THE GOSPEL OF CHILDHOOD
the circumcision of Jesus' and his
Presentation in the Temple (Luke 2: 21-40)
OF THE CIRCUMCISION JESUS \u200b\u200b'(2, 21)
Luke writes "And when eight days were carried out in-chief to whom he was to be circumcised, he was given the name of Jesus, who had been given by the angel before He was conceived in Breast 'fate this reference to the rite of circumcision by Luke wants to inform us of Jesus, besides the rite in which the child was subjected as a child any jew, even the imposition of the name "Jesus", as communicated by the angel and to Mary (Luke 1, 31) and Joseph (Matthew 1, 21).
Some information about the Jewish rite of circumcision have been given about the circumcision of John the Baptist (Luke 1: 59-63). Here
add only that circumcision was not used for the first time in the East by the Jews by God's command (Genesis 17, 9-14), because it is a practice used by a much older eastern people (Semites) is presumably for hygienic reasons and as a magical and propitiatory ritual to consecrate the deity the generative power by which life is transmitted.
Among the Jews, but it was from the outset a religious significance, that belonging to the people of God, bound to God by the alliance (Genesis 17, 2; Leviticus 12, 3).
THE PRESENTATION OF JESUS \u200b\u200b'At the time (2, 22-24)
In this passage Luke tells us that Mary and Joseph, meeting two precepts of the Mosaic Law: the commandment of the firstborn to the Lord of the offer, which according to numbers 18, 15 had to be redeemed at 31 days after birth, by paying five shekels, and the precept of the purification of Mary, Leviticus 12, 2-8 required the woman to do, presents itself to the temple within 40 days if the baby was male, or by 80 if female.
"And when the days were completed for their purification according to the law of Moses, whom he refers to the pronoun" them "? Grammatically seems to relate to parents who are the subject of the verb following "port". But, since no passage in the Old Testament is never mentioned or alluded to some impurities which he had entered his father at the birth of a child, it seems clear that the pronoun "they" refers to Mary and Jesus, the protagonists of the ceremony.
The term "purification" (greek: kaqari \\ ism \\ j = = katharìsmòs ransom, or simply atonement) was chosen because of Mary, but to agree better with Jesus (that is, the Septuagint to describe the purification of the parturient use the technical term "kathàeseos).
The law of Leviticus (12: 6-8) prescribed that the woman on the day its purification offered a lamb as a burnt offering of a year and a turtledove or a pigeon, but if she was poor, it was sufficient that offered two turtle doves or pigeons, just as he did Mary.
The ceremony of purification was carried out as follows: the woman came to the temple by the gate of Nicanor, the priest turns to the sprinkled blood on it and recited some prayers, then followed the established bid for the purification and the payment of five shekels for the redemption of the firstborn, which belonged to God (Exodus 13, 2:12:15; 22, 29, 34, 19, Number 3, 13, 8, 16-17, 18, 15). Why did Jesus, conceived by the Holy Spirit and the Son of God, and God himself, who was not therefore obliged to offer the Father or himself any ransom, and why Mary, who, having conceived with the help of man, did not contract any legal impurity to the birth of the Son, subjected to light common to all the firstborn sons?
probably because the mystery of the miraculous birth of Jesus and his divine nature was not to be revealed. On the other hand, the law is clear in this for all the firstborn (Numbers 8, 16) and Jesus was in this condition. For this reason, Mary and Jesus submitted themselves to the Law (Numbers 18: 15-16).
While Mary and Joseph were in the house with the baby Jesus, showed two striking facts.
THE APPEARANCE OF SIMEON AND ANNA IN THE TEMPLE (Luca 2, 25-38).
Viveva in quel tempo a Gerusalemme « un uomo di nome Simeone» (o Simone, ebraico: esaudimento?), di cui si dice che «era giusto e timorato di Dio », cioè osservante della Legge e pio, avanzato d'età, il quale aveva una fede talmente forte, malgrado le umiliazioni del popolo sottomesso ai Romani, «aspettava la consolazione d'Israele»; questa è un'espressione astratta per indicare Colui che i profeti avevano annunziato come "Consolatore, cioè il Messia (cfr. Isaia 41, 1.3; 66, 13; Aggeo 2, 7-9).
«E lo Spirito Santo era sopra di lui»: si tratta dello Spirito di profezia, che era tornato, dopo 400 anni circa, a risvegliare l'attesa messianica between Jews and prepare them for the coming of the Messiah.
Simeone A "had been revealed by the Holy Spirit that he would not see death before he had seen (with his eyes) Christ (ie, the Anointed One) of the Lord," see death "is a Semitic to say" die ". He
that day, inspired by the Spirit, was in the temple, "that is within the walls of the Temple (greek: Iero / n = Hiero, while the temple proper, reserved only for priests, was told nao \\ j = Naòs) and arrived there just as "the parents brought the baby Jesus," that as soon as you had just entered. He
, by divine illumination, including that the child was waiting for Israel so "if he took himself in his arms and blessed God," that thanked him for having privileged to not only see but also to touch and hold the baby in her arms, the Messiah.
it exploded in the song, called "Nunc Dimittis," the first words in Latin.
information about the authorship of Simeon of this song can be found in previous articles about the song of Zechariah (Benedictus) and Mary (Magnificat).
"Now, my (missing text in greek) Lord, you let your servant go in peace, according to your word: note the contrast between" Lord "(greek: Despo \\ thj = despotes, that is the absolute master and owner ) and "servant" (dou \\ Loj = Doulos servant = slave). Furthermore, "let him go in peace" in greek is the word "apolùeis", often used to indicate the release of a prisoner, the troops leave, the change of guard, but whose meaning is "Unbind" Simeone in fact, seems to consider death as a dissolution of laces, a liberation from the pains of life, and himself, since God is master of man, as an obedient slave ready to do his will.
"The word" to which Simon alludes to, is undoubtedly the one with which the Holy Spirit had declared that he would not die before he had seen the Messiah (Christ) the Lord. This promise had filled the soul di una tale gioia e pace, che ora non desiderava vivere più a lungo, avendo visto realizzate le sue speranze.
«Poiché gli occhi miei han veduto la tua salvezza»: "salvezza" (in greco: swthri/an = soterìan), poiché nel Messia si realizzavano tutte le promesse messianiche e si accumulavano tutte le benedizioni della redenzione.
Ma questa salvezza è detta "tua", perché Dio ne ha formato il disegno e tutto ha fatto cooperare al suo adempimento (Romani 3, 22).
«Che hai preparato dinanzi a tutti i popoli»: quindi, non solo per gli ebrei, come avevano annunziato anche i profeti antichi (Isaia 2, 2-3; 11, 10 ecc.; Ezechiele 16, 61; Amos 9, 12; Michea 4, 1-2 ecc.).
"To be a light to enlighten the Gentiles and the glory of thy people Israel": the savior was "light" for the Gentiles, which lacked the supernatural revelation, given to Jews by the truth that he preached (2 Corinthians 3: 14 - 18), and showed them the way to peace was "glory" instead for the Jews because the Messiah came from them.
"And the father and mother were amazed at the things she said to him (ie their child) 'this wonder came to witness their extraordinary harmony on the same subject from acts occurring in various environments and the words those from different people (angel, Joseph's dream, messaggio ai pastori, e le affermazioni di Simeone).
«E Simeone li benedisse (cioè si rallegrò e congratulò con loro, chiamandoli "beati") e disse a Maria, madre di lui: Ecco, questi è posto a caduta e rialzamento di molti in Israele»: è chiara l'allusione a Isaia 8, 14-15.18; 28, 16.
Chi crederà in Cristo otterrà salvezza ("rialzamento"), chi non crederà cadrà e si perderà (Romani 9, 33; 1 Pietro 2, 6-8).
Questa della "pietra" è la prima delle immagini.
«E per segno a cui si contraddirà»: è questa la seconda immagine o paragone.
"il segno" o vessillo si innalza per annunziare un avvenimento o segnalare un pericolo, and around it all come together. Christ will be a sign for humanity, as will the Jews: all before Him must take up their position, or for or against him.
as a "sign" that divides humanity into two camps, the Messiah will ensure that "the thoughts of many hearts may be revealed", "thoughts" (greek: dialogism \\ i = dialoghismòi) shall be construed as good thoughts , evil, evil intent.
"And yourself a sword will pierce your soul 'is the third image or comparison.
"The Sword" (greek: a = r ¢ ¥ onfai romphaia) is the double-edged sword, sharp and penetrating that it is usually identified with the Word of God (Revelation 19, 13, Hebrews 4, 12). This way, on Mary, is in a context that relates to "thoughts", and evil to boot, then it seems that the "sword" will serve to lay bare the thoughts of Mary. Even
it, in fact, during his life, was subject to doubts about his son, whether or not the Messiah (cf. Luke 2, 50, Mark 3, 21.31-35, Matthew 10, 36, John 7, 5). So these words prophesy the suffering of Mary along with Jesus
In that time he lived, "even Anna" (Hebrew: Grace, mercy), "prophet" (as Mary, the sister of Moses, Exodus 15, 20, as Deborah, Judges 4, 4, as Hulda 2 Kings 22, 14, 2 Chronicles 24, 22), and then knew and preached the future and defend the law of God in his speeches and interviews, taking up the vice and encouraging virtue, "the daughter of Fanuel (Hebrew side of God), of the tribe of Asher, the which was very elderly, "that is very advanced in years. "After having lived with her husband seven years of her virginity, she was widowed and had reached the eighty-four years" is an expression that makes it uncertain whether it wants to say that was 84 years old, or if she had lived 84 years after the death of her husband with whom he had been married seven years (in this case 84 of widowhood, and seven of marriage, fifteen or more 13 of virginity, would give an age of 106/104 years.
"She is not departed from the temple, serving God night and day with fasting and prayers, according to some Anna would live together with other women in a housing attached to the temple courts, because it involved certain services (" hard 38 8, 1 Samuel 1: 22, Number 4, 23, 8, 24), but it seems best to assume that it means that Luke spent most of his days in the temple, having devoted her entire life to the Lord in prayer and spending day and night and fasting.
"coming up at that hour" where they were Simeone, Mary and Joseph with baby Jesus, "she too praised God," was fulfilling the prophecies because the sending of the expected Messiah, "and spoke del bambino », cioè del Messia, «a tutti quelli che aspettavano la redenzione (cioè il redentore) di Gerusalemme » (altri leggono: a tutti quelli che in Gerusalemme aspettavano la redenzione).
(vers. 38-40) Maria e Giuseppe « come ebbero adempiute a tutte le prescrizioni della legge del Signore, tornarono in Galilea, a Nazareth, loro città». Secondo il Vangelo di Matteo (2, 1 seg.) avvennero poi altri vari fatti (visita dei Magi, strage degli innocenti, fuga e ritorno dall'Egitto e dimora a Nazareth) che Luca non narra. Or i fatti narrati da Matteo debbono essere avvenuti subito dopo la presentazione al tempio, e così noi li tratteremo.
Luca poi conclude, dando un laconico accenno the childhood of Jesus of Nazareth, and says: "And the child grew and became strong, filled with wisdom and the grace of God was upon him." So describe your intellectual development (greek: sofi / a = sophia) of Jesus, the physical (= greek huÃcanen eùcsanen) and moral (greek xa / rites kàriti =) from the first months to 12 years.
addition, the phrase "and the grace of God was upon him," said he stood out among the other children for the gifts and graces, who showed everyone how it was God's favor
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