Luke uniquely indicated that Jesus said to the lawyers and the Pharisees (καὶ πρὸς αὐτοὺς εἶπεν) that if anyone of them had a child or an ox (Τίνος ὑμῶν υἱὸς ἢ βοῦς) that had fallen into a well or pit (εἰς φρέαρ πεσεῖται), would they not immediately pull him out (καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν) even on a Sabbath day (ἐν ἡμέρᾳ τοῦ σαββάτου)? Jesus turned the question of the Sabbath around. He wondered what these lawyers and Pharisees would do if their son or their ox fell into a pit or well. He pointed out that they would immediately pull him out of the well, no matter what day of the week it was. Would you help someone in distress on Sunday?
Luke indicated that Jesus said that if the son or the child asked for an egg (ἢ καὶ αἰτήσει ᾠόν), would the father give him a scorpion (ἐπιδώσει αὐτῷ σκορπίον)? Of course not. Matthew, chapter 7:10, was not quite the same. There Jesus wanted to know if any man among them (ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος) would be foolish enough to give a round stone (μὴ λίθον ἐπιδώσει αὐτῷ) instead of a loaf of bread (ἄρτον) to his son who was asking for bread (ὃν αἰτήσει ὁ υἱὸς αὐτοῦ). Luke did not have the son ask for bread and get a stone, but he asked for an egg but got a scorpion. In either case, it would not happen. So too, the same can be said about the heavenly Father. Have you ever asked for an egg?
Luke said that Jesus took her by the hand (αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς) and called out saying (ἐφώνησεν λέγων) to the child (Ἡ παῖς) to get up (ἔγειρ). This curing of this young girl was similar to what can be found in Matthew, chapter 9:25, and Mark, chapter 5:41-42. However, only Mark went into more detail by using Aramaic words to cure her. Mark said that Jesus took her by the hand and then said to her, “Talitha cum (Ταλιθὰ κούμ)!” which means “Little girl! Get up or arise!” Immediately, the girl arose or got up. She began to walk. She was 12 years old, the same number of years that the lady suffered from the blood flow. At this, the crowd was immediately overcome with great amazement. The use and explanation of Aramaic may indicate an oral source for this story that may have been told originally in Aramaic. Mark felt compelled to explain this to his Greek non-Aramaic audience. Matthew had a very succinct story. Jesus had the crowds put outside. Then he went into where the dead girl was. He took her by the hand. Then this girl got up, without Jesus saying any words. This is somewhat like the prophet Elijah who brought a child back to life in 1 Kings, chapter 17:17-24. Have you ever witnessed a miracle?
Luke said that when Jesus heard this (ὁ δὲ Ἰησοῦς ἀκούσας), he replied to the synagogue leader (ἀπεκρίθη αὐτῷ) that he should not fear (Μὴ φοβοῦ), but only believe (μόνον πίστευσον), because she would be saved (καὶ σωθήσεται). Mark chapter 5:36, was similar to Luke here, almost word for word. However, Matthew did not have this conversation, since the child was dead from the beginning. Mark said that Jesus overheard what they were talking about. He then turned to this synagogue leader and told him not to fear, but only believe. Belief was a key element in many of these healing cases with Jesus. Would you believe in Jesus at a time of death?
Luke said that Jesus went down with his parents to Nazareth (καὶ κατέβη μετ’ αὐτῶν καὶ ἦλθεν εἰς Ναζαρὲθ). There he was obedient to them or submitted to them (καὶ ἦν ὑποτασσόμενος αὐτοῖς). He did not go out on his own. His mother treasured all these things (καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα) in her heart (ἐν τῇ καρδίᾳ αὐτῆς). This may be a hint that some of this information came from Mary, the mother of Jesus. Jesus could have begun his public ministry as a boy wonder in Jerusalem, but he chose not to do so. Instead he went back to Nazareth to be an obedient submissive child for at least 10-15 years. That seems like a strange decision. Meanwhile, his mother pondered or kept all these events in her heart as memoires.
Luke continued by saying his parents were also astonished at Jesus. However, his mother, Mary, was also a little upset. Luke said that when his parents saw Jesus (καὶ ἰδόντες αὐτὸν), they were also astonished or shocked (ἐξεπλάγησαν). His mother said to Jesus (καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ) that she wanted to know why he, this young child (Τέκνον), had did this to them or treated them like this (τί ἐποίησας ἡμῖν οὕτως). She and his father had been distressed, pained, or anxious while searching for him (ἰδοὺ ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ζητοῦμέν σε). Why had he not told them what he was going to do? He had caused them a lot of problems over the last few days.
Interesting enough, Luke has Jesus grow in wisdom in the same way that John had done earlier in chapter 1:80. Growth implies movement from an inferior stage to a higher stage. Clearly, this was an important part of showing the human side of Jesus. Luke said that the child Jesus grew (Τὸ δὲ παιδίον ηὔξανεν). He became a strong person (καὶ ἐκραταιοῦτο), filled with wisdom (πληρούμενον σοφίᾳ), because the grace or favor of God (καὶ χάρις Θεοῦ) was upon him (ἦν ἐπ’ αὐτό). This also implies that God the Father favored or graced him, showing the distinction between God the Father and God the Son. Jesus was a special child.
Luke said that at that moment or hour (καὶ αὐτῇ τῇ ὥρᾳ), when Mary, Joseph, and Jesus were there in the Temple, Anna, the prophetess daughter of Phanuel came to them (ἐπιστᾶσα). She began to praise God (ἀνθωμολογεῖτο τῷ Θεῷ), as was her custom. However, she also spoke about this child Jesus (καὶ ἐλάλει περὶ αὐτοῦ). He would be important for all those who were looking for or expecting the liberation or redemption of Jerusalem (πᾶσιν τοῖς προσδεχομένοις λύτρωσιν Ἰερουσαλήμ). This old prophet lady noticed Jesus in the same way that the old righteous man Simeon had. She came over to him and his parents. She said that Jesus would be important for anyone concerned about the future of Jerusalem. Notice that it was not Israel, but Jerusalem that would be saved, liberated, or redeemed.
Luke said that this holy and devout Simeon turned to Mary and her family. Simeon blessed them (καὶ εὐλόγησεν αὐτοὺς Συμεὼν), presumably Mary, Joseph, and Jesus. Was this a priestly blessing? There was no indication that Simeon was a priest, but only an old devout righteous man, but he could have been a old Levite priest also. Then he said to Mary (καὶ εἶπεν πρὸς Μαριὰμ), the mother of Jesus (τὴν μητέρα αὐτοῦ) that this child would be destined for the falling and rising of many in Israel (Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ). He would be a sign that would be a contraction, as some would oppose him (καὶ εἰς σημεῖον ἀντιλεγόμενον). Everything would not be smooth sailing for her and this child. However, this was not as bad as what Matthew, chapter 2:13-18, had Joseph suffer. There the intention of King Herod was to destroy all the young children in Bethlehem that led him to flee into Egypt. Luke had none of that here. Instead, Joseph and Mary are law abiding Jewish parents active in the Jerusalem Temple, where a holy man came and told them how wonderful Jesus was. There were no Magi here, just shepherds visiting the baby child. King Herod was not even in the picture here in Luke.
Luke indicated the words of the canticle of Simeon said that his eyes had seen the salvation (ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου) that was prepared in the presence of all the people (ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν). This child was to be a light of revelation to the gentile nations (φῶς εἰς ἀποκάλυψιν ἐθνῶν). He would bring glory to the people of Israel (καὶ δόξαν λαοῦ σου Ἰσραήλ). This child was going to be the source of revelation and salvation to the gentiles and the Israelites. He would fulfill the prophecies of Deutero-Isaiah, chapters 40:5, 46:13, and 56:10, about the glory of God and the salvation of Israel. Deutero-Isaiah, chapters 42:6 and 49:6, also spoke about how Israel would be a light to all the gentile nations. There was a slight shift in the original prophecies where Israel was the source of the light for the other countries to that of the child here, as the light to all the non-Jewish countries.