Presentation in the Temple; Simeon and Anna
Luke 2:21-40
Luke.2.21 - Details
Original Text
Morphology
- Και: CONJ
- οτε: CONJ
- επλησθησαν: VERB,aor,pass,ind,3,pl
- ημεραι: NOUN,nom,pl,f
- οκτω: NUM,nom,pl
- του: ART,gen,sg,n
- περιτεμειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- και: CONJ
- εκληθη: VERB,aor,pass,ind,3,sg
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- Ιησους: NOUN,nom,sg,m
- το: ART,acc,sg,n
- κληθεν: VERB,aor,pass,part,nom,sg,n
- υπο: PREP
- του: ART,gen,sg,n
- αγγελου: NOUN,gen,sg,m
- προ: PREP
- του: ART,gen,sg,n
- συλλημφθηναι: VERB,aor,pass,inf
- αυτον: PRON,acc,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- κοιλια: NOUN,dat,sg,f
Parallels
- Luke 1:31 (verbal): Angel announces to Mary that she will bear a son and that his name will be called Jesus (similar phrasing and the angelic source for the name).
- Matthew 1:21 (verbal): Angel to Joseph: 'you shall call his name Jesus,' giving the reason for the name (parallels the angelic naming and the name's significance).
- Luke 1:57-63 (structural): Birth, eighth-day circumcision, and naming of John the Baptist—offers a parallel ceremony and narrative contrast in how a divinely foretold name is affirmed at circumcision.
- Genesis 17:12 (thematic): Establishes the covenantal practice of circumcision on the eighth day, providing the legal/ritual background for Luke's 'eight days' detail.
- Isaiah 9:6 (thematic): Prophetic naming language that assigns significant titles to the coming child (thematic parallel in the importance and meaning attached to the child's name).
Alternative generated candidates
- When the eight days were completed for his circumcision, he was named Jesus—the name given by the angel before he was conceived in the womb.
- And when eight days were accomplished, they circumcised the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.
Luke.2.22 - Details
Original Text
Morphology
- Και: CONJ
- οτε: CONJ
- επλησθησαν: VERB,aor,pass,ind,3,pl
- αι: ART,nom,pl,f
- ημεραι: NOUN,nom,pl,f
- του: ART,gen,sg,n
- καθαρισμου: NOUN,gen,sg,m
- αυτων: PRON,gen,pl,m
- κατα: PREP
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- Μωυσεως: NOUN,gen,sg,m
- ανηγαγον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
- παραστησαι: VERB,aor,act,inf
- τω: ART,dat,sg,m
- κυριω: NOUN,dat,sg,m
Parallels
- Leviticus 12:1-8 (allusion): Prescribes the purification period after childbirth and the permitted offerings (lamb or, if poor, a pigeon/turtledove) — the law Luke refers to when Mary and Joseph bring Jesus to the temple.
- Exodus 13:2,12-15 (thematic): Commands that the firstborn be consecrated to the Lord; Luke’s presentation of Jesus reflects this tradition of dedicating the firstborn to God.
- Numbers 18:15-16 (thematic): Speaks of the redemption/dedication of every firstborn to the LORD and procedures for their redemption — legal background for presenting a newborn to the Lord.
- 1 Samuel 1:24-28 (structural): Hannah’s presentation and dedication of Samuel at the sanctuary parallels Mary and Joseph’s bringing of their child to be presented to the Lord (literary and cultic pattern of child dedication).
Alternative generated candidates
- When the days for her purification according to the law of Moses were fulfilled, they brought him to Jerusalem to present him to the Lord,
- And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem to present him to the Lord,
Luke.2.23 - Details
Original Text
Morphology
- καθως: CONJ
- γεγραπται: VERB,perf,pass,ind,3,sg
- εν: PREP
- νομω: NOUN,dat,sg,m
- κυριου: NOUN,gen,sg,m
- οτι: CONJ
- Παν: ADJ,nom,sg,m
- αρσεν: ADJ,nom,sg,m
- διανοιγον: VERB,pres,act,ptc,nom,sg,m
- μητραν: NOUN,acc,sg,f
- αγιον: ADJ,acc,sg,neut
- τω: ART,dat,sg,m
- κυριω: NOUN,dat,sg,m
- κληθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Exodus 13:2 (quotation): Direct Torah command: 'Consecrate to me every firstborn' — Luke cites the law's consecration of the firstborn as the source for calling the male who opens the womb holy to the Lord.
- Exodus 13:12-13 (verbal): Close verbal parallel: 'you shall set apart to the LORD all that first opens the womb' and instructions about redeeming the firstborn echo Luke's wording about every male who opens the womb being holy to the Lord.
- Numbers 3:13 (allusion): Theological explanation in the Pentateuch that 'all the firstborn are mine' — supports Luke's appeal to the law's claim that firstborn males belong to the Lord.
- Numbers 18:15-16 (thematic): Legal material on redeeming the firstborn (men and unclean animals) — thematically connects to Luke's statement and the subsequent narrative of redemption/payment for Jesus as firstborn.
Alternative generated candidates
- as it is written in the law of the Lord, 'Every firstborn male shall be consecrated to the Lord,'
- (as it is written in the law of the Lord, "Every firstborn male shall be called holy to the Lord"),
Luke.2.24 - Details
Original Text
Morphology
- και: CONJ
- του: ART,gen,sg,n
- δουναι: VERB,aor,act,inf
- θυσιαν: NOUN,acc,sg,f
- κατα: PREP
- το: ART,acc,sg,n
- ειρημενον: PART,perf,pass,acc,sg,neut
- εν: PREP
- τω: ART,dat,sg,m
- νομω: NOUN,dat,sg,m
- κυριου: NOUN,gen,sg,m
- ζευγος: NOUN,acc,sg,neut
- τρυγονων: NOUN,gen,pl,f
- η: ART,nom,sg,f
- δυο: NUM,acc,pl,m
- νοσσους: NOUN,acc,pl,m
- περιστερων: NOUN,gen,pl,f
Parallels
- Leviticus 12:8 (quotation): Gives the exact prescription cited in Luke 2:24: if the offerer is poor, the prescribed offering for purification is 'a pair of turtledoves or two young pigeons.'
- Leviticus 12:6 (verbal): Specifies the ritual of purification after childbirth and the requirement to bring a burnt offering and a sin offering to the priest—background law to which Luke explicitly refers.
- Leviticus 5:7-10 (thematic): Provides a comparable legal provision allowing a poorer person to bring two turtledoves or two young pigeons for certain offerings, paralleling the socioeconomic detail behind Luke's choice of birds.
- Luke 2:22 (structural): Immediate narrative context: describes Joseph and Mary bringing Jesus to the temple to present him and to fulfill the purification requirements 'according to the law of the Lord,' which Luke 2:24 then specifies.
- Hebrews 10:5-10 (thematic): Interprets the sacrificial system typologically by showing Christ's fulfillment of the law's offerings; thematically connects the temple/offerings language in Luke 2 to the New Testament understanding of Jesus and sacrifice.
Alternative generated candidates
- and to offer the sacrifice prescribed in the law of the Lord: 'a pair of turtledoves or two young pigeons.'
- and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtledoves or two young pigeons."
Luke.2.25 - Details
Original Text
Morphology
- Και: CONJ
- ιδου: PART
- ανθρωπος: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- εν: PREP
- Ιερουσαλημ: NOUN,dat,sg,f
- ω: PRON,dat,sg,m
- ονομα: NOUN,acc,sg,n
- Συμεων: NOUN,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- ουτος: PRON,nom,sg,m
- δικαιος: ADJ,nom,sg,m
- και: CONJ
- ευλαβης: ADJ,nom,sg,m
- προσδεχομενος: VERB,pres,mid,ptc,nom,m,sg
- παρακλησιν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- Ισραηλ: NOUN,voc,sg,m
- και: CONJ
- πνευμα: NOUN,acc,sg,n
- ην: VERB,impf,act,ind,3,sg
- αγιον: ADJ,acc,sg,neut
- επ᾽αυτον·: PREP+PRON,acc,sg,m
Parallels
- Luke 2:36-38 (structural): Anna, like Simeon, is an elderly, devout, temple-attending figure who recognizes and speaks about the newborn Jesus—parallel scenes and functions within the presentation narrative.
- Luke 1:5-6 (verbal): Zechariah is described as 'righteous before God' and 'walking blamelessly'—language and characterization echo Simeon's description as δικαιος καὶ εὐλαβής (righteous and devout).
- Isaiah 40:1 (allusion): Isaiah's call 'Comfort, comfort my people' resonates with Luke's phrase 'the consolation (παράκλησις) of Israel,' connecting Simeon's expectation to the prophetic theme of divine consolation.
- John 1:32 (thematic): John the Baptist's report that he saw the Spirit descend and remain on Jesus parallels Luke's note that the Holy Spirit was upon Simeon, linking Spirit‑enabled recognition and testimony about the Messiah.
Alternative generated candidates
- Now there was a man in Jerusalem named Simeon. He was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.
- And behold, there was a man in Jerusalem named Simeon; this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.
Luke.2.26 - Details
Original Text
Morphology
- και: CONJ
- ην: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- κεχρηματισμενον: PART,perf,pass,nom,sg,m
- υπο: PREP
- του: ART,gen,sg,n
- πνευματος: NOUN,gen,sg,n
- του: ART,gen,sg,n
- αγιου: ADJ,gen,sg,n
- μη: PART
- ιδειν: VERB,aor,act,inf
- θανατον: NOUN,acc,sg,m
- πριν: ADV
- η: ART,nom,sg,f
- αν: PART
- ιδη: VERB,aor,act,subj,3,sg
- τον: ART,acc,sg,m
- χριστον: NOUN,acc,sg,m
- κυριου: NOUN,gen,sg,m
Parallels
- Luke 2:25-35 (structural): Same pericope: introduces Simeon and contains the fuller prophecy (including 'now you dismiss your servant in peace')—context for the Spirit's revelation that he would not die before seeing the Messiah.
- Luke 2:36-38 (thematic): Anna's prophetic recognition and public testimony about the child parallels Simeon's Spirit-given insight and proclamation that Jesus is the consolation/ redemption of Israel.
- Acts 2:25-28 (quoting Psalm 16) (quotation): Peter cites Spirit-inspired Scripture about not being abandoned to Hades; parallels the motif of Spirit/prophetic assurance concerning death and the Messiah's vindication.
- Acts 8:29 (thematic): The Spirit's direct revelation to Philip (telling him to approach the Ethiopian) parallels the Luke 2 account in which the Holy Spirit reveals to an individual a specific truth or commission regarding the Messiah.
Alternative generated candidates
- It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Messiah.
- And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ.
Luke.2.27 - Details
Original Text
Morphology
- και: CONJ
- ηλθεν: VERB,aor,act,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- πνευματι: NOUN,dat,sg,n
- εις: PREP
- το: ART,acc,sg,n
- ιερον·και: NOUN,acc,sg,n
- εν: PREP
- τω: ART,dat,sg,m
- εισαγαγειν: VERB,aor,act,inf
- τους: ART,acc,pl,m
- γονεις: NOUN,acc,pl,m
- το: ART,acc,sg,n
- παιδιον: NOUN,nom,sg,n
- Ιησουν: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ποιησαι: VERB,aor,act,inf
- αυτους: PRON,acc,pl,m
- κατα: PREP
- το: ART,acc,sg,n
- ειθισμενον: ADJ,acc,sg,n
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- περι: PREP
- αυτου: PRON,gen,sg,m
Parallels
- Luke 2:22 (structural): Same narrative unit: Mary and Joseph bring Jesus to the temple for purification/presentation 'to perform for him according to the law,' which is the immediate context of v.27.
- Luke 2:25-26 (thematic): Introduces Simeon and explains that he was righteous, devout, and guided by the Holy Spirit with a revelation that he would see the Messiah — why he came into the temple.
- Luke 4:1 (verbal): Uses similar language of Spirit-guidance (Jesus 'was led by the Spirit' / ἐν τῷ πνεύματι), reflecting Luke's motif of persons moved into action by the Spirit.
- Leviticus 12:6-8 (allusion): Prescribes purification after childbirth and the required offerings (a lamb or two turtledoves/pigeons), which underlies Luke's formula 'according to the custom of the law concerning him.'
- Exodus 13:2, 12-13 (allusion): Commands consecration/redemption of the firstborn to the LORD — background legal/theological material for presenting a child in the temple as described in Luke 2.
Alternative generated candidates
- Moved by the Spirit, he went into the temple; and when the parents brought in the child Jesus to do for him what was customary under the law,
- And moved by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the law,
Luke.2.28 - Details
Original Text
Morphology
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- εδεξατο: VERB,aor,mid,ind,3,sg
- αυτο: PRON,acc,sg,neut
- εις: PREP
- τας: ART,acc,pl,f
- αγκαλας: NOUN,acc,pl,f
- και: CONJ
- ευλογησεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- και: CONJ
- ειπεν·: VERB,aor,act,ind,3,sg
Parallels
- Luke 2:22-32 (structural): Same scene—the presentation in the temple and Simeon’s reception of the child, blessing God and declaring fulfillment (contextual parallel and immediate literary setting).
- Luke 1:67 (thematic): Zechariah’s blessing of God (the Benedictus) after revelation of God’s purpose—parallels Simeon’s blessing in response to divine revelation and fulfillment in a child.
- Luke 1:46-55 (thematic): Mary’s Magnificat is a hymn of praise in the infancy narrative; thematically parallels Simeon’s blessing as a liturgical/poetic response to God’s saving action.
- 1 Samuel 1:24-28 (structural): Hannah bringing and dedicating Samuel to the LORD (and presenting the child) parallels the temple presentation motif and the dedicated/recognized child received into a consecrated context.
- 1 Samuel 2:1 (thematic): Hannah’s song of praise (‘My heart exults…’)—an expression of blessing God upon God’s intervention—parallels Simeon’s blessing and proclamation of God’s saving work.
Alternative generated candidates
- he took him into his arms, blessed God, and said,
- he took him up in his arms and blessed God and said,
Luke.2.29 - Details
Original Text
Morphology
- Νυν: ADV
- απολυεις: VERB,pres,act,ind,2,sg
- τον: ART,acc,sg,m
- δουλον: NOUN,acc,sg,m
- σου: PRON,gen,sg,2
- δεσποτα: NOUN,voc,sg,m
- κατα: PREP
- το: ART,acc,sg,n
- ρημα: NOUN,acc,sg,n
- σου: PRON,gen,sg,2
- εν: PREP
- ειρηνη·: NOUN,dat,sg,f
Parallels
- Luke 1:38 (verbal): Mary's words 'let it be to me according to your word' echo Simeon's phrase 'according to your word,' both expressing submission to God's promise and recognition that God's word is being fulfilled.
- Luke 23:46 (thematic): Jesus' 'Father, into your hands I commit my spirit' parallels Simeon's 'now you let your servant depart in peace'—both depict a faithful entrusting of life into God's care at the point of departure/death.
- Psalm 31:5 (LXX 30:6) (verbal): The psalmist's 'Into your hand I commit my spirit' is a close verbal and thematic parallel to Simeon's request to be allowed to 'depart in peace,' sharing the motif of surrendering one’s life to God.
- Luke 2:36-38 (structural): Anna’s prophetic praise in the temple immediately parallels Simeon’s utterance: both recognize the child as Israel’s redemption and respond with thanksgiving and testimony, framing Luke’s temple-visit tradition.
Alternative generated candidates
- “Lord, now you dismiss your servant in peace, according to your word,
- "Lord, now you dismiss your servant in peace, according to your word;
Luke.2.30 - Details
Original Text
Morphology
- οτι: CONJ
- ειδον: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- οφθαλμοι: NOUN,nom,pl,m
- μου: PRON,gen,sg,1
- το: ART,acc,sg,n
- σωτηριον: NOUN,acc,sg,n
- σου: PRON,gen,sg,2
Parallels
- Isaiah 52:10 (verbal): Isaiah speaks of all the ends of the earth seeing the salvation of God—language very close to Simeon’s “my eyes have seen your salvation,” suggesting Isaiahic imagery behind Luke’s phrasing.
- Psalm 98:2-3 (verbal): The psalm proclaims that the LORD has made known his salvation and that the ends of the earth have seen the salvation of our God, echoing the motif of visible, public salvation found in Luke 2:30.
- Job 42:5 (verbal): Job’s declaration “my eye has seen you” uses the same idiom of witnessing with one’s eyes as the culmination of expectation—paralleling Simeon’s personal sighting of salvation.
- John 1:32-34 (thematic): John the Baptist’s testimony “I saw…and I have borne witness” parallels Simeon’s witness-form declaration that he has seen the promised Savior—both frame recognition of Jesus as verified by sight and testimony.
- Isaiah 49:6 (allusion): Isaiah’s mission language about being a light to the nations anticipates the universal scope of salvation; Simeon’s sight of salvation (and his following line about light for Gentiles) reflects this Isaiahic theme.
Alternative generated candidates
- for my eyes have seen your salvation,
- for my eyes have seen your salvation,
Luke.2.31 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- ητοιμασας: VERB,aor,act,part,nom,sg,m
- κατα: PREP
- προσωπον: NOUN,acc,sg,n
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- λαων: NOUN,gen,pl,m
Parallels
- Isaiah 49:6 (verbal): The servant is to be 'a light to the nations'—a close verbal and thematic precursor to Simeon's declaration about salvation prepared before all peoples.
- Isaiah 42:6 (allusion): The servant as covenant and light to the nations provides background imagery for Luke's emphasis on revelation to the peoples.
- Psalm 22:27 (thematic): Speaks of all the ends of the earth and all the families of the nations turning to the LORD, paralleling Luke's motif of salvation seen 'before all peoples.'
- Genesis 12:3 (structural): God's promise that 'all peoples on earth will be blessed' undergirds the universal scope Simeon attributes to the child's saving role.
- Acts 13:47 (quotation): Paul and Barnabas cite Isaiah ('I have made you a light for the Gentiles') to justify mission to the nations—an early Christian application parallel to Simeon's proclamation.
Alternative generated candidates
- which you have prepared in the sight of all peoples,
- which you have prepared before the face of all peoples,
Luke.2.32 - Details
Original Text
Morphology
- φως: NOUN,acc,sg,n
- εις: PREP
- αποκαλυψιν: NOUN,acc,sg,f
- εθνων: NOUN,gen,pl,n
- και: CONJ
- δοξαν: NOUN,acc,sg,f
- λαου: NOUN,gen,sg,m
- σου: PRON,gen,sg,2
- Ισραηλ: NOUN,voc,sg,m
Parallels
- Isaiah 49:6 (allusion): The servant is appointed 'a light to the nations'—close thematic language behind Luke's 'light for revelation to the Gentiles.'
- Acts 13:47 (quotation): Paul explicitly cites Isaiah 49:6, 'I have made you a light for the Gentiles,' using nearly the same phraseology as Luke 2:32.
- Isaiah 60:3 (thematic): 'Nations shall come to your light'—echoes the motif of Gentiles receiving revelation from God's light given to Israel.
- John 1:9 (verbal): John's 'true light that gives light to everyone' shares the universalizing 'light' motif (illumination/revelation to all people) found in Luke 2:32.
- Romans 15:8-12 (structural): Paul collects scriptural proofs that Gentiles will praise God and bring glory—parallels Luke's coupling of revelation to the Gentiles and 'glory to your people Israel.'
Alternative generated candidates
- a light for revelation to the Gentiles, and the glory of your people Israel.”
- a light for revelation to the Gentiles, and for glory to your people Israel."
Luke.2.33 - Details
Original Text
Morphology
- Και: CONJ
- ην: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- θαυμαζοντες: VERB,pres,act,part,nom,pl,m
- επι: PREP
- τοις: ART,dat,pl,n
- λαλουμενοις: VERB,pres,pass,part,dat,pl,m
- περι: PREP
- αυτου: PRON,gen,sg,m
Parallels
- Luke 2:18 (verbal): Those who heard 'marveled' (ἐθαύμαζον) at what was said about the child—same verb and theme of wonder at reports concerning Jesus.
- Luke 2:19 (verbal): Mary 'treasured up all these things'—a parallel maternal response of pondering and preserving the sayings and events about Jesus.
- Luke 2:47 (verbal): All who heard the young Jesus were 'amazed' (ἐθαύμαζον) at his understanding and answers—similar amazement directed at his words.
- Luke 2:51 (thematic): Mary 'kept all these things in her heart'—thematic parallel of parents reflecting internally on the words and signs surrounding Jesus.
Alternative generated candidates
- Joseph and his mother marveled at what was said about him.
- And his father and his mother marveled at what was spoken concerning him.
Luke.2.34 - Details
Original Text
Morphology
- και: CONJ
- ευλογησεν: VERB,aor,act,ind,3,sg
- αυτους: PRON,acc,pl,m
- Συμεων: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- Μαριαμ: NOUN,nom,sg,f
- την: ART,acc,sg,f
- μητερα: NOUN,acc,sg,f
- αυτου·Ιδου: PRON,gen,sg,m
- ουτος: PRON,nom,sg,m
- κειται: VERB,pres,mp,ind,3,sg
- εις: PREP
- πτωσιν: NOUN,acc,sg,f
- και: CONJ
- αναστασιν: NOUN,acc,sg,f
- πολλων: ADJ,gen,pl,m
- εν: PREP
- τω: ART,dat,sg,m
- Ισραηλ: NOUN,voc,sg,m
- και: CONJ
- εις: PREP
- σημειον: NOUN,acc,sg,n
- αντιλεγομενον: PART,pres,mp,acc,sg,n
Parallels
- Isaiah 8:14-15 (allusion): Isaiah speaks of a "stone of stumbling" and a "rock of offense" causing people to stumble and fall—an image echoed in Simeon’s prediction that the child is set for the falling and rising of many.
- Isaiah 28:16 (allusion): Isaiah’s cornerstone language (later read as both foundation and cause of stumbling) underlies the NT theme that the Messiah will function as a decisive (and divisive) foundation, anticipated in Simeon’s words.
- Romans 9:32-33 (quotation): Paul quotes Isaiah about a "stumbling stone" and applies it to Christ, describing how he becomes both an occasion of stumbling for some and salvation for others—paralleling Simeon’s "fall and rising of many."
- 1 Peter 2:7-8 (quotation): Peter explicitly applies Isaiah’s imagery to Jesus as a "stone of stumbling" and a "rock of offense" for those who disobey—closely matching Simeon’s note that the child will be a sign opposed.
- Luke 12:51 (thematic): Jesus says his coming will bring division rather than peace; this theme of his mission provoking opposition and dividing people echoes Simeon’s declaration that he will be a sign that is opposed.
Alternative generated candidates
- Simeon blessed them and said to Mary his mother, “Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be opposed,
- And Simeon blessed them and said to Mary his mother, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is opposed;
Luke.2.35 - Details
Original Text
Morphology
- και: CONJ
- σου: PRON,gen,sg,2
- δε: CONJ
- αυτης: PRO,gen,sg,f
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- διελευσεται: VERB,fut,mid,ind,3,sg
- ρομφαια: NOUN,nom,sg,f
- οπως: CONJ
- αν: PART
- αποκαλυφθωσιν: VERB,aor,pass,subj,3,pl
- εκ: PREP
- πολλων: ADJ,gen,pl,m
- καρδιων: NOUN,gen,pl,f
- διαλογισμοι: NOUN,nom,pl,m
Parallels
- John 19:25-27 (thematic): Mary is present at the crucifixion and Jesus entrusts her to the beloved disciple—an event that concretely fulfills Simeon’s prediction of deep sorrow for Mary.
- John 19:34 (verbal): A soldier pierces Jesus’ side with a spear (piercing imagery). This physical piercing echoes Simeon’s image of a sword piercing Mary’s soul and links Jesus’ suffering to the revelation of hearts.
- Isaiah 53:5 (verbal): The servant is said to be pierced and to bear suffering for others. The language of piercing and redemptive suffering parallels Simeon’s prophecy about the child’s destiny and the sorrow it will bring.
- Hebrews 4:12 (thematic): God’s word is described as discerning the thoughts and intentions of the heart—paralleling Luke’s claim that the sword/suffering will ‘reveal the thoughts of many hearts.’
- Jeremiah 31:15 (thematic): Rachel’s lament for her children serves as an Old Testament image of maternal mourning; it parallels the motif of a mother’s profound sorrow foretold for Mary.
Alternative generated candidates
- and a sword will pierce your own soul also, so that the thoughts of many hearts may be revealed.”
- and a sword will pierce through your own soul also—that thoughts out of many hearts may be revealed."
Luke.2.36 - Details
Original Text
Morphology
- Και: CONJ
- ην: VERB,impf,act,ind,3,sg
- Αννα: NOUN,nom,sg,f
- προφητις: NOUN,nom,sg,f
- θυγατηρ: NOUN,nom,sg,fem
- Φανουηλ: NOUN,gen,sg,m
- εκ: PREP
- φυλης: NOUN,gen,sg,f
- Ασηρ: NOUN,gen,sg,m
- αυτη: PRON,dat,sg,f
- προβεβηκυια: VERB,perf,act,ptc,nom,f,sg
- εν: PREP
- ημεραις: NOUN,dat,pl,f
- πολλαις: ADJ,dat,pl,f
- ζησασα: VERB,aor,act,ptcp,nom,sg,f
- μετα: PREP
- ανδρος: NOUN,gen,sg,m
- ετη: NOUN,acc,pl,n
- επτα: NUM,acc,pl,neut
- απο: PREP
- της: ART,gen,sg,f
- παρθενιας: NOUN,gen,sg,f
- αυτης: PRO,gen,sg,f
Parallels
- Luke 2:25-35 (structural): Simeon and Anna form a paired witness at Jesus' presentation: both are devout, awaiting consolation, and both speak prophetic words about the child.
- 1 Samuel 1:10; 2:1-10 (thematic): Hannah’s desperate prayer, dedication to God, and subsequent prophetic song echo Anna’s pious devotion, prayerful waiting, and role in recognizing God’s work in a child.
- Exodus 15:20 (verbal): Miriam is explicitly called a prophetess, providing a verbal precedent for female prophetic office as applied to Anna.
- Acts 21:9 (verbal): Philip’s four unmarried daughters are described as prophetesses, showing the New Testament’s broader recognition of women in the prophetic role, parallel to Anna.
Alternative generated candidates
- There was also a prophetess, Anna, daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from her virginity;
- And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was of great age,
Luke.2.37 - Details
Original Text
Morphology
- και: CONJ
- αυτη: PRON,dat,sg,f
- χηρα: NOUN,nom,sg,fem
- εως: CONJ
- ετων: NOUN,gen,pl,n
- ογδοηκοντα: NUM,card
- τεσσαρων: NUM,gen,pl,m
- η: ART,nom,sg,f
- ουκ: PART,neg
- αφιστατο: VERB,imperfect,mid,ind,3,sg
- του: ART,gen,sg,n
- ιερου: NOUN,gen,sg,n
- νηστειαις: NOUN,dat,pl,f
- και: CONJ
- δεησεσιν: NOUN,dat,pl,f
- λατρευουσα: VERB,pres,act,part,nom,sg,f
- νυκτα: NOUN,acc,sg,f
- και: CONJ
- ημεραν: NOUN,acc,sg,f
Parallels
- Luke 2:25-26 (structural): Simeon is the parallel male figure in the same scene: a righteous, devout Israelite who awaited God's consolation and recognized the infant—both exemplars of pious, expectant temple worship.
- 1 Samuel 1:10-11, 27-28 (thematic): Hannah's intense prayer, vow and dedication of her child at the sanctuary parallels Anna's lifelong devotion, prayerfulness, and temple-related consecration.
- 1 Timothy 5:3-10 (allusion): Paul's instructions about honoring widows who are devoted to prayer and service echo Anna's status as an elderly widow who 'served God with fastings and prayers.'
- Luke 8:2-3 (thematic): Luke's portrayal of women who ministered and supported Jesus' ministry resonates with Anna's active religious service—female discipleship and service in the household/temple context.
- Acts 3:1 (verbal): The practice of regularly going up to the temple at set times of prayer parallels Anna's continual temple attendance and night-and-day devotion.
Alternative generated candidates
- and then as a widow she was about eighty-four years old. She did not depart from the temple but served God with fasting and prayer night and day.
- having lived with a husband seven years from her virginity, and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day.
Luke.2.38 - Details
Original Text
Morphology
- και: CONJ
- αυτη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ωρα: NOUN,nom,sg,f
- επιστασα: VERB,aor,act,part,nom,sg,f
- ανθωμολογειτο: VERB,impf,mid,ind,3,sg
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- και: CONJ
- ελαλει: VERB,impf,act,ind,3,sg
- περι: PREP
- αυτου: PRON,gen,sg,m
- πασιν: ADJ,dat,pl,m
- τοις: ART,dat,pl,n
- προσδεχομενοις: VERB,pres,mid,part,dat,pl,m
- λυτρωσιν: NOUN,acc,sg,f
- Ιερουσαλημ: NOUN,gen,sg,f
Parallels
- Luke 2:25 (structural): Simeon is introduced as 'righteous and devout, waiting for the consolation of Israel'—the same expectant Jerusalem milieu referenced by Anna's proclamation to those 'looking for redemption.'
- Luke 2:29-32 (verbal): Simeon's Nunc Dimittis gives thanks to God and declares the child as salvation/light for Israel and the nations—closely parallels Anna's thanksgiving and public testimony about the child as the fulfillment of redemption.
- Isaiah 61:1-2 (allusion): The prophetic motif of proclaiming good news, liberty for captives, and comfort to Israel echoes Anna's role in announcing God's redemptive action in Jerusalem.
- Psalm 130:7-8 (thematic): Calls Israel to hope in the LORD because 'with the LORD there is steadfast love; with him is plentiful redemption'—parallels the language and expectation of redemption that Anna addresses.
Alternative generated candidates
- At that very moment she gave thanks to the Lord and spoke of him to all who were waiting for the redemption of Jerusalem.
- And coming up at that very hour she gave thanks to God and spoke of him to all who were looking for the redemption of Jerusalem.
Luke.2.39 - Details
Original Text
Morphology
- Και: CONJ
- ως: ADV
- ετελεσαν: VERB,aor,act,ind,3,pl
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- κατα: PREP
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- κυριου: NOUN,gen,sg,m
- επεστρεψαν: VERB,aor,act,ind,3,pl
- εις: PREP
- την: ART,acc,sg,f
- Γαλιλαιαν: NOUN,acc,sg,f
- εις: PREP
- πολιν: NOUN,acc,sg,f
- εαυτων: PRON,gen,pl,mf
- Ναζαρεθ: NOUN,nom,sg,f
Parallels
- Matthew 2:23 (verbal): Both Luke 2:39 and Matthew 2:23 explicitly identify Nazareth as the place where Jesus' family settled—Matt. summarizes: 'He shall be called a Nazarene' / 'dwelt in a city called Nazareth.'
- Luke 2:22-24 (structural): Immediate context in Luke: these verses enumerate the specific rites (circumcision, presentation in the temple, purification, and the required offerings) that constitute having 'performed all things according to the law.'
- Leviticus 12:2-8 (allusion): Leviticus prescribes purification after childbirth and the offerings to be made; Luke's formula 'according to the law' alludes to these Levitical regulations governing Mary and Jesus' presentation and purification.
- Matthew 4:13-16 (thematic): Matthew describes Jesus' residence and ministry in Galilee (Capernaum) and cites prophetic background for Galilean ministry; thematically connects to Luke's note that the family returned to Galilee/Nazareth as the setting for Jesus' upbringing.
Alternative generated candidates
- When they had fulfilled everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth.
- And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
Luke.2.40 - Details
Original Text
Morphology
- Το: ART,nom,sg,n
- δε: CONJ
- παιδιον: NOUN,nom,sg,n
- ηυξανεν: VERB,impf,act,ind,3,sg
- και: CONJ
- εκραταιουτο: VERB,impf,mp,ind,3,sg
- πληρουμενον: VERB,pres,pass,part,nom,sg,n
- σοφια: NOUN,nom,sg,f
- και: CONJ
- χαρις: NOUN,nom,sg,f
- θεου: NOUN,gen,sg,m
- ην: VERB,impf,act,ind,3,sg
- επ᾽αυτο: PREP
Parallels
- Luke 2:52 (verbal): Very close parallel in language and theme—both verses summarize Jesus' growth: increase in wisdom and stature and the presence of God's favor.
- 1 Samuel 2:26 (verbal): Samuel as a child 'grew in stature and in favor with the LORD and with men,' a near verbal and thematic antecedent to Luke's description of Jesus.
- Luke 1:80 (verbal): About John the Baptist: 'the child grew and became strong in spirit,' echoing Luke's phraseology about a child's growth and strength.
- Isaiah 11:2 (thematic): Describes the Spirit bestowing wisdom, understanding, counsel, and might—paralleling Luke's emphasis on Jesus being 'filled with wisdom' and empowered.
- John 1:14 (thematic): 'The Word became flesh... full of grace and truth' resonates with Luke's note that 'the grace of God was upon him,' linking divine favor and presence with the Messiah.
Alternative generated candidates
- The child grew and became strong in spirit, filled with wisdom, and the favor of God was upon him.
- And the child grew and became strong, filled with wisdom; and the favor of God was upon him.
And at the end of eight days, when he was to be circumcised, the child was named Jesus—the name the angel had given him before he was conceived in the womb.
When the days of their purification according to the Law of the Lord were completed, they brought him up to Jerusalem to present him to the Lord,
(as it is written in the Law of the Lord, 'Every firstborn male shall be consecrated to the Lord'),
and to offer a sacrifice according to what is commanded in the Law of the Lord: 'a pair of turtledoves, or two young pigeons.' Now there was a man in Jerusalem named Simeon; this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit rested upon him.
It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Messiah.
Moved by the Spirit, he came into the temple; and when the parents brought in the child Jesus to do for him what was customary under the Law,
Simeon took him into his arms and blessed God, and said,
"Lord, now you are dismissing your servant in peace, according to your word,
for my eyes have seen your salvation,
which you have prepared in the sight of all peoples:
a light for revelation to the nations, and the glory of your people Israel."
The child's father and mother marveled at what was spoken about him.
Then Simeon blessed them and said to Mary his mother, "Behold, this child is appointed for the fall and rise of many in Israel, and to be a sign that will be opposed;
and a sword will pierce your own soul also—so that the secret thoughts of many may be revealed."
There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband seven years from her youth,
and then as a widow to the age of eighty-four. She never left the temple, worshiping with fasts and prayers night and day.
At that very hour she came forward and gave thanks to God, and spoke of the child to all who were waiting for the redemption of Jerusalem.
When they had completed everything required by the Law of the Lord, they returned into Galilee, to their own town of Nazareth. And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.