Luke 2:1-14

New American Bible (Revised Edition)

Footnotes

1. 2:1–2 Although universal registrations of Roman citizens are attested in 28 B.C., 8 B.C., and A.D. 14 and enrollments in individual provinces of those who are not Roman citizens are also attested, such a universal census of the Roman world under Caesar Augustus is unknown outside the New Testament. Moreover, there are notorious historical problems connected with Luke’s dating the census when Quirinius was governor of Syria, and the various attempts to resolve the difficulties have proved unsuccessful. P. Sulpicius Quirinius became legate of the province of Syria in A.D. 6–7 when Judea was annexed to the province of Syria. At that time, a provincial census of Judea was taken up. If Quirinius had been legate of Syria previously, it would have to have been before 10 B.C. because the various legates of Syria from 10 B.C. to 4 B.C. (the death of Herod) are known, and such a dating for an earlier census under Quirinius would create additional problems for dating the beginning of Jesus’ ministry (Lk 3:1, 23). A previous legateship after 4 B.C. (and before A.D. 6) would not fit with the dating of Jesus’ birth in the days of Herod (Lk 1:5; Mt 2:1). Luke may simply be combining Jesus’ birth in Bethlehem with his vague recollection of a census under Quirinius (see also Acts 5:37) to underline the significance of this birth for the whole Roman world: through this child born in Bethlehem peace and salvation come to the empire.
2. 2:1 Caesar Augustus: the reign of the Roman emperor Caesar Augustus is usually dated from 27 B.C. to his death in A.D. 14. According to Greek inscriptions, Augustus was regarded in the Roman Empire as “savior” and “god,” and he was credited with establishing a time of peace, the pax Augusta, throughout the Roman world during his long reign. It is not by chance that Luke relates the birth of Jesus to the time of Caesar Augustus: the real savior (Lk 2:11) and peace-bearer (Lk 2:14; see also Lk 19:38) is the child born in Bethlehem. The great emperor is simply God’s agent (like the Persian king Cyrus in Is 44:28–45:1) who provides the occasion for God’s purposes to be accomplished. The whole world: that is, the whole Roman world: Rome, Italy, and the Roman provinces.
3. 2:7 Firstborn son: the description of Jesus as firstborn son does not necessarily mean that Mary had other sons. It is a legal description indicating that Jesus possessed the rights and privileges of the firstborn son (Gn 27; Ex 13:2; Nm 3:12–13; 18:15–16; Dt 21:15–17). See notes on Mt 1:25; Mk 6:3. Wrapped him in swaddling clothes: there may be an allusion here to the birth of another descendant of David, his son Solomon, who though a great king was wrapped in swaddling clothes like any other infant (Wis 7:4–6). Laid him in a manger: a feeding trough for animals. A possible allusion to Is 1:3 LXX.
4. 2:8–20 The announcement of Jesus’ birth to the shepherds is in keeping with Luke’s theme that the lowly are singled out as the recipients of God’s favors and blessings (see also Lk 1:48, 52).
5. 2:11 The basic message of the infancy narrative is contained in the angel’s announcement: this child is savior, Messiah, and Lord. Luke is the only synoptic gospel writer to use the title savior for Jesus (Lk 2:11; Acts 5:31; 13:23; see also Lk 1:69; 19:9; Acts 4:12). As savior, Jesus is looked upon by Luke as the one who rescues humanity from sin and delivers humanity from the condition of alienation from God. The title christos, “Christ,” is the Greek equivalent of the Hebrew māšîaḥ, “Messiah,” “anointed one.” Among certain groups in first-century Palestinian Judaism, the title was applied to an expected royal leader from the line of David who would restore the kingdom to Israel (see Acts 1:6). The political overtones of the title are played down in Luke and instead the Messiah of the Lord (Lk 2:26) or the Lord’s anointed is the one who now brings salvation to all humanity, Jew and Gentile (Lk 2:29–32). Lord is the most frequently used title for Jesus in Luke and Acts. In the New Testament it is also applied to Yahweh, as it is in the Old Testament. When used of Jesus it points to his transcendence and dominion over humanity.
6. 2:14 On earth peace to those on whom his favor rests: the peace that results from the Christ event is for those whom God has favored with his grace. This reading is found in the oldest representatives of the Western and Alexandrian text traditions and is the preferred one; the Byzantine text tradition, on the other hand, reads: “on earth peace, good will toward men.” The peace of which Luke’s gospel speaks (Lk 2:14; 7:50; 8:48; 10:5–6; 19:38, 42; 24:36) is more than the absence of war of the pax Augusta; it also includes the security and well-being characteristic of peace in the Old Testament.