Luke 2:45

Luk_2:45 f. Ζητοῦντες] present participle: ubi res aliqua nondum quidem peragitur, sed tamen aut revera aut cogitatione instituitur paraturve, Kühner, ad Xen. Anab. i. 3.16. Comp. Dissen, ad Pind. Ol. vii. 14, p. 81.

μεθʼ ἡμέρας τρεῖς] is reckoned, in most accordance with the text, from the point at which the search meant by ζητ. αὐτόν began, consequently from their return to Jerusalem, the day of this return being counted as the first, and that of the finding as the third. Comp. the designation of the time of Christs resurrection as after three days. Others explain it otherwise. Grotius: Diem unum iter fecerant, altero remensi erant iter, tertio demum quaesitum inveniunt. So also Paulus, Bleek, and others, following Euthymius Zigabenus.

ἐν τῷ ἱερῷ] We are to think of the synagogue, which erat prope atrium in monte templi, Gloss. Joma, f. 68, 2; Lightfoot in loc.; Deyling, Obss. III. ed. 2, p. 285 f.

καθεζόμενον] The Rabbinic assertion: a diebus Mosis ad Rabban Gamalielem non didicerunt legem nisi stantes, Megillah, f. 21,1 (Wagenseil, ad Sotah, p. 993), according to which Jesus would thus already appear as a teacher, is rightly rejected as unfounded in the N. T., by Vitringa, Synag. p. 167, and more recent expositors.

ἐν μέσῳ] has its reference to the seeking of the parents; Jesus was not hidden, but He sat there in the midst among the teachers. We may conceive of Him at the feet of a teaching Rabbi, sitting in their circle (comp. on Act_22:3). In this there is nothing extraordinary to be discerned,[59] since Jesus was already a son of the law (see on Luk_2:42). But to find here a sitting on an equality with the teachers[60] (Strauss, comp. de Wette) is not in accordance with the text, since the report would not otherwise have limited the action of the child to the ἀκούειν and ἘΠΕΡΩΤ.

ἘΠΕΡΩΤ. ΑὐΤΟΎς] The Rabbinical instruction did not consist merely in teaching and interrogating the disciples, but these latter themselves also asked questions and received answers. See Lightfoot, p. 742 ff.; Wetstein in loc. The questioning here is that of the pure and holy desire for knowledge, not that of a guest mingling in the conversation (in opposition to de Wette).

[59] Lange, II. 1, p. 130, invents the idea that the genius of the new humanity soared above the heroes of the old decorum.

[60] So also older dogmatic writers. Ceu doctor doctorum, says Calovius, who specifies the fourfold aim: ob gloriae templi posterioris illustrationem, Hag_2:10; ob adventus sui manifestationem; ob sapientiae divinae demonstrationem; ob doctorum informationem.Into what apocryphal forms the conversation of Jesus with the doctors might be fashioned, may be seen in the Evang. infant. 50 ff. Even by Chemnitz He is said to have discoursed already de persona et officiis Messiae, de discrimine legis et evangelii, etc.

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 2:45 . ἀναζητοῦντες : the present participle, expressing the purpose of the journey back to Jerusalem, where (not on the road) the search took place ( cf. Act 11:25 ). The ἀνά here (as in ἀνεζήτουν , Luk 2:44 ) implies careful, anxious search.

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

After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple--not the "sanctuary" (as in Luk 1:9), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars.

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 45. Seeking him.] ζητουντες αυτον - or rather, seeking him diligently, ανζητουντες. This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days' absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the ζητουντες of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.

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

And it came to pass, that after three days,.... From their first setting out from Jerusalem, when Jesus tarried behind; or on the third day, which may be reckoned thus; the first day was spent in journeying, and the second in coming back the same journey, and the third day they sought all Jerusalem for him, when

they found him in the temple; his Father's house, the house of God, a figure of a Gospel church, where the word and ordinances are duly administered, and where Christ is to be found. What part of the temple Christ was in, is not easy to say; it was not in the holy of holies, for none but the high priest went into that, and that only on the day of atonement; nor in the court of the priests, for he was not among them, but the doctors; nor in the court of the Israelites, where the common people worshipped: it may be best judged of, by observing where their several consistories, or courts of judicature were (a); the grand sanhedrim sat in the sanctuary, in the room Gazith; the lesser sanhedrim, which consisted of twenty three persons, and the bench of three; the one sat in the gate of the court (of the Israelites); and the other in the gate of the mountain of the house (or court of the Gentiles); it seems most likely, that he was in the room Gazith, where the grand sanhedrim sat; for here was the largest number of doctors; and it was the more amazing to his parents, to find him here; unless it should be rather thought, that he was in the synagogue in the temple, for such an one there (b) was there; where, after service was over, he might be admitted to a conversation with the learned doctors that belonged to it: it follows,

sitting in the midst of the doctors: the principal doctors in being at this time, were Hillell and Shammai, the one the president, and the other vice president of the council; and Rabban Simeon, the son of Hillell, who succeeded him in his office; and R. Judah, and R. Joshua, the sons of Bethira; Jonathan ben Uzziel, the author of the Chaldee paraphrase; and R. Jochanan ben Zaccai. The sanhedrim sat in a semicircular form, like the half of a round corn floor; so that they could see one another, and the prince, and the father of the court, could see them all; and before them sat three rows of the disciples of the wise men, or scholars; and in each row there were three and twenty men: the first row was next to the sanhedrim, and the second row below that, and the third row below that; and in every row they sat according to their superiority in wisdom (c): on a seat, in one of these rows, I think, Christ sat among the scholars; and this may be called sitting among the doctors, because these seats were just before them, and were in a semicircular form; at least he might be here at first; when upon the questions he put, and the answers he made, he was taken particular notice of by the doctors, who might call him up, and place him between them; for this, in some cases, was done to scholars. Thus, it is said (d),

"if one of the disciples, or scholars, say, I have something to say in favour of him, (one that is on his trial,) they bring him up, and "cause him to sit in the midst of them"; and he does not go down from thence all the whole day.

Both hearing them: their debates and decisions about points in the law of Moses:

and asking them questions; upon those points. Had this been a "Midrash", or school, there would be no difficulty of producing instances of putting questions to the doctors there; but there was no such place in the temple, or synagogue, where teachers were interrogated by their hearers; for which reason I think the passages, produced by Dr. Lightfoot, are not so pertinent, since they refer to such a place: it is very likely, since there were such a number of scholars admitted to sit before the sanhedrim to hear their controversies, and determinations, and were allowed, in some cases, to speak; so they might be suffered to put questions, in order to gain knowledge,

(a) Misn. Sanhedrin, c. 10. sect. 2. Maimon. Hilch. Sanhedrin, c. 1. sect. 3. (b) Jarchi in Misn. Yoma, c. 7. sect. 1. (c) Misn. Sanhedrin, c. 4. sect. 3, 4. Maimon. Hilch. Sanhedrin, c. 1. sect. 7. (d) Misn. Sanhedrin, c. 5. sect. 4.

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

45 And when they found him not, they turned back again to Jerusalem, seeking him.

Ver. 45. And when they found him not] The best are sometimes at a loss, and hard put to it for three days, or so. And this, mostly, for their security, as the Church in the Canticles.

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.

It came about that

This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.

in the temple

This refers to the courtyard around the temple. Only the priests were allowed in the temple. AT: "in the temple courtyard" or "at the temple" (See: Assumed Knowledge and Implicit Information)

in the middle of

This does not mean the exact center. Rather, it means "among" or "together with" or "surrounded by."

the teachers

"the religious teachers" or "those who taught people about God"

All who heard him were amazed

They could not understand how a twelve-year-old boy with no religious education could answer so well.

at his understanding

"at how much he understood" or "that he understood so much about God"

his answers

"at how well he answered them" or "that he answered their questions so well"

translationWords

temple

teacher

amazed

understand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

45. μὴ εὑρόντες. The μὴ is causal. ‘Since they did not find Him,’ they returned.

ἀναζητοῦντες αὐτόν, ‘diligently searching for Him.’

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.

45.] ἀναζητοῦντες αὐτόν—as they went back, all the way.

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

45. μὴ εὑρόντες. “Because they did not find”: see on 3:9.—ὑπέστρεψαν ἀναζητοῦντες. The turning back was a single act, the seeking continued a long time. Comp. Mar 8:11, Mar 10:2. In such cases the pres. part. is not virtually fut., as if it meant “in order to seek.” The seeking was present directly the turning back took place. Win. 45:1 b, p. 429. For ὑπέστρεψαν see small print on 1:56, and for ἐγένετο see detached note after ch. 1.

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

Seeking him [αναζητουντες] . All the way as they went. Force of ajna, as above.

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