*2:1 Of course the Roman Empire did not control the whole world, but the decree was doubtless worded in grandiose terms.

†2:2 Quirinius served two terms: the best known was in ad 6-10, but there is good evidence for a prior term in 4-1 bc

‡2:5 That is what the Text says. We know from Matthew 1:24-25 that Joseph had already received her as his wife, but still had not had sexual relations with her—obviously an atypical situation. He had taken responsibility for her as his wife, but as far as sex was concerned she was still ‘pledged’—thus Luke's unusual turn of phrase.

§2:7 Luke's use of the term ‘firstborn’, writing after Mary had passed the age that she could bear children, clearly implies that she had other children after the first; otherwise Luke would have used ‘only’ rather than ‘first’.

*2:7 Some 95% of the Greek manuscripts have the definite article with ‘manger’, so there was only one in the place, which implies that it was a stable. Since Bethlehem stands on a limestone ridge, there were probably natural caves that would make excellent stables. Actually, mother and baby were probably better off there than in the crowded lodging.

†2:8 They would take turns standing watch.

‡2:11 The shepherds were Jews, and their ‘day’ began at 6 p.m. The angel's use of ‘today’ indicates that Jesus was born at night, since the angel delivered his message at night.

§2:12 This may not seem like much of a ‘sign’ to us, but doubtless there was only one newborn baby in the whole area who met those conditions.

*2:14 “Good will toward mankind”—what greater proof of God's good will could there be than the whole plan of salvation, the center piece of which was the incarnation! “Good will toward mankind” reflects some 1700 Greek manuscripts; only six known Greek manuscripts, of objectively inferior quality, read “among those with whom He is pleased” (as in NIV, NASB, LB, TEV, etc.); the New Living Translation favors us with a footnote: “Some manuscripts read… goodwill among people”—by ‘some’ they mean (1,700 against six! [how could the editors be so perverse?]).

†2:18 Since the shepherds lived in that town, presumably, they would certainly tell their families and friends; in short order the whole town had heard the news. In all probability, the very next day someone offered Joseph a house to use.

‡2:22 The Text has ‘their’, not ‘her’; since a woman was not to have intercourse for forty days after giving birth to a boy (80 for a girl), Leviticus 12:2-5, her purification obviously affected her husband as well.

§2:23 See Exodus 13:2, 12-15.

*2:24 See Leviticus 12:8. The prescribed sacrifice was a lamb; only if the couple was too poor to bring a lamb could they substitute the birds (since they could be caught in the wild, the poorest of the poor could meet this requirement). Evidently Joseph and Mary could not afford a lamb, which indicates that they had not yet received the gifts from the magi.

†2:26 The Greek Text has ‘Christ’, but the Holy Spirit presumably used Hebrew to communicate with Simeon. The man evidently lived in communion with God, and thus the Holy Spirit could guide him at any time—here He sends him into the temple at just the right moment.

‡2:29 Simon actually used the term from which we get ‘despot’, but in English this term has a negative flavor, unless one adds ‘benevolent’; but ‘benevolent despot’ does not work very well in direct address—so I render ‘Sovereign’. [When I myself address God, I habitually follow Simeon's example—I also am His slave.]

§2:33 Instead of ‘Joseph’, about 1% of the Greek manuscripts, of objectively inferior quality, have ‘his father’ (to be followed by NIV, NASB, TEV, etc.).

*2:33 Simeon may have actually said more than is here recorded; in fact, I rather imagine that he did.

†2:35 Watching her Son suffer, Mary would also suffer. Jesus obliged the people, especially the leaders, to take sides, and so the reasonings of their hearts were exposed.

‡2:37 If she married at 15 she would have been about 105 at the time. Instead of “for about eighty-four”, perhaps 1% of the Greek manuscripts, of objectively inferior quality, read ‘until eighty-four’ (to be followed by NIV, NASB, LB, etc.).

§2:38 Instead of ‘the Lord’, less than 1% of the Greek manuscripts, of objectively inferior quality, have ‘God’ (to be followed by NIV, NASB, LB, TEV, etc.).

*2:38 She must have known who they were.

†2:39 We know from Matthew that there was a detour through Egypt, that began from Bethlehem, so from Jerusalem they went back to Bethlehem.

‡2:40 Less than half a percent of the Greek manuscripts, of objectively inferior quality, omit ‘in spirit’ (to be followed by NIV, NASB, LB, TEV, etc.).

§2:40 Both ‘strengthened’ and ‘filled’ are in the passive voice; like John, only more so, Jesus had outside help.

*2:43 Instead of ‘Joseph and His mother’, perhaps 3% of the Greek manuscripts, have ‘his parents’ (to be followed by NIV, NASB, LB, TEV, etc.).

†2:47 Really and truly—how many of us could discuss theology intelligently for one hour, let alone three days!

‡2:48 They evidently thought that Jesus had met with foul play; they were afraid for His life. In contrast, Jesus never worried about suffering harm (see next note).

§2:49 At twelve Jesus knew precisely who He was—“my father” cannot refer to Joseph because Jesus was not discussing carpentry with the doctors of the Law—He was consciously about God's business. Notice that Jesus does not even come close to apologizing; in fact He rebukes them for worrying—after all, they also knew just who He was. (Jesus was no doubt unusually mature for His age, and may have just had His bar mitzvah.) The only time Jesus feared for His life was in Gethsemane—Matthew 26:38, Mark 14:34, Luke 22:44, Hebrews 5:7-8 (compare by contrast Luke 4:28-30, Mark 4:35-41, John 8:59, 10:39, 18:6).

*2:50 Perhaps they should have, knowing who He really was, but by now they probably had at least four children and each day was filled with very ordinary concerns—do the concerns of life not cause us also to forget spiritual realities?

†2:51 This is the second time Luke records this. No doubt Mary was one of the eyewitnesses that Luke interviewed; I imagine it was a long and detailed interview, and maybe several.