Luke 2:38

Luk 2:38. Ἀνθωμολογεῖτο) in return for the Divine favour, she made public acknowledgments. The word answers to the Hebrew הודה.—[περὶ αὐτοῦ, concerning Him) viz. Jesus as being the Redeemer.—V. g.]—πᾶσι, to all) There were therefore no few who looked for redemption. Others, although they believed that Messiah would come, were not looking for Him.—ἐν, in) to those who were in Jerusalem looking for redemption.[30]

[30] Thus Beng. joins ἐν Ἱερους. with πᾶσιν τοῖς προσδεχ.: not with λύτρωσιν, redemption in Jerusalem, as Engl. Vers. But Bbc Vulg. Memph. Theb. Syr. Iren. 187, omit ἐν, which requires the connection of λύτρωσιν with Ἱερους., the redemption of Jerusalem. ADd, however, support the ἐν of the Rec. Text.—ED.

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

Luk_2:38. Αὐτῇ τῇ ὥρᾳ] in which occurred the previously described scene with Simeon.

ἐπιστᾶσα] having made her appearance, namely, to speak. Comp. Aeschin. p. 65, 5; Xen. Anab. v. 8. 9, Sympos. ii. 7. The suddenness and unexpectedness in the demeanour of the aged widow is implied also here (comp. on Luk_2:9) in the context. On ἀνθομολογεῖσθαι (comp. LXX. Psa_79:13; 3Ma_6:33), in the case of which ἀντί referendi reprehendendique sensum habet, see Winer, de verbor. compos. usu, III. p. 18 ff. The tenor of her utterance of praise to God (τῷ κυρίῳ) is after what was related of Simeon obvious of itself, and is therefore not more precisely specified.

περὶ αὐτοῦ] ὅτι οὗτός ἐστιν ὁ λυτρωτής, Euthymius Zigabenus. Jesus is the subject still present, as a matter of course, in the conception of the narrator (from Luk_2:34 f. onwards), although not mentioned in the context (Winer, p. 132 [E. T. 180 f.]).

τοῖς προσδεχομ. λύτρωσιν] Comp. Luk_2:25. With the reading Ἱερουσ. without ἐν (see the critical remarks), deliverance of Jerusalem is not essentially distinct from παράκλησις τοῦ Ἰσρ., Luk_2:25, comp. Luk_1:68, since Jerusalem is the theocratic central seat of Gods people. Comp. Isa_40:2. We may add, the ἐλάλει κ.τ.λ. took place on her part likewise αὐτῇ ὥρᾳ, namely, after she had presented her praise to God. The pious ones waiting for the Messiah are with her in the temple, and to them all she makes communication about the child that is present. But this is not to be conceived of as a public utterance, for which the limitation τοῖς προσδεχ. would not be appropriate.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 2:38 . The T.R. has yet another αυτη here (the third), before αὐτῇ , which really seems wanted as nominative to the verb following, but which one can imagine scribes omitting to relieve the heaviness and monotony of the style. ἀνθωμολογεῖτο (here only in N. T.): perhaps no stress should be laid on the preposition ἀντὶ , as the compound verb occurs in the sense of the simple verb in Sept [32] (Psa 79:13 ). The suggestion of an antiphony between Anna and Simeon (Godet; vicissim , Bengel) is tempting = began in turn to give thanks. The ἀντὶ may refer to spectators = be an to praise God openly before all (Hahn). The subject of her praise of course was Jesus ( περὶ αὐτοῦ ), and its burden that He was the Saviour. ἐλάλει points to an activity not confined to a single utterance; she spoke again and again on the theme to all receptive spirits. The omission of ἐν before Ἱερ . in [33] [34] , etc., gives us a peculiar designation for the circle to whom the prophetess addressed herself = those waiting for the redemption of Jerusalem (instead of Israel in Luk 2:25 ). Yet Isa 40:2 “speak ye comfortably to Jerusalem” makes such a turn of thought intelligible. And there might be discerning ones who knew that there was no place more needing redemption than that holy, unholy city.

[32] Septuagint.

[33] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[34] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

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

coming in--"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means).

to all them, &c.--the sense is, "to all them in Jerusalem that were looking for redemption"--saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [ALFORD].

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 38. Coming in that instant] αυτη τη ωρα, at that very time-while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song.

Gave thanks likewise] She, as well as Simeon, returned God public thanks, for having sent this Saviour to Israel.

Spake of him] Of the nature and design of his mission; and the glory that should take place in the land.

To all them that looked for redemption] As Daniel's seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, λυτρωσις; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See Clarke on Lu 1:68.

In Jerusalem.] It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman travelled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she travelled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.

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

(38) Gave thanks.—The word so translated occurs here only in the New Testament, but it is found with this meaning in the LXX. version of Psa_79:13.

That looked for redemption in Jerusalem.—The better MSS. give, “the redemption of Jerusalem,” the phrase being the counterpart of the “consolation of Israel” in Luk_2:25. Both the verbs “gave thanks” and “spake” imply continued, and not merely momentary action.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. that looked for redemption] See Luk_24:21; Mar_15:43; 1Co_1:7; Tit_2:13; Heb_9:28. See Excursus VII.

in Jerusalem] The readings vary. Perhaps it should be for the redemption of Jerusalem.

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.

And when they had performed all things,.... Relating to the purification of Mary, and the presentation and redemption of her firstborn, and the sacrifices and ceremonies belonging thereunto:

according to the law of the Lord; which that directed to, and enjoined:

they returned into Galilee: not that they came from thence to Jerusalem, but from Bethlehem, where Mary gave birth, and her time for purification was now just expired: nor did they go now directly to Galilee; or, if they did, they soon came back again to Bethlehem, since here the wise men found them two years after; when by a divine warning, they went into Egypt, where they remained till Herod's death, and after came into the land of Israel, into the parts of Galilee, and dwelt at Nazareth; for which reason it is here called their own city,

to their own city Nazareth: Bethlehem was their native city, the place of their birth, at least of their family; and Nazareth was the city of their habitation.

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

38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

Ver. 38. Gave thanks likewise] Succinuit Simeoni, seconded Simeon, and sang the same song. This was somewhat extraordinary, as being against that, 1Ti 2:12, and therefore occured only in troublesome and confused times of the Church; as likewise Huldah the prophetess. Our Praedicantissae have here no patronage.

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.

38. That instant—Not at that precise moment, but at that hour.

Gave thanks likewise… and spake of him—The triad of hymns is divided between Elisabeth, Mary, and Simeon. Neither Zacharias, Joseph, nor Anna are inspired to utter sacred song. But Anna gives thanks and preaches Jesus to the Christians in heart, and in anticipation, who doubtless form her circle in life.

Looked for redemption—Redemption, from the wickedness, oppression, and impending ruin of a guilty age and world through the advent of a holy Messiah sent from God. The truly devout dwelt upon and longed for the holy Deliverer who would turn away unrighteousness from Jacob. The mere political patriots looked for a hero-king who would make Jerusalem something higher than Rome.

In Jerusalem—Even in this fallen city and depraved age a few there were whose piety, like that of Zacharias and Elisabeth, was true, profound, and acceptable to God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To all that were waiting for redemption - The scepter now appeared to be departing from Judah, though it was not actually gone: Daniel's weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Let the example of these aged saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's salvation, when they are gone to enjoy it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

redemption

(See Scofield "Rom 3:24")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

38. Spake of him. Of the Babe, she speaking by inspiration, and declaring that he was the promised child.

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.

38. Ἱερουσαλήμ אB. ἐν Ἱερ. AD.

38. καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα. And at that very hour (not ‘instant’ as in A. V[66]) she, suddenly coming in.

[66] A. V. Authorised Version.

ἀνθωμολογεῖτο, began in turn to give thanks. The ἀντὶ might seem to point to a sort of antiphony between Anna and Simeon, but the compound verb is used in the LX[67] in the simple sense. It does not occur elsewhere in the N.T.

[67] LXX Septuagint.

προσδεχομένοις λύτρωσιν. See Luk 2:25, Luk 24:21; Mar 15:43; 1Co 1:7; Tit 2:13; Heb 9:28. See Excursus VII.

Ἱερουσαλήμ. The readings vary. Perhaps the rendering should be ‘waiting for the redemption of Jerusalem.’

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.

38.] The ἀνθωμολ. has been understood (by Erasm., Calv., Calov., al.) to refer to Symeon’s also having praised God: but Winer, Meyer, and Bleek more accurately regard the prep. as pointing to the retributive nature of the offering of praise.

It was possibly at the hour of prayer; as she spoke of Him to numbers, who would at such a time be flocking to the temple.

39,

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

38. αὐτῇ τῇ ὥρᾳ. “That very hour” (RV.): see on 10:7, 21. AV. exaggerates with “that instant,” as does Beza with eo ipso momento, and also Gen. with “at the same instant.” —ἐπιστᾶσα. “Coming up” and “standing by,” rather than “coming suddenly” (Gen. and Rhem.), although the word often has this meaning from the context. Comp. 21:34, 10:40, 20:1; Act 4:1, Act 4:6:12, Act 4:22:13, Act 4:23:27; and see on ver. 9.—ἀνθωμολογεῖτο The ἀντί does not refer to Symeon, meaning that “she in turn gave thanks”; but to the making a return, which is involved in all thanksgiving: Psa 78:13; Ezr 3:11; Ezr_3 Mac. 6:33; Test. XII. Patr. Judah i.

ἐλάλει Not on that occasion, but afterwards, “she was habitually speaking.” When she met Mary and Joseph she could not speak πᾶσιν τοῖς προσδεχομένοις, for they were not present. Grammatically περὶ αὐτοῦ may refer to τῷ Θεῷ, but it evidently refers to the Child. Godet divides the people into three sections: the Pharisees, who expected a political deliverer; the Sadducees, who expected nothing; and the blessed few, who expected the spiritual deliverance or consolation (ver. 25) of Jerusalem. Bengel argues from πᾶσιν erant igitur non pauci, which does not follow, especially when we consider Lk.’s fondness for the word.

λύτρωσιν Ἰερουσαλήμ. This, without ἐν, is certainly the true reading (א B, many Versions and Fathers), “redemption of Jerusalem.” Comp. Isa 40:2. Fiction would probably have given Anna also a hymn. Against the hypothesis that this narrative is “a poetical and symbolical representation,” Schleiermacher asks, “Why should the author, along with Symeon, have introduced Anna, who is not made even to answer any poetical purpose?”

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

Coming up [επιστασα] . See on verse 9. Gave thanks [ανθωμολογειτο] . The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression "to return thanks" for something received. Compare Sept., Psa 79:13. Spake. Not a public utterance, for which the words, those that waited, etc., would be inappropriate. It was to the pious ones who were with her in the temple, waiting for the Messiah.

In Jerusalem [εν ιερουσαλημ] . All the best texts omit ejn, in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, verse 25. Compare chapter Luk 1:68, and see Isa 40:2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.