentos autois) = "they made known concerning the word spoken to them." The shepherds become the first human heralds. Rhēma* here is the spoken announcement; the TT keeps "word."
And all who heard marveled at the things spoken to them by the shepherds.
• πάντες οἱ ἀκούσαντες ἐθαύμασαν (pantes hoi akousantes ethaumasan) = "all who heard marveled." Wonder (thaumazō) is a recurring reaction in the infancy narrative (1:21, 63; 2:33, 48). The TT adds things* in italics for the neuter plural.
But Mary was keeping all these matters, pondering them in her heart.
• ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς (hē de Mariam panta synetērei ta rhēmata tauta symballousa en tē kardia autēs) = "but Mary was keeping all these matters, pondering them in her heart." Syntēreō = "keep, preserve, treasure up"; symballō = "to throw together, ponder, weigh, interpret." The motif recurs at v.51 and echoes Jacob (Gen 37:11 LXX, "his father kept the matter"). Rhēmata* again "matters/words." The TT renders the inward, interpretive keeping. [lexical — PROBABLE]
And the shepherds returned, glorifying and praising God for all the things they had heard and seen, just as it was spoken to them.
• δοξάζοντες καὶ αἰνοῦντες τὸν θεόν (doxazontes kai ainountes ton theon) = "glorifying and praising God." The shepherds' response mirrors the angelic "glory" (v.14); the report is confirmed ("just as it was spoken"). The TT adds the things* in italics for the neuter relative.
And when eight days were fulfilled to circumcise him, his name was called Yeshua (Jesus), the name called by the messenger before he was conceived in the womb.
And when the days of their purification were fulfilled, according to the law of Mosheh (Moses), they brought him up to Yerushalayim (Jerusalem) to present him to the Lord —
• Ἱεροσόλυμα (Hierosolyma) = Yerushalayim (Hebrew: Yerushalayim). Familiar: Jerusalem.
just as it is written in the law of the Lord that "every male opening the womb will be called holy to the Lord" —
and to give a sacrifice according to what is said in the law of the Lord, "a pair of turtledoves or two young pigeons."
And see, there was a man in Yerushalayim (Jerusalem) whose name was Shimon (Simeon), and this man was righteous and devout, awaiting the consolation of Israel, and the holy wind/spirit was upon him.
• Συμεών (Symeōn) = Shimon (Hebrew: Shimon, "he has heard"). Familiar: Simeon. πνεῦμα ἦν ἅγιον ἐπ' αὐτόν (pneuma ēn hagion ep' auton) = "the holy wind/spirit was upon him." Anarthrous; slash per locked glossary, avoiding the title "the Holy Spirit." The TT adds the* in italics.
And it had been revealed to him by the holy wind/spirit that he would not see death before he saw the Messiah of the Lord.
• ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος (ēn autō kechrēmatismenon hypo tou pneumatos) = "it had been revealed to him by the wind/spirit." Chrēmatizō = "to give a divine oracle/instruction." The perfect periphrastic conveys a standing revelation. Slash on pneuma* per the locked glossary.
And he came in the wind/spirit into the temple; and when the parents brought in the child Yeshua (Jesus), for them to do according to the custom of the law concerning him,
• ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν (ēlthen en tō pneumati eis to hieron) = "he came in the wind/spirit into the temple." En tō pneumati = under the wind/spirit's prompting. τὸ ἱερόν (to hieron) = the temple complex (the wider precincts), distinct from the naos (sanctuary) of 1:9. The TT keeps the slash on pneuma*.
he also received him into his arms and blessed God and said,
• αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας (autos edexato auto eis tas ankalas) = "he received him into the/his arms." The intimate gesture frames the Nunc Dimittis. The TT adds his in italics for the bare article. Eulogēsen ton theon* ("blessed God") introduces the canticle — human praise, not divine speech.
"Now you release your slave, Master, according to your word, in peace,
because my eyes saw your salvation
which you prepared before the face of all the peoples,
• ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν (ho hētoimasas kata prosōpon pantōn tōn laōn) = "which you prepared before the face of all the peoples." The plural laōn ("peoples") — broader than the singular laos (Israel) of v.10 — opens toward the nations of v.32. The TT adds the* in italics.
a light for revelation of the nations and for the glory of your people Israel."
And his father and his mother were marveling at the things spoken concerning him.
• ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ (ho patēr autou kai hē mētēr) = "his father and his mother." Luke calls Joseph "his father" plainly (as the parents call themselves at v.48), alongside the virginal-conception narrative of chapter 1 — the TT preserves the unsmoothed wording rather than harmonizing. (Some later witnesses alter "his father" to "Joseph"; NA28 reads ho patēr autou.) The TT adds his* in italics for the second possessive.
And Shimon (Simeon) blessed them and said to Miryam (Mary) his mother, "See, this one is set for the falling and rising of many in Israel, and for a sign that is spoken against —
and a sword will pass through your own soul also — so that the reasonings of many hearts may be revealed."
• καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία (kai sou de autēs tēn psychēn dieleusetai rhomphaia) = "and a sword will pass through your own soul also." ῥομφαία (rhomphaia*) = a large broadsword (the LXX word, e.g. Ezek 14:17). The sense is debated — Mary's grief at her son's suffering; the dividing/discriminating word (cf. Heb 4:12); or Israel's division reaching even her. The clause is parenthetical, interrupting the "sign spoken against" sentence (resumed by "so that… revealed"). The TT renders the image literally and notes the openness. → see Companion §D4. [lexical-theological — POSSIBLE]
And there was Channah (Anna), a prophetess, a daughter of Penuel, of the tribe of Asher; she was advanced in many days, having lived with a husband seven years from her virginity,
and she was a widow until eighty-four years, who did not depart from the temple, serving with fastings and petitions night and day.
• χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων… λατρεύουσα νύκτα καὶ ἡμέραν (chēra heōs etōn ogdoēkonta tessarōn… latreuousa nykta kai hēmeran) = "a widow until eighty-four years… serving night and day." "Eighty-four" may be her age or the length of her widowhood (the Greek allows both); the TT renders "until eighty-four years" and leaves it open. Latreuō = cultic worship/service (as 1:74). The TT adds was* in italics.
And in that same hour, coming up, she gave thanks to God and was speaking concerning him to all who were awaiting the redemption of Yerushalayim (Jerusalem).
And when they completed everything according to the law of the Lord, they returned into the Galilee, to their own town of Natzeret (Nazareth).
And the child grew and was strengthened, being filled with wisdom, and the favor of God was upon him.
And his parents went each year to Yerushalayim (Jerusalem) for the feast of the Passover.
• κατ' ἔτος… τῇ ἑορτῇ τοῦ πάσχα (kat' etos… tē heortē tou pascha) = "each year… for the feast of the Passover." πάσχα (pascha*) = LXX transliteration of Aramaic/Hebrew Pesach. The annual pilgrimage (Ex 23:14-17; Deut 16:16) again shows a Torah-observant family. The TT renders "Passover."
And when he became twelve years old, as they went up according to the custom of the feast
• ὅτε ἐγένετο ἐτῶν δώδεκα (hote egeneto etōn dōdeka) = "when he became twelve years." Twelve is on the threshold of legal/religious responsibility in later Jewish custom; the text states the age without comment. The TT adds old and as* in italics for English.
and completed the days, while they were returning, the boy Yeshua (Jesus) stayed behind in Yerushalayim (Jerusalem), and his parents did not know it.
• ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ (hypemeinen Iēsous ho pais en Ierousalēm) = "Jesus the boy stayed behind in Jerusalem." Pais = "boy / child / servant"; here "boy." The parents' unawareness sets up the search. The TT adds it* in italics for the implied object.
And thinking that he was in the traveling-company, they went a day's journey and were searching for him among the relatives and the acquaintances,
• νομίσαντες αὐτὸν εἶναι ἐν τῇ συνοδίᾳ (nomisantes auton einai en tē synodia) = "thinking he was in the traveling-company." Synodia = the caravan/group traveling together (whence "synod"). The large, mingled pilgrim group makes the oversight plausible. The TT adds that* in italics.
and not finding him, they returned to Jerusalem searching for him.
• ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν (hypestrepsan eis Ierousalēm anazētountes auton) = "they returned to Jerusalem searching for him." The doubled "searching" (vv.44, 45, 48) builds the anxiety the mother voices in v.48. The TT adds him* in italics.
And it happened, after three days, that they found him in the temple, sitting in the midst of the teachers, both hearing them and questioning them.
• μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων (meta hēmeras treis heuron auton en tō hierō kathezomenon en mesō tōn didaskalōn) = "after three days they found him in the temple, sitting in the midst of the teachers." "After three days" is the search-time (some hear an anticipatory echo of later "three days"; the TT does not impose it). The boy is a learner — "hearing and questioning" — not yet teaching. The TT adds the* in italics.
And all who heard him were astonished at his understanding and his answers.
• ἐξίσταντο… ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ (existanto… epi tē synesei kai tais apokrisesin autou) = "they were astonished at his understanding and his answers." Existēmi = "to be amazed, beside oneself." The wonder-reaction again (cf. v.18, 33). His synesis* ("understanding, insight") ties to the wisdom theme (vv.40, 52).
And seeing him, they were astounded, and his mother said to him, "Child, why did you do thus to us? See, your father and I were searching for you, distressed."
• ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ἐζητοῦμέν σε (ho patēr sou kagō odynōmenoi ezētoumen se) = "your father and I were searching for you, distressed." Mary calls Joseph "your father" plainly (cf. v.33) — the wording the boy's reply (v.49) implicitly counters with "my Father." Odynaōmai* = "to be in anguish/pain." The TT keeps the unsmoothed "your father and I." [lexical — PROBABLE]
And he said to them, "Why is it that you were searching for me? Did you not know that I must be in the things of my Father?"
And they did not understand the word that he spoke to them.
• αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα (autoi ou synēkan to rhēma) = "they did not understand the word." Even Mary and Joseph do not grasp the saying — the narrative resists making them perfect comprehenders. Rhēma* again "word/matter." This non-understanding stands beside Mary's "keeping" (v.51): she holds what she cannot yet interpret.
And he went down with them and came to Natzeret (Nazareth), and was submissive to them. And his mother kept all these matters in her heart.
• ἦν ὑποτασσόμενος αὐτοῖς… ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα (ēn hypotassomenos autois… hē mētēr autou dietērei panta ta rhēmata) = "he was submissive to them… his mother kept all these matters." After the assertion of v.49, the boy returns to ordinary filial submission — the TT keeps both in tension without resolving. Diatēreō ("kept, treasured") echoes v.19 (syntēreō); rhēmata* = "matters/words." The TT renders the inward keeping.
And Yeshua (Jesus) advanced in wisdom and stature and favor with God and people.
Glossary
Supplementary — patterns across the chapter
CROSS-CHAPTER TRACKING (HB -> Luke)
| Element | 1 Samuel 16 / Micah 5 | Luke 2 |
|---|---|---|
| Bethlehem | David anointed at Bethlehem (1 Sam 16:1, 13) | birth in "the city of David which is Bethlehem" (2:4, 11) |
| Ruler from Bethlehem | "from you will come one to rule Israel" (Mic 5:1) | "a savior… Messiah, Lord… in the city of David" (2:11) |
| Shepherd | David taken "from following the flock" (1 Sam 16:11) | shepherds the first to hear, by the flock at night (2:8) |
The nativity binds the birthplace, the Davidic descent, and the shepherd witnesses to the Bethlehem prophecy and to David, Israel's shepherd-king.
Ex 13:2, 12-15 / Lev 12 -> Luke 2:22-24 — the firstborn and the poor person's offering:
| Element | Exodus / Leviticus | Luke 2 |
|---|---|---|
| Firstborn consecrated | "every male opening the womb… holy to YHWH" (Ex 13:2, 12) | quoted at 2:23 |
| Mother's purification | rite after birth (Lev 12:2-8) | "the days of their purification" (2:22) |
| Poor person's offering | "two turtledoves or two pigeons" if she cannot afford a lamb (Lev 12:8) | "a pair of turtledoves or two young pigeons" (2:24) |
The presentation observes Torah exactly and, through the bird-offering, quietly marks the family's poverty.
Isa 40:1-5 / 42:6 / 49:6 / 52:9-10 -> Luke 2:25-38 — consolation, salvation seen, light to the nations:
| Element | Isaiah | Luke 2 (Simeon / Anna) |
|---|---|---|
| Consolation | "Comfort, comfort my people" (40:1) | "awaiting the consolation of Israel" (2:25) |
| Salvation seen | "all flesh will see the salvation of God" (40:5; 52:10) | "my eyes saw your salvation" (2:30) |
| Light to the nations | "a light of the nations" (42:6; 49:6) | "a light for revelation of the nations" (2:32) |
| Redemption of Zion | "the Lord has redeemed Jerusalem" (52:9) | "awaiting the redemption of Jerusalem" (2:38) |
Simeon and Anna voice the Isaianic hope of comfort and salvation, now stretched explicitly to the nations alongside Israel.
1 Sam 2:26 / Judg 13:24 -> Luke 2:40, 52 — the growth-formula:
| Element | 1 Samuel / Judges | Luke 2 |
|---|---|---|
| Child grew | "Samuel grew… in favor with YHWH and with people" (1 Sam 2:26) | "advanced in wisdom and stature and favor with God and people" (2:52) |
| Strengthened | "the child grew, and YHWH blessed him" (Judg 13:24, Samson) | "the child grew and was strengthened, filled with wisdom" (2:40) |
The two summary verses (2:40, 52) cast the boy in the mold of Shemu'el and Shimshon — children of promise who grow under divine favor.
END OF LUKE 2 — THE TRANSPARENT TRANSLATION (ENGLISH)
"A translation with nothing hidden."