Various names between David and the captivity (Lk 3:28-3:30)

“The son of Melchi,

The son of Addi,

The son of Cosam,

The son of Elmadam,

The son of Er,

The son of Joshua,

The son of Eliezer,

The son of Jorim,

The son of Matthat,

The son of Levi,

The son of Simeon,

The son of Judah,

The son of Joseph,

The son of Jonam,

The son of Eliakim.”

 

τοῦ Μελχεὶ τοῦ Ἀδδεὶ τοῦ Κωσὰμ τοῦ Ἐλμαδὰμ τοῦ Ἢρ

τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρεὶμ τοῦ Μαθθὰτ τοῦ Λευεὶ

τοῦ Συμεὼν τοῦ Ἰούδα τοῦ Ἰωσὴφ τοῦ Ἰωνὰμ τοῦ Ἐλιακεὶμ

 

None of these 15 names match up with any on the list in Matthew, chapter 1:8.  Some of these names like Joshua, Levi, Simeon, Judah, and Joseph, could be found in the Torah, but from a more ancient time frame.  This list was between the time of David and the Babylonian captivity.  Luke listed them as the son of Melchi (τοῦ Μελχεὶ), the son of Addi (τοῦ Ἀδδεὶ), the son of Cosam (τοῦ Κωσὰμ), the son of Elmadam (τοῦ Ἐλμαδὰμ), the son of Er (τοῦ Ἢρ), the son of Joshua (τοῦ Ἰησοῦ), the son of Eliezer (τοῦ Ἐλιέζερ), the son of Jorim (τοῦ Ἰωρεὶμ), the son of Matthat (τοῦ Μαθθὰτ), the son of Levi (τοῦ Λευεὶ), the  son of Simeon (τοῦ Συμεὼν), the son of Judah (τοῦ Ἰούδα), the son of Joseph (τοῦ Ἰωσὴφ), the son of Jonam (τοῦ Ἰωνὰμ), and the son of Eliakim (τοῦ Ἐλιακεὶμ).

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The redemption of Jerusalem (Lk 2:38-2:38)

“At that moment,

Anna came there.

She began

To praise God.

She began

To speak

About the child

To all who were looking

For the redemption

Of Jerusalem.”

 

καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ Θεῷ καὶ ἐλάλει περὶ αὐτοῦ πᾶσιν τοῖς προσδεχομένοις λύτρωσιν Ἰερουσαλήμ

 

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.

The sword (Lk 2:35-2:35)

“The inner thoughts

Of many

Will be revealed.

A sword

Will pierce

Your own soul too.”

 

 καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.

 

Luke explained that Simeon warned Mary about her future suffering.  This is often thought of as the beginning of the many sorrows that Mary will endure because of her son, Jesus.  Luke said that a sword would pierce or go through the soul of Mary (καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία).  Simeon said that the inner thoughts of many would be revealed (ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί).  Thus, the later medieval devotion to the Sorrowful Mother Mary is based on this passage and further developed in this gospel of Luke.

Depart in peace (Lk 2:29-2:29)

“Simeon said.

‘Lord!

Now you may

Dismiss

Your slave

In peace,

According to your word.’”

 

καὶ εἶπεν

Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ·

 

Luke had Simeon present the so-called “Nunc dimittis” canticle, named after the Latin translation of the first few words.  Simeon said (καὶ εἶπεν) that the Lord or Master could now dismiss his servant or slave (Νῦν ἀπολύεις τὸν δοῦλόν σου) in peace (ἐν εἰρήνῃ), according to the word of God (κατὰ τὸ ῥῆμά σου).  Simeon indicated that he was ready to die.  He could be dismissed because his wish had been granted.  Basically, this canticle talks continuously about the fulfillment of the prophecies of Isaiah.

Blessed God (Lk 2:28-2:28)

“Simeon took

Jesus

In his arms.

He blessed God.”

 

καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν Θεὸν

 

Luke said that Simeon took Jesus into his arms (καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας).  He then blessed God (καὶ εὐλόγησεν τὸν Θεὸν).  It would seem a little odd for an old man to take a small child under two-months old into his arms without asking the mother if it was okay.  However, the blessing of God did not seem out of place here in the Jerusalem Temple.

The parents of Jesus appear (Lk 2:27-2:27)

“Guided

By the Spirit,

Simeon came

Into the temple.

The parents

Brought in

Their child Jesus,

To do for him

What was customary

Under the law.”

 

καὶ ἦλθεν ἐν τῷ Πνεύματι εἰς τὸ ἱερόν· καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ,

 

Luke said that Simeon, guided by the Holy Spirit (ἐν τῷ Πνεύματι), went into the Jerusalem Temple (καὶ ἦλθεν…εἰς τὸ ἱερόν).  Then the parents of the child Jesus brought him into the Temple (καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς) for the customary actions under the Law (κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ).  Unfortunately, there were no ordinary customs for the children, since the purification ritual was for the mother.  It was rare for a mother to offer up her son to God.  Normally, the 2 birds were sufficient as an offering for the first-born male child.  Nevertheless, Simeon was there in the Temple when Mary, Joseph, and the child Jesus came into the Jerusalem Temple.

The Lord’s Christ (Lk 2:26-2:26)

“It had been revealed

To him

By the Holy Spirit

That he should not

See death,

Before he had seen

The Lord’s

Messiah Christ.”

 

καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ Ἁγίου μὴ ἰδεῖν θάνατον πρὶν ἢ ἂν ἴδῃ τὸν Χριστὸν Κυρίου.

 

Luke said that the Holy Spirit (ὑπὸ τοῦ Πνεύματος τοῦ Ἁγίου) had divinely revealed to Simeon (καὶ ἦν αὐτῷ κεχρηματισμένον) that he would not die or see death (μὴ ἰδεῖν θάνατον) before first seeing the Messiah Christ of the Lord God (πρὶν ἢ ἂν ἴδῃ τὸν Χριστὸν Κυρίου).  Thus, Simeon had a revelation from God, the Holy Spirit about Christ, the messianic son of the Lord God, the Father.  Once again, Luke had a very strong theological trinitarian statement.