Luke 2:28

Luk 2:28. Αὐτὸς, [of] himself) of his own accord.—ἐδέξατο, he took Him up) by a Divine motion: he thus meeting the Divine goodness with a corresponding expression of his sense of it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 2:28 . καὶ , as in Luk 2:21 , before ἐκλήθη , introducing the apodosis “then” in A. V [27] and R. V [28] αὐτὸς , not necessarily emphatic (Keil, Farrar), vide Luk 1:22 .

[27] Authorised Version.

[28] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

took him up in his arms--immediately recognizing in the child, with unhesitating certainty, the promised Messiah, without needing Mary to inform him of what had happened to her. [OLSHAUSEN]. The remarkable act of taking the babe in his arms must not be overlooked. It was as if he said, "This is all my salvation and all my desire" (Sa2 23:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. Then took he him up in his arms] What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

28. in his arms] Hence he is sometimes called Theodokos, ‘the receiver of God,’ as Ignatius is sometimes called Theophoros, ‘borne of God,’ from the fancy that he was one of the children whom Christ took in His arms (see on Luk_9:47).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then took he him up in his arms,.... That same Spirit that had revealed unto him that he should not die till he saw the Messiah with his bodily eyes; and who by a secret impulse had moved him to go to the temple just at this time made known unto him that that child which Joseph and Mary then brought into the temple to present to the Lord, was the Messiah; wherefore, in a rapture of joy, he took him out of their arms into his own, embracing him with all affection and respect imaginable: though, some think he was a priest, and it being his office to present the firstborn to the Lord, he took him in his arms, and did it; but the former account seems more agreeable:

and blessed God; praised him, and gave glory to him, for his great goodness, in sending the promised Messiah, and long wished for Saviour; for his grace and favour, in indulging him with a sight of him; and for his truth and faithfulness in making good his promise to him:

and said; as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28 Then took he him up in his arms, and blessed God, and said,

Ver. 28. Then took he him up in his arms] The blessedest armful that ever the old man had in his life. The patriarchs saluted him ασπασαμενοι; but afar off, Heb 11:13.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Blessed God - Thanked or praised God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

28. And said. The utterances of Elizabeth, Mary and Simeon are consecutive. Each begins where the other ends. Mary sings her own born Messiah; Zacharias celebrates the triumph of Israel, and Simeon announces the hopes of the Gentiles. But, besides this holding forth the Messiah as a Savior for Gentile as well as Jew, what is remarkable is, that he announces in Jesus a suffering Messiah as well as a glorious.—Whedon.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

28. αὐτός. The word is emphatic. He took the child into his own arms.

εἰς τὰς ἀγκάλας. Hence he is sometimes called Theodokos, ‘the receiver of God,’ as Ignatius is sometimes called Theophoros, ‘borne of God,’ from the fancy that he was one of the children whom Christ took in His arms (see on Luk 9:47).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] καί here again is not also, but simply the introduction to the apodosis.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. καὶ αὐτός. First the parents, and then he holds the child in his arms; the καί being either “also” (he as well as they), or simply introducing the apodosis after ειν τῷ εἰσαγαγεῖν. Each side acts its proper part. The parents bring Him in accordance with the Divine Law, and Symeon welcomes Him in accordance with the Divine impulse. Symeon is sometimes called Θεοδόχος. See on 8:13.

Latin renderings of ἀγκάλας vary: ulnas (Vulg.), manus (c e f), amplexum (a), alas (d). The last is a late use of ala.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.