Luke Chapter Two
The Birth of Jesus
2:1 In those days a decree went out from Caesar Augustus that all the world should be registered. 2 This was the first registration when Quirinius was governor of Syria. 3 And all went to be registered, each to his own town.
In perhaps the most-read section in this gospel account, Luke begins what has been classically named through the years as, “The Christmas Story.” It records a time when Caesar Augustus (63 B.C.-14 A.D.), the Roman emperor from 27 B.C. to 14 A.D. issued a census decree to all the world (Greek ‘oikoumenēn’,[1] derived from the word meaning “to dwell,” referring to inhabited locations, in context here would be the Roman Empire) that all people were to register and be counted. Luke notes that this was the first census when Quirinius (51 B.C.-21 A.D.) was governor of Syria (can also be translated as, “This was the registration before Quirinius was governor of Syria”). For this census the people apparently were organized based on their lineage. Perhaps using the ancient Jewish protocol of identifying family heritage through the most well-known name in their lineage, everyone had to travel to the city affiliated with that name.
2:4 And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be registered with Mary, his betrothed, who was with child. 6 And while they were there, the time came for her to give birth. 7 And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.
To comply with the decree, Joseph and Mary travel from the town of Nazareth located in the Galilee region, south to Judea, to the city of David, called Bethlehem (meaning “House of Bread,” also known as Bethlehem Ephrath or Ephrathah), since Joseph was of the house and lineage of David. Both he and Mary, his betrothed, registered in the census. While there in Bethlehem Mary gave birth to Jesus and wrapped Him in blankets and laid Him in a food trough as there was no other place to stay in town.
Considerations
The name and title of Caesar[2] has its roots from a Roman general and statesman named Gaius Julius Caesar, who after being victorious in the Gallic Wars, became the first Roman dictator from 49 B.C. to 44 B.C. when he was assassinated. Prior to his assassination, Julius Caesar adopted his nephew Octavian in order to have an heir to the imperial throne. Octavian now had the surname Caesar and adopted the name Augustus as well. The name Caesar soon became synonymous with that throne and was subsequently conferred on many Roman emperors after Augustus as more of a title than an actual name. In the New Testament we see references to Augustus Caesar (as seen here in Luke 2:1); Tiberius (see Luke 3:1; 20:22); Claudius (see Acts 11:28); and Nero (see Acts 25:8). History indicates that Caligula succeeded Tiberius but his name is not directly mentioned in the Bible (perhaps indirectly in Philippians 4:22).
Since Scripture often references secular leadership, such as the various Roman emperors and governors[3] in the gospels, that information can aid in estimating the dates of some Biblical events.
Augustus Caesar
Born: 63 B.C. Died: 14 A.D. Reign: 27 B.C. to 14 A.D.
Full name: Gaius Octavius Thurinus
Augustus would have been Caesar at the time of Christ’s birth.
Tiberius Caesar
Born: 42 B.C. Died: 37 A.D. Reign: 14 A.D. to 37 A.D.
Full name: Tiberius Claudius Nero
Tiberius was Caesar at the time of the Crucifixion of Jesus.
Gaius Julius Caesar (Caligula)
Born: 12 A.D. Died: 41 A.D. Reign: 37 A.D. to 41 A.D.
Full name: Gaius Caesar Augustus Germanicus
Thought of himself as a god and had statues of his image placed in synagogues and the Temple renaming it, “the temple of the new Jupiter, the illustrious Gaius.”[4]
Claudius Caesar
Born: 10 B.C. Died: 54 A.D. Reign: 41 A.D. to 54 A.D.
Full name: Tiberius Claudius Nero Germanicus
As Emperor: Tiberius Claudius Caesar Augustus Germanicus
Nero Caesar
Born: 37 A.D. Died: 68 A.D. Reign: 54 A.D. to 68 A.D.
Name at birth: Lucius Domitius Ahenobarbus
Name changed in 50 A.D.: Nero Claudius Caesar Drusus Germanicus
As Emperor: Nero Claudius Caesar Augustus Germanicus
It was during the reign of Nero that persecution of Christians became empire wide.
Publius Sulpicius Quirinius (51 B.C.-21 A.D.), can also be transliterated as ’Cyrenius'. After being forced out of power in Judea by Herod Archelaus in 6 A.D., Quirinius was appointed as governor of Syria by Augustus for the purpose of a census. Shortly afterwards Augustus removed Archelaus from power.
Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance;[5]
The census decreed issued by Augustus Caesar as recorded here in Luke, would have been a few years earlier than the census of Syria recorded in history that began in 6 A.D. Sir William Ramsay notes that the census would have been completed in phases:
The decree of Augustus which Luke mentions is commonly interpreted as ordering that a single census should be held of the whole Roman world. This is not a correct interpretation of Luke’s words. He uses the present tense,* and he means that Augustus ordered enrolments to be regularly taken, according to the strict and proper usage of the present tense. What Augustus did was to lay down the principle of systematic “enrolment” in the Roman world, not to arrange for the taking of one single census.[6] *ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην
Without a doubt being born where animals are fed and being placed in a manger must be one of the least-exalted ways to enter life. God could have provided the most elaborate palace for the arrival of His Son, but He didn’t. Unlike how man thinks, God is not concerned about His image nor the accumulation of things, regarding earth His primary concern is about people. Remember, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9) God could have sent Jesus to earth with great pageantry or even as a fully grown king. But instead, He came as a vulnerable child, born quietly in someone’s backyard, because He came as a humble servant (see Matthew 20:28) to die for our sins.
Angels Appear to the Shepherds
2:8 And in the same region there were shepherds out in the field, keeping watch over their flock by night.
Even though many of the patriarchs in the book of Genesis were shepherds, by this time in history the career of being a shepherd was considered a lowly job. They were also considered ineligible to testify in any court as the Sanhedrin Tractate of the Talmud states that their testimonies were invalid.[7] Some believe that this mindset began with the Egyptians, as they considered the profession an abomination (see Genesis 46:34). Others point out that once the Israelites began to settle, they focused primarily on agriculture instead of shepherding. Regardless of how they got to that point, it is clear that during Jesus’ birth shepherds were members of the lowest class.
2:9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 14 “Glory to God in the highest, and on earth peace among those with whom he is pleased!”
An angel suddenly appeared to the shepherds that were keeping watch that night. God’s glory could be seen all around the shepherds. Undoubtedly somewhat bright to observe, especially at night, this scene startled the shepherds and they were filled with fear. Like most angel encounters recorded in the Bible, the angel immediately says to “Fear not.” And then proceeds to tell them that he brings them “good news of great joy that will be for all the people.” That on that day in the city of David (Bethlehem), the Savior, Christ the Lord, was born. The angel was announcing the birth of the long-awaited Messiah. The angel then extends an invitation to them to see for themselves. That they should look for a baby wrapped in swaddling cloths lying in a manger. Then heaven couldn’t hold back the celebration any longer and a multitude of the heavenly host (Greek ’stratias’,[8] an army), probably an immeasurable number of angels appeared praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!”
2:15 When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. 17 And when they saw it, they made known the saying that had been told them concerning this child. 18 And all who heard it wondered at what the shepherds told them. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.
After the angels left the shepherds, they talked among themselves and decided to go and see what the angels were talking about. Note that they recognized that God made this event known to them. It is unclear as to who remained with the flock, but they quickly left and found Jesus and His parents. When they arrived they told them what they heard from the angels. Mary and Joseph wondered (Greek ‘ethaumasan’,[9] struck with admiration or astonishment) at what the shepherds told them, but Mary treasured (kept in her memory) what she heard and pondered the words in her heart. The shepherds returned to their flock, glorifying, and praising God for everything they had heard and witnessed that evening.
Considerations
First of all, while their society had deemed shepherds lowly and unacceptable as witnesses, God did not. It is clear in this narrative that the shepherds understood the significance of this birth. And since they would have never considered themselves privileged or special in any way, their praise would have been heartfelt and legitimate. Secondly, just as mentioned above, that God could have sent His Son to earth with great pageantry, He chose to reveal this news to the very people that were scorned as a profession and looked down at from a society’s perspective.
But what is a shepherd? While it is true that the root for the Hebrew word for shepherd comes from the word for ‘feeding’, a shepherd does a lot more than see to it that their sheep are fed. They are there to protect the sheep from other animals, lead them, gather any strays, as well as feed and water them. Later, Jesus will identify Himself as, “The Good Shepherd” (see John 10:1-18, see also Ezekiel 34:23) as He will also feed His sheep, protect them from harm of the world, promises to never leave them, and ultimately die for His sheep, so they can live.
The New Testament uses the Greek word ‘poimēn’[10] as the primary noun for ’shepherd’ and each appearance outside of this event refers to Jesus with only one exception in Ephesians 4:11, where Paul is referring to people sent by God to equip believers in the work of ministry, as all Christians are to be engaged in witnessing for Jesus (see Mathew 28:18-20). The word in that application is often translated as ‘pastor’ (Latin translation) but Paul’s use of the word should not be confused with the modern-day concept of clergy.
It is interesting to note how sheep, being naturally defenseless and prone to walking into danger, is a perfect metaphor for human beings. Perhaps God created sheep to be a fitting example of humanity.
Jesus Circumcised
2:21 And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.
Jesus was circumcised at the end of the eighth day as required by God’s law (see Genesis 17:12; Leviticus 12:3, see also Luke 1:59). It was also a custom (unknown background), for the child be given a name during the same ceremony. The name of ‘Jesus’ was given to Mary earlier by the angel Gabriel (see Luke 1:31).
Mary Purified and Jesus Presented in the Temple
2:22 And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) 24 and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.”
There are two events recorded in these three verses. According to Leviticus chapter twelve, after giving birth to a child the mother is considered ceremonially unclean and will remain unclean for one week if the child is a male, or two weeks if female. Followed by a period of 33 days for a male or 66 days if the child is a female, “in the blood of her purifying” (see Leviticus 12:4-5). Then after the “days of her purifying” are completed, the mother is to bring a burnt offering and a sin offering to the Temple to be cleansed. “And if she cannot afford a lamb, then she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering.” (Leviticus 12:8) Once the period of her “days of purifying” was over, Mary brought two turtledoves or two pigeons to the Temple to be sacrificed to complete her purification and be ceremonially clean once again.
The second event was the presentation of Jesus to the priests at the Temple. The quotation in verse 23 appears to be a combination of the wording found in Exodus 13:2, 12, and 15, and interprets God’s proclamation that the first-born shall be His (end of verse two), as being separated for God (the definition of being holy)[11]. It is interesting to note that while not found in the Hebrew text, the Septuagint has a brief addition appended to the end of Exodus 13:12. “You shall also set apart everything opening the womb, the males, for the Lord. Everything opening the womb from the herds or among your animals, whatever belongs to you, you shall consecrate the males to the Lord.” (NETS) Requiring each firstborn males to be ‘consecrated’ (Greek ‘hagiaseis’,[12] to be made clean, make holy, set aside for God), this purification may have been part of the presentation of Jesus, as the Greek word ‘autōn’,[13] translated in Luke 2:22 as ’their’ is plural, referring to more than one purification (Greek ‘katharismou’,[14] to make clean).
2:25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26 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. 27 And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, 28 he took him up in his arms and blessed God and said, 29 “Lord, now you are letting your servant depart in peace, according to your word; 30 for my eyes have seen your salvation 31 that you have prepared in the presence of all peoples, 32 a light for revelation to the Gentiles, and for glory to your people Israel.”
Luke identifies a man, who was not a priest, named Simeon from Jerusalem as being righteous (Greek ‘dikaios’,[15] living by the rules, in context by God’s rules) and devout (Greek ‘eulabēs’,[16] one who properly receives something), waiting for the consolation of Israel. He was also pointed out by Luke as someone who had the Holy Spirit upon him, which told Simeon that he would not see death before seeing the promised Messiah. No further identity is offered in the text.
Simeon was waiting for the consolation of Israel, the promise of the coming Messiah. He was one who had well and rightly received the promises of God and that is the fundamental meaning of eulabḗs, one who had taken seriously God’s promises and God’s Word.[17]
Guided by the Holy Spirit, Simeon was waiting for Jesus and His parents, and when he saw Jesus, he picked Him up in his arms and blessed God saying, “Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.” Simeon was now ready to die as he lived long enough to see the promised Savior of the world. This proclamation undoubtedly would have upset some Jews as many believed since they were the “Chosen People” that they alone could be saved. Simeon’s statement is similar to the prophecies recorded In Isaiah 42:6; 49:6; 52:10; 60:3, referring to Jesus being the light for all nations. Each being prophecy fulfilled by Jesus, who will later call Himself, “the Light of the World” (see John 8:12-30).
2:33 And his father and his mother marveled at what was said about him. 34 And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”
Joseph and Mary received another affirmation of Jesus’ supernatural origin and about His ministry that will come later, that of providing salvation for all peoples, including the Gentiles. Nonetheless they marveled at what Simeon said. Then Simeon offered a warning to Mary, “This child is destined to cause many in Israel to fall, and many others to rise. He has been sent as a sign from God, but many will oppose him. As a result, the deepest thoughts of many hearts will be revealed. And a sword will pierce your very soul.” (NLT) Possibly addressed to Mary since Joseph was never mentioned after Jesus’ ministry began. It is believed that Joseph may have died before his son’s ministry began. Again, this statement reflects the prophecies of Isaiah, this time Isaiah 8:13-15; 28:13 (see below).
2:36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, 37 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. 38 And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.
Then at some point after their time with Simeon, they encounter an elderly prophetess (one God uses to speak to others) named Anna, who after losing her husband, had been living on the Temple grounds. She worshiped God through fasting and prayer night and day. She came up to Mary and Joseph and gave thanks to God and began to talk about Jesus to everyone present waiting for the redemption of Jerusalem (Note: the common belief was that the Messiah would come to free the Israelites from Roman oppression, including the redemption of Jerusalem).
Considerations
The brief encounter with Simeon is a perfect example of the existence of faithful remnants, people dedicated to God that are mostly behind the scenes. Throughout the history of the Israelites there have always been remnants that were faithful to God. Even during difficult times God shielded and continues to shield His people (Jews and Christians alike). The story of Elijah fleeing Jezebel is one example. Elijah thought he was the last true follower of God and while running away from Jezebel, God informed him that, “Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him.” (1 Kings 19:18) A faithful remnant will always exist until the end.
While holding the infant Jesus, Simeon said, “Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.” He had earlier been promised by God that he would see the Messiah before he died and now Jesus was there, the promise was fulfilled. The Holy Spirit also provided for him prophetic insight on Jesus’ ministry on earth. He begins by pointing out that Jesus is a fulfillment of what was written in God’s Word, that He is the source of salvation, not just for the Jews, but for all people. A light to be revealed to all Gentiles and bring glory to the people of Israel.
This prophecy and praise offered by Simeon has been given the Latin name “Nunc Dimittis,” meaning “Now let depart” (or “Now release”). Some churches have incorporated the words in their worship service liturgies (a structured order of service) and have put the words to music, however, many use the song out of context. Instead of recognizing the incredible joy of a faithful follower of God that was likely to soon die, the words are used at the end of a worship service as the participants depart (exit) the service.
For the Fall and Rising of Many
Simeon concluded by warning Mary that Jesus, “is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” Many Jews will fail to see Jesus for who and what He is (the Messiah) and as a result, fall (possibly fall all the way to hell). But many others will indeed rise, regardless of pressure from any opposition, and find salvation through Jesus. As He will reveal the truth, which will be like a sword piercing through one’s soul, forcing one to closely exam their own beliefs and chose to either believe and accept salvation or be condemned for eternity.
As discussed earlier,[18] public prayer on the Temple grounds was very common. Many, like Anna, spent most of their time there. Many devoted followers of God would pilgrimage there and stay for several days and possibly several months, mostly for meditation and prayer. While the public was not allowed in the Temple proper (the Holy Place and the Most Holy Place), there were sections on the Temple grounds that the public were allowed, the most common area was known as the “Women’s Court.”
Despite the term “Women’s Court,” the area was not used by women alone. In fact, every man, woman, or child who came to the Temple entered this precinct. Those without sacrifices would remain there, and those offering sacrifices, including women after childbirth and on other occasions, would proceed to the Court of the Israelites. The Women’s Court was used for nonsacrificial ceremonies and rituals, such as the high priest reading from the Torah on Yom Kippur; the Haqhel ceremony, which likewise involved reading from the Torah at the end of every sabbatical year; and, finally, Simhat Bet Hasho’evah (the Water-Drawing Festival) that was held annually on the intermediate days of Sukkot.[19]
Returned to Nazareth
2:39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth. 40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him.
After completing everything Jesus’ parents came to Jerusalem to do, they returned to the Galilee region, back to their home town of Nazareth. Luke then summarizes the next twelve years of Jesus’ life into one verse. Jesus grew and became strong, was filled with wisdom and the favor (Greek ‘charis’,[20] to rejoice for kindness offered, a favor done without expectation of return, or unearned and unmerited favor; most often translated as ‘grace’) of His Father in heaven was upon Him. In other words, Jesus grew up like a normal child, with the exceptions that He was perfect and without sin.
A Twelve-Year Old Jesus Visits the Temple
2:41 Now his parents went to Jerusalem every year at the Feast of the Passover.
The Feast of Passover was the first of the three spring festivals. Since the Feast of Unleavened Bread begins on the day after Passover, which require all men that are healthy enough to travel to attend,[21] families would join their fathers in his pilgrimage to Jerusalem and celebrate Passover there. Since it was mandatory for all Jewish men, the people of each city often traveled to these feasts in caravans, sometimes with hundreds of other people. Jerusalem during the pilgrimage feasts would have been overcrowded with thousands of people, each bustling around chaotically.
2:42 And when he was twelve years old, they went up according to custom. 43 And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 44 but supposing him to be in the group they went a day’s journey, but then they began to search for him among their relatives and acquaintances, 45 and when they did not find him, they returned to Jerusalem, searching for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers.
Luke now jumps in time to a Passover celebration when Jesus was twelve years old to report an unusual event. When the feast had ended (the feast of Unleavened Bread was a week-long festival) the family began to head home but Jesus stayed in Jerusalem. Since it was the custom to travel in large caravans, Jesus was not noticed to be missing. After traveling for one day Joseph and Mary finally notice that Jesus was not with them (Nazareth was approximately 80 miles from Jerusalem with parts of difficult terrain, requiring 3-4 days to travel on foot). They return to Jerusalem and begin a search. After three days searching, they find Jesus in the Temple. Jesus was sitting among teachers who were exchanging questions and answers. Those listening were amazed at Jesus’ understanding and His answers to their questions.
2:48 And when his parents saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” 49 And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” 50 And they did not understand the saying that he spoke to them. 51 And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart.
When they found Jesus, they were astonished (Greek ‘exeplagēsan’,[22] to strike by a blow, used only in the sense of one being knocked out of their senses) and Mary immediately asked Him why did He do this to them, as they were very worried. Jesus offers an odd response, “Why were you looking for me? Did you not know that I must be in my Father’s house?” Luke doesn’t record any further conversation or any interaction with the teachers, just the fact that Joseph and Mary did not understand what He said. Shortly afterwards they went back to Nazareth. Luke adds that Jesus was submissive to His parents, referring to Him being fully obedient to them. And again, Mary “treasured up” the incident in her heart, further growing her understanding of Jesus and His ministry, which will not begin for another 18 years.
2:52 And Jesus increased in wisdom and in stature and in favor with God and man.
Luke concludes his summary on the life of Jesus before His ministry began by noting that Jesus continued to grow in wisdom and physical stature as well as continued to gain favor (same Greek word as used in verse 40) with God and man.
Considerations
This event in Jesus’ life is very controversial, especially to parents. Some believe that since Jesus was without sin, and disobeying parents would be a sin, that this event never occurred, or that Luke was not given the correct information. However, since this story is in the Bible, we need to treat it like every other event recorded in Scripture and trust that it is true. The premise of this concern begins with Jesus being away from His parents for several days and nights. And as He would have known His parent’s anxiety, He should have either asked for permission prior or at least send word to them where He was. While this story depicts every parent’s nightmare, there may be some explanations that may not have been explored.
In response to His mother’s inquiry, Jesus asked two questions, “Why were you looking for me?” and “Did you not know that I must be in my Father’s house?” The first question seems especially peculiar as that would be the first thing any responsible parent would do in this scenario. Then the second question specifically states that He would be in His Father’s house. These are not excuses nor are they general questions designed to make His parents (or readers) ponder about who He is, instead both questions are specific and imply that He did, in some manner inform them where He would be. Perhaps saying something, like these two questions, that was not understood at the time.
This event would have served as a reminder to Jesus’ parents that Jesus was not a normal child and that He was sent to earth to do His heavenly Father's work. That His responsibility will one day soon expand from his earthly family to that of offering salvation to all people on earth. This event also allows readers to see that Jesus had transitioned from childhood to early adulthood. So, no, Jesus was not disobedient.
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[1] Strong’s Greek 3625.
[2] In Latin the ‘C’ has a hard ‘K’ sound followed by the diphthong ’ae’ sounding like ‘eye’ making Caesar pronounced as ‘Kaiser’ (being the root for the German Kaiser and the Russian Czar).
[3] See also Considerations under Matthew 2:7-12 "Meet the Herods."
[4] Yonge, C. D. with Philo of Alexandria. (1995). The works of Philo: complete and unabridged (p. 788). Hendrickson.
[5] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged (p. 476). Peabody: Hendrickson.
[6] Ramsay, W. M. (1898). Was Christ Born at Bethlehem? A Study on the Credibility of St. Luke (pp. 123–124). London: Hodder and Stoughton.
[7] Neusner, J. (2011). The Babylonian Talmud: A Translation and Commentary (Vol. 16, pp. 123–124). Peabody, MA: Hendrickson Publishers.
[8] Strong’s Greek 4756.
[9] Strong’s Greek 2296.
[10] Strong’s Greek 4166.
[11] See Considerations under Matthew 1:22-25 “Holy.”
[12] Strong’s Greek 37.
[13] Strong’s Greek 846.
[14] Strong’s Greek 2512.
[15] Strong’s Greek 1342.
[16] Strong’s Greek 2126.
[17] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
[18] See Considerations under Luke 1:24-25 “Public Prayer.”
[19] Levine, L. I. (2002). Jerusalem: Portrait of the City in the Second Temple Period (538 B.C.E.–70 C.E.) (First edition, p. 239). Philadelphia, PA: Jewish Publication Society.
[20] Strong’s Greek 5485.
[21] See Considerations under Matthew 21:14-17 “Required Pilgrimage.”
[22] Strong’s Greek 1605.