SECTIONS OF LUKE 2 AND THE BIRTH OF YESHUA BY THE KG TEXT
HEBREW SCRIPTURE REFERENCES IN LUKE 2 AND SOME “KEYS” TO OPEN UP MORE FOR YOU
Here is some of the “key” Hebrew Scripture and Jewish content of Luke 2 often overlooked.
* Connectedness with David Lk. 2:4; cf. 1:32. Cf. Mt. 1:1, Rev. 22:16; RCS opens/ends showing Yeshua’s connectedness with David. Cf. also Rev. 3:7; especially Rev. 5:5.
This is extremely important in understanding Yeshua’s ongoing Biblical connectedness as still part of the whole of the Jewish People!
Western Tradition “severed” this; and, in the process, severed your primary connectedness and obligation to the Jewish People and your Jewish brothers cf. Gen. 9:26-27, 12:3, 26:2-6 v.4, 27:28-29, etc. (“Shem” “Name” Gen. 9; Abraham is descended from Shem. The Name LORD will be made known exclusively to and through Abraham’s descendants. Cf. Ex. 6:2-8, Dt. 4-7, Ps. 147:19-20 etc.; cf. Rom. 11:17-24, 15:25-28; esp. v.27(!), Eph. 2:17-22; cf. 3 Yochanon v.7-8!).
Cf. Yeshua’s connectedness with David “in the middle” of the RCS Rom. 1:3, 9:4-5, 2 Tim. 2:8, etc.
“Key” – note 2 Timothy is Paul’s last Letter. Does Paul see the Mashiach as “JC” or as Yeshua?
* Appearance of the angels Lk. 2:9 – cf. Ezk. 1:1-5. Very major events on Earth and the direct involvement of the LORD are found in the Hebrew Bible. These especially also are directly to or witnessed by the Jewish People, (after the appearance of Abraham Gen. 12, and the eventual formation of the Israelites).
* Extreme Significance of the name Yeshua – and, that the name is given Yeshua by God (as it is given through the angel who tells Miryam what her son will be called) Lk. 2:21; cf. 1:31.
“Key” question: Would the angel have given a Latin-based name to Miryam, a Jewess of the Galil (“Galilee”; northern most section of Israel)? If so, based on what?
* Torah observance of Yeshua’s parents vss. Lk. 2:22-24
*Jerusalem v.22
“Key” – Luke begins and ends his Gospel relating events in Jerusalem and around the Temple 1:5, etc. Cf. 24:50-53. There are 30 verses in Luke that specifically reference Jerusalem; more so than the other Gospels, including Mattityahu (“Matthew”)!
*There are no references in Luke to the Universal Assembly.
* The Temple
“Key” – The Torah observance and the other events at the Temple in Lk. 2 are unique to Luke.
“Key” – If Luke is “the writer to the Gentiles”, what is the significance of recording these events for a “Greek/Gentile audience”? Why Luke? Wouldn’t Matthew seem to be the logical place to record these events?
* The Big Picture about salvation and redemption vss. 25-32, 38
“Key” – Do Shimon and Anna speak in terms of the individualistic salvation of the individual, and of the salvation/redemption of “me”; or, of “we”?
Were they expecting Israel’s Mashiach to save them on an individualistic basis?
Were they expecting a foundational shift from a focus on Israel, to, “the Gentile Church”?
Does Shimon think that the Mashiach being light to the Nations means “it’s the beginning of the Gentile Church”?
If so, where are the references to it in Luke, ” the Gospel to the Gentiles”? (Note – Mark is originally written for a Roman audience, according to commentators).
Where – exactly – in the Gospel is the actual shift away from Jerusalem, to an Institutional Gentile Institution rooted in Athens/Greek – Rome/Latin?
For the real purpose of the Assembly cf. Eph. 3:9-10, please see our audio recording The Real Purpose Of The Assembly Eph. 3:9-10, in the General Topics A-Z teaching window under A Assembly on this website.
Paragraphs According To The KG Text
The Birth of Yeshua Lk. 2:1-7
The Shepherds and the Angels Lk. 2:8-21
Presentation of Yeshua in the Temple in Jerusalem Lk. 2:22-38
Return to Natzeret ( “Branch/Shoot” “Nazareth”) Lk. 2:39-40
Yeshua as a youth in the Temple in Jerusalem Lk. 2:41-52
Hebrew Scripture References In Lk. 2
The Birth of Yeshua Lk. 2:1-7
No Hebrew Scripture references listed.
However one should carefully note the references to the city of David, and Joseph as being out of the household of David. Luke’s KG (ek) significantly expresses this as “out from within”; not “separated off from the outside of “, and shows Yeshua’s earthly father Yoseph (“Joseph” “gather, remove from inappropriate place”; add”) as of the house of and of the father David (Luke’s Hebraic KG rendering). Luke’s “ek” “from” is used to indicate to his audience, “source”, “beginning”, and “movement”.
“Key” – Luke very deliberately does not use “apo” “of/from”, because apo is used in part to show “separation/separation off from the outside”.
“Key” – Whenever Yeshua is referred to as “of/from” the Jewish People, it is always “ek” “out from within/source/beginning/movement”; never “apo“, “separated off from (the) outside of”!
Also very noteworthy: Rachel, mother of Jacob’s son Yoseph, named him so because Yoseph’s birth removed a disgrace from her Gen. 30:23; the husband of Miryam, Yoseph, did not act so as to bring disgrace on his betrothed Miryam, even though she was pregnant but not yet married. This, in a culture where her situation normally would have been seen as very disgraceful!
The birth of Yeshua!
In short: Yeshua’s birth is no “new NT” event; but rather; is actually, the continuation through the Scriptures of what the LORD said he would do for His People Israel!
This now comes to its first fruition through Yeshua’s birth, as his being part of the whole of the Jewish People.
Things come to their full fruition upon Yeshua’s return in his divinity – and the Jewish People then as a whole – will recognize Mashiach cf. Zech. 12:10 and surrounding verses.
Until then, the opportunity to see the light of the LORD, to be brought into the Kingdom, to become part of the People of God, to become beloved little children of a loving and caring (!) God, and to live for God – rather than for Self or as the World lives – is extended to the Gentile who puts their steadfast trust in Israel’s Yeshua.
Yeshua Biblically is not separated from Israel. In short Yeshua is actually idealized Israel; he is the actualization and ultimate concrete reality, of ideal Israel cf. Ish. 42-49. The expansion to the Gentiles and their inclusion AS Gentiles, Yeshua now makes possible.
Though in Luke we see Yeshua as the occasion arises, extending himself to the Gentile, to the Gentiles as a whole, outreach is done through his fellow Jewish brothers cf. Lk. 5:10, 9:1-2 Mt. 28:18-20, Yochanon 4:22, 17:20, Acts 9:15 etc.
Yeshua’s birth does not begin the process of “fulfill” the Hebrew Bible in the sense of ending it; rather his birth continues and now makes possible, the “filling full” of it! Cf. Mt. 5:17-20.
The connection also of Yoseph with David is extremely “key” because of Yeshua’s very very close connectedness with David!
Cf. Mt. 1:1, v.5, Rom. 1:3, vss. 9:4-5, 2 Tim. 2:8 – and note that it is Paul’s last Letter; note especially Rev. 3:7, 5:5, 22:16.
Cf. also Lk. 1:32!
The Israeli Shepherds and the Angels Lk. 2:8-21
No Scriptures listed.
For the presence of the angels and their shining Lk. 2:8 cf. Ezk. 1. Note also – as here in Lk. 2 – cf., the completely unique revelation of the LORD in a very bold and vivid way to the Jewish People as a whole, at Mount Sinai Ex. 19, 24; cf. Ex. 20:18-22, cf. Dt. 4:10-15.
Yeshua is Presented at the Temple in Jerusalem and His Parents Do So According to the Torah.
Lk. 2:21 – Gen. 17:12, Lev. 12:3
Two tremendous “keys” here:
Both the names of Yochanon the Immerser (English “John the Baptist”) and that of Yeshua are not given them by their parents; but rather – very significantly – given to them by God!
Thus Yeshua’s name must be Hebrew; cf. Dt. 17:14-16, v.15 . We say this very sensitively, while we must hold to truth and to the facts, we understand why followers would refer to Yeshua as JC; yet the Truth is, he can only be Yeshua.
Only in Hebrew do we get the depth of meaning of the name; from the verb including the meaning/usage “grant essence of existence”, “grant vigorous existence”, and, “as much of the essence of God that man can comprehend has been revealed”.
Note that Torah is referred to as “of the LORD” Lk. 2:23-24:2.
Torah means Teaching, Direction, Revelation, Law, Instruction, “guidance”; and more deeply “absorb seed in order to promote growth”.
KG has nothing close to the full meaning of the Hebrew and so the word nomos “law, customary way of doing things” was used. Unfortunately over time the latter meaning became lost and the word was seen only as meaning “Law”, in a Western legal code sense.
The LORD Himself is the Author of the Torah!
Cf. Ex. 19:6-7, Ex. 20:1, Ex. 24:12, 31:18, 32:15, 34:1-7, Num. 36:13, Dt. 5:19-21, 6:1-2, vss. 4-5, Jsh. 1:5-9 et al. et al.
Cf. Mt. 5:17-20, 7:21-24; cf. Lk. 4:4,8,12; cf. 10:27-28; on Paul, cf. Acts 21:20-26, 24:18, 28:17 et al.; cf. Rom. 7.
Cf. what Yeshua says about the Torah Mt. 5:17-20, esp. v.18.
If God forbid(!) the smallest letter was removed, there could be no Name LORD, Yeshua, Israel, Jerusalem, Judah, or Jew!
Luke twice in 2:23-24 refers to the Torah as being Kupiou (“Kuriou”) “of the LORD”.
The 2nd use is particularly significant. Why? Both uses indicate “of” meaning the LORD is the Source and also is Possessor of the Torah.
In 2:23, Luke’s KG “written” in “written in (the) Torah” indicates not “written in the past”; but rather that its Teaching, Revelation, Law, Instruction, guidance, is in effect at the time Luke writes. Luke’s KG indicates a legal document whose force still remains. KG has no word to express what the Torah more deeply and fully is. Yeshua’s parents though understood and approached what they were doing as explained immediately above; but not – at all – according to what is limited to by KG’s limitations when it comes to the Torah. Yeshua’s parents Yoseph and Miryam, as 1st-century God revering, pious Jews of Israel, think Torah; not “the Law”, as Western Tradition which unfortunately has no understanding of it’s true meaning and essence.
David’s greatest son Yeshua illuminates that essence in the Teaching On The Hill Mt. 5-7:24; cf. esp. 7:12, vss. 21-24, v.23.
In Lk. 2:24, Luke’s form specifically refers “to the Torah”. He deliberately use the form that specifically indicates here that the Torah is (of) “personal interest” and (an) “advantage”, and a different form to indicate “of (the) LORD”.
Meaning that though there is the legal dynamic to it, the Torah is specifically referred to here by Luke in terms of specific “personal interest”, “advantage”, and, that (the) LORD is “absolute(ly) the Source of and in possession of Torah.
We thus find nothing in Luke – here or even later on – that Yeshua’s coming somehow signals “the end of the Torah” (God forbid)!
In short: there is absolutely nothing here that indicates Luke saw what Yeshua’s parents had done with Yeshua and with themselves – most especially Miriam – as some type of “legal law burden” they need to be “free from”.
Just the opposite! More deeply It is seen in terms of its spiritual dynamic. As we pointed out in our audio teaching Luke uniquely writes of these events in the Temple!
The deeper question to ponder is: what is the significance of the Ruach Hakodesh inspiring the one seen as “the writer to the Gentiles”, Luke, to uniquely give us the account at the Temple Luke does?
It seems clear that one reason must be that a totally Jewish People identified with and a totally Torah observant, Jewish Yeshua Hamashiach, prevents Yeshua from being misconstrued to Gentiles as a “savior son” modeled along the lines of the paganism Gentiles knew/practiced.
It must then be noted; Yeshua is not – at all (!) – presented as either some type of “completely brand new” Mashiach, nor a lone, isolated individual, detached from any people, who no one expects (such as the Gautama “Buddha” or Mohammed); yet who “claims” either to have been sent by or had a “vision or visit by God”.
In part we would posit that Luke writes as he does because the preponderance of evidence in Luke showing a Torah – Jewish People – Hebraic and Jewish Yeshua, shows it is really about the filling full of God’s unique covenants with Israel, and that His Plan is to be expanded to and for the Gentiles – as Gentiles.
The inclusion of the Gentiles however in no way means they take over/replace Israel or the Jewish Brothers of Yeshua. The inclusion of Gentiles though – very clearly from Scripture(!) – means, the exclusion of the ways of the Gentiles.
This is not only replete throughout the Torah and the Prophets; it is also – very much so in the Gospel and the RCS.
Cf. esp. Rev. 2-3!
Cf. Mt. 5:46-48, 6:7, 6:31-33, Mk. 10:42-43, Lk. 12:29-31:7, 1 Cor. 5-6, 11:16 on, chapter 14, 2 Cor. 6:14-7:1, 11:3-4, Col. 2, Eph. 4, 2 Pet. 1:16, Judah, 3 Yochanon v.7.
Yeshua nowhere holds out the ways of the Gentiles as those to be followed; in fact just the opposite! Cf. Mt. 5:47, 6:7 (both use “ethvikoi” “ethnikoi” “pagans”), 6:31-33 v.32, Lk. 12:29-32 v.30, 22:25-26; cf. Acts 15:19-21, 1 Cor. 5:1, v.11, 6:15-20, 2 Cor. 6:14-7:1, Eph. 4:17, 2 Pet. 1:16, 3 Yochanon v.8; cf. esp. Rev. 2-3 Yeshua’s admonishing rebuke against 7 assemblies of Gentile followers, who have in part incorporated in the thinking, ways, and practices of the pagans!
As we opened up a bit in our audio on Lk. 2, the overwhelming preponderance of references to Jerusalem are by Luke – 30 vss. (+ 56/57 vss. in Acts) – rather than “the Gentile Church”. There are – in fact – no references to the Universal Assembly in Luke! Further; Luke’s Gospel begins and ends in Jerusalem and in the Temple. Cf. Lk. 1 and 24:50-53.
Where then, is the “moving away from the Jews, away from Jerusalem, away from Judaism, and the beginning of the expansion to the Gentiles, meaning the de facto establishment of the “Gentile Church” – “Replacement Israel” – that Western Tradition foists upon followers?
On the importance of the Covenant of circumcision, and Yeshua’s being brought into it cf. Gen. 17, Ex. 4:24-26, Ex. 12:48-50, Joshua 5:2-8.
In short: circumcision is symbolic that even that most personal part is of God and to be used for a holy purpose.
In short: circumcision on the 8th day represents 1 past 7; 7 being symbolic of spiritual perfection. The Eighth Day is the first day of the second week of the male child’s life and represents that now he can begin to “go beyond” in living and serving the LORD.
The rabbis astutely and correctly point out: Yitzchak (“Laugh” “Isaac”) was conceived after Abraham underwent circumcision.
Mt. 1, Yeshua is descended from the Patriarchs as all Jews are. Cf. Lk. 3:23-38.
Cf. also 1 Cor. 7:17-21 on circumcision.
In short: the issue of circumcision in Galatians has to do with those Jewish Brothers who sought to impose it on new Gentile followers as being required for salvation. That is why Paul is so extremely adamant on the topic as he is in Galatians (Cf. Gal. 5:12!). Cf. Gal. 2:7-9. We should note Paul speaks of his circumcision as part of his own Jewish background Phpn. 3:5. Cf. 2 Cor. 11:22.
Lk. 2:22 – Lev. 12:3, v.6
What is translated purification is from a very key Torah concept predominantly found in Leviticus and meaning in part absolutely pure and spiritually balanced; able to ascend the highest spiritual heights.
It more often is translated “clean”. The KG word used to translate it “kathariso” is found in various forms 68 times in the RCS; predominantly in the Gospel.
Cf. Yochanon 15:3 and also especially 2 Tim. 2:21 where Paul’s particular KG indicates an “inner purification”; the context referring to doing an “inner purification” from wrong teaching should be noted!
“Clean” is found 4 times more often than “lalein glossai” ” speaking tongues”. (The KG does not use “in” and is found 16 times in the RCS; none in the Gospel).
The KG word generally translated “unclean” “akathariso” is found about 45 times in the RCS. In the Hebrew Bible it more deeply means pollutions and contaminations; entangled in pollutions and contaminations; loss of freedom because of being entangled in pollutions and contaminations like an animal entangled in a net (which thus has lost its freedom).
Lk. 2:23 – Ex. 13:2,12,15
There is technically no word in Biblical Hebrew “sacrifice”. What is translated from Hebrew as “sacrifice” comes from the verb “nourish” and has the deeper meaning ” to act for a higher spiritual purpose”.
The pagan gods required a “sacrifice”; the LORD does not! Cf. Mic. 6:8.
God does not need “sacrifices”; cf. Micah 6:6-8. Yeshua’s atoning death is not a “sacrifice”; it was, “to act for a higher spiritual purpose”, and makes that possible for his followers! As well as, removing any enmity between God and Man that Man had caused.
Cf. Lev. 16; cf. Rom. 5:12-21 and note that Paul actually speaks positively of what Yeshua did; rather than, just negatively about what Adam did and its consequences.
Lk. 2:24 – Lev. 12:8
Miryam bringing a pair of doves rather than a larger animal indicates she was poor.
“Jonah” in Hebrew means “dove”.
Shimon Speaks About The Infant Yeshua Lk. 2:25-34.
Lk. 2:25 – Ish. 40:1, 49:13
Note that Shimon (“Simeon” “Heard”; cf. Gen. 29:33) had very godly character traits; and that he seeks the consolation/comfort of Israel; not his own individualistic salvation.
Luke’s KG indicates Shimon was serious and devout in his spiritual Jewish practice.
Note also: Shimon speaks by inspiration of the Ruach Hakodesh Lk. 2:25-26.
Luke’s KG regarding the Ruach is very Hebraic in form, expressed by the repetition “of the Spirit of the Holy”, used here also to convey something both specific and “absolute”. Luke’s uses “the” probably also to indicate he speaks of the Ruach in terms of being “one of a kind”(called “monadic”).
Luke’s KG “consolation” in v.25 is a form of/directly related to what is translated “Helper”, referring to the Ruach Hakodesh, Yochanon 14:26. It could also though be translated there by “Counselor”.
Yeshua’s Hebraic original though would have been “mediator, advocate” cf. Iyov (“Job”) 33:23.
Very fascinating is that this word is the word in Hebrew in Israel today for a “defense attorney”!
In Lk. 2 :25 “consolation” is made up in KG of “alongside” and is related to “call”, which is used in KG with “para” “alongside” for “encourage”. Cf. 1 Thess. 4:18; in KG “come alongside and call”, (translated “encourage”) back and forth (the KG is “reciprocating”) each other by means (which) specifically refer to these words”.
The Greek translation of Ish. 40:1 very interestingly uses the exact KG word and form as 1 Thess. 4:18 “encourage”. Its form indicates “(right) now it is imperative to do this”!
In Ish. 40:1 the KG “parakaleite” “do it now it’s imperative” regarding encouraging/comforting Israel, is the closest to the Hebrew “comfort”, which is in a form that expresses intense action.
In Ish. 40:1, it is also with the idea of repeatedly doing so. That it be “repeatedly done” ( not to be confused with “continuously”; that would be a different form), is seen by the back to back repetition of “comfort”. Back to back or other types of repetition (such as themes) is classic Hebrew usage. We should note Yeshua’s Hebraic ” amen” “amen,” in Yochanon!
Regarding the idea of ” defense attorney”, that is the word used in Israel today for a defense attorney.
Shimon no doubt thinks Hebraically and is thinking of the Hebrew word “comfort”; thus the 2 Yeshayahu (“the LORD He saves, delivers, grants victory” “Isaiah”) references.
You should know the unique alliteration and meaning between the names Yeshua and Yeshayahu; no coincidence that Yeshua reads from Yeshayahu in Lk. 4:18!
Lk. 2:30-31
Ish. 40:5 LXX ( Septuagint; “70”, from the first translation of the Hebrew Bible into Koine Greek. Said to have been done by 70 Jewish Sages at the request of a KG speaking king).
Luke probably used the Greek version would be familiar to his KG speaking audience.
There is no reason to think Shimon in Jerusalem would have used KG rather than the Hebrew.
Lk. 2:32 Ish. 42:6, 49:6; 46:13
“Revelation” here in KG is a form of Revelation that is the first word of that Book.
It means ” to open something up and reveal what is inside”
You should note that the second half of the verse is connected by “and” with “light to revelation of Gentiles and “glory of (the) People of You Israel”.
Note: Again we see the Big Picture regarding Israel.
Shimon does not speak in post-Biblical Western terms of the individualistic salvation of the individual; does Yeshua somewhere make a sea change to that? If so, where in Luke would we find it?
It is “key” to remember: Yeshua lived in a very “we” culture; not a Western “me” culture”!
62% of the references to “you” in the KG RCS are addressed to “you – plural”; not “you – singular”.
There are 778 more uses of you plural; as well as 865 uses of “we us our”!
If there is a “me” model for God’s children in Scripture, or a “JC and me and no one tells me what to do” in Luke, where would we find it?
Shimon cites from Yeshayahu (name was explained above, “Isaiah”) regarding the Big Picture dynamic of the inclusion of the Gentiles, as Yeshua will in Lk. 4:18.
Light is a particular emphasis of the Hebrew Bible; found as early as Gen. 1:3!
Yochanon’s particular use of “light” reflects his “Hebrew heart”!
Lk. 2:34 Ish. 8:14
Lk 2:36
Anna as a prophetess.
The first one is Miryam’s namesake Miryam, sister of Aharon and Moshe cf. Ex. 15:20-21.
Overall their mission function purpose is not primarily “predicting the future”; but rather, to turn the People back to God and to His Torah!
Keeping the community on track with God is why Paul hopes for prophets to be raised up among the Corinthians 1 Cor. 14!
The prophet/prophetess of the Bible has an especially very close relationship with the LORD, and so also lives a life of a very high level of holiness and very high spiritual level.
Lk. 2:38 Ish. 52:9
The Return To Natzeret (“Nazareth”) Lk. 2:38-40
Lk. 2:39 Note again that the reference to the Torah is that it is of LORD. Luke’s KG is as direct and very specific in referring to the Torah as can be expressed; no doubt to emphasize to non – Jews that what was done at the Temple was in no way of the pagans (God forbid!), but rather of (the) LORD, which is how expresses it in KG.
From Natzeret to Jerusalem is about 85 miles, the distance of Boston to Springfield.
However that is in a straight line; far too difficult to do in Israel’s especially rugged, very steep and hilly/steep and deep valley terrain in the middle of the country.
Typically pilgrims to Jerusalem from northern Israel went along the western side of the Kinneret (“Sea of Galilee”; kinneret from “kinnor”, the small harp David used. The Kinneret is shaped like kinnor), south through the Jordan River valley, passing through Yericho (“Jericho”), a mile northwest of the northwest corner of, in Hebrew, the Salt Sea (“Dead Sea”).
From there they made a steep ascent from 1,200 feet below sea level to 2,400 feet above, in just 18 miles!
They would arrive at the top of the Mount Of Olives; turning to their right they had a spectacular and panoramic view overlooking the Kidron Valley and the East Gate and walls of Jerusalem, a mile away. Cf. Lk. 19:41.
Jerusalem is prominent in Luke as in the Bible as whole; over 700 references!
In Rev. 21 Heaven is consistently described in specific terms as being Jerusalem. Cf. especially Rev. 21:2,10 where Yochanon’s KG rendering uses a very specific limiting the focus form in order to be as specific and focused in exactly on Jerusalem as possible!
All the references in Rev. 21 to the City are specific; some in the absolute sense, others in which “the city” is “the subject” discussed.
Why is this so very vital to your understanding, especially regarding Luke?
The late 4th/early 5th century hugely influential Gentile leader Augustine said – completely and totally unsustainable by the KG text – that “the new Jerusalem” was an “allegory”. Meaning, it “actually” means the Institutional Gentile Assembly on Earth.
This frankly was blasphemous! It is a complete disregard for the KG Text! It says in effect the Text does not say what it says; it says what fits our Agenda.
This then shifted everything away from the Jewish People and a Hebrew-Jewish based model, to that of “the Gentile Church”.
That shifted the followers focus, loyalty, deep connectedness, and spiritual and material support, away from your Jewish Brothers, and your fellow Gentiles as well, from the actual Biblical model, to that of the Traditions of Western Gentile Men.
Absolutely everything became completely “re-cast” from what it either actually was or intended!
It means that Luke’s Gospel went from the fruition and completion of the Good News to Israel by her Mashiach Yeshua. The expansion to include the Gentile to “now”, a moving away from Israel to the Gentiles; and, the abandoning of any and all things Hebrew-Jewish, to the ways and the Institution of the Gentiles.
It meant Yeshua – the name given by God through His angel – became re-cast as a de-Hebraicized de-Judaized Westernized “JC”.
His mother Miryam becomes recast as “Mary”, her other sons Jacob and Judah as “James” and “Jude”. The Hebrew Scriptures become “OT”, the Torah, “the Law”, etc…..
Yeshua’s very positive Gospel “we” message that includes concern for the individual, particularly in Luke goes by the wayside for Augustine’s focus on “the total depravity of “me”, who needs to get saved because I am on my to the fires of Hell”.
Today the “fire and brimstone” is largely gone; but the focus remains on the Institution and “me”.
As above, Luke had a particular focus on Jerusalem; there is not a single mention of the Assembly.
Just as there is actually no “Heaven or Hell” in the Gospel.
A “key” to keep in mind: that the expansion away from Jerusalem to the Gentile is physical – not spiritual!
Jerusalem is moved away from only physically; and just in order to reach those outside Israel. There is however no outreach by the Jewish Brothers to reach out to the ways of the Gentiles, and to incorporate in, the ways of Gentiles. Cf. Acts 15.
Note: As above, what Luke really shows is the concrete fruition of the LORD’S covenanted promises to Israel through her own Mashiach, Yeshua.
Luke shows an expanded outreached to individual Gentiles who through steadfastness in Yeshua and after Yeshua Ascends, through the work initially of his personally chosen fellow Jews of the Galil (“Galilee”) Lk 5:1-11 cf. Yochanon 17:20; cf.4:22 etc., who are brought in.
This process begins with the “mingled multitude” that comes up out of Constraint (“Egypt”) with the Israelites Ex. 12:38.
The LORD lays out the parameters of exactly who cannot – and who can, participate in the Pesach (“Passover”, from a verb ” to skip haltingly”) in Ex. 12:43-50.
In Ex. 12:43 -45 the LORD expressly prohibits the “outsider, stranger; foreigner”, the “purchased servant” and the “hired worker/resident alien” from eating of the Pesach.
In Ex. 12:48-49 the LORD allows, in short, the “sojourner” the “fellow traveler” to eat of the Pesach. This is the individual who casts their lot with the Israelites.
They however must undergo circumcision.
For those who do, the LORD makes it clear; a single law/teaching for the native born; and in connectedness for the “sojourner (who) sojourns in your midst/among (all of) you”. Ex. 12:49.
In short, the LORD shows tremendous and very great concern for the sojourner; and, that they be treated very fairly and as equals (with a couple exceptions; the High Priest cannot marry one).
The rabbis point out that some 36 times in the Torah the LORD speaks of or about the sojourner, and is adamant that they be treated fairly!
(Jewish religious law prohibits those who join in with the Jewish People from being reminded that previously they had not been part of the People).
In Luke we see the beginning of an active outreach to individual Gentiles. Jews in/from Israel were already engaged in outreach to Gentiles. Paul’s method of outreach 1 Cor. 9:19-23 he in fact bases on an earlier well known P’rushim (“Separate Ones” “Pharisees”) model! (Cf. Acts 23:6; another truth hidden from you!).
The difference now is that the Gentile – as a Gentile – has a particular mission – function – purpose! Cf. 1 Cor. 7:17-21; cf. especially Rom. 11:11!
One might think, “Interesting; but what has this possibly to do with Lk. 2”?
Everything! How?
In Lk. 2:41-43 Yeshua’s parents go to Jerusalem for the Pesach – as was their religious practice as the Torah instructed Dt. 16:16-17. Yeshua is with his parents, and now 12 years old and having grown stronger and wiser. He was almost an adult; life expectancy was only about 40. His mother Miryam gave birth to him at no more than 16 or 17.
In Lk. 22 Yeshua has already returned – for the last time – to his beloved Jerusalem cf. Lk. 19:41.
Again; for Luke, Jerusalem is prominent!
There are 139 references to Jerusalem in the RCS.
The overwhelming number of the them by Luke! 30 verses in Luke’s Gospel, 56/57 in Acts. A total of 85/86 verses of the 139 references to Jerusalem are by Luke.
This, by a writer of Scripture, inspired by the Ruach Hakodesh, whom Western Tradition typically portrays to you as follows. “Luke writes about the movement/breaking away/leaving behind of Christianity away from Judaism and away from Jerusalem; now focusing on outreach to the Gentiles and the early establishment of the (Gentile) “Church” apart from “the Jews” “the ways of the Jews”, especially “the Law” and “Jerusalem”.
Subtly or not so, you are told/”taught” to, “put all this OT/Hebrew/Jewish stuff in your rearview mirror”.
An evangelical scholar writing on the Jewish based teaching of Yeshua, writes this in his Introduction.
“A world renown evangelical scholar opens the first class of the semester with “to be a good Christian you have to kill the Jew inside of you”. A female student raised her hand and said “do you mean JC”?”
The number of references in the good doctor’s Gospel to the Universal Assembly? Zero – zero…..
30 references to Jerusalem – 0 to the Universal Assembly.
Overall in the RCS then, there are 139 references to Jerusalem: and less than 30 to the Universal Assembly.
You should please note: Luke’s Gospel ends with the Taught Ones being blessed by Yeshua before his Ascension Lk. 24:50-53.
What does Luke close his “Gospel to the Greeks\Gentiles” with? That the Taught Ones returned to Jerusalem “…meta xapas (“xaras”) megalns (“megales”) ” gathered together in fellowship with mega joy” Lk. 24:52. This is put at the verse’s end for emphasis!
Luke’s Good News ends in a totally Jewish way!
The Taught Ones return to Jerusalem – after their Jewish Mashiach blesses them in the Hebrew Bible-Jewish way, with uplifted hands and for “them”; in the collective sense rather than individualistically. “They were through all (i.e., continually) in the Temple and their manner was such that they kept praising the God”.
Do we see anywhere where the Jewish Brothers “now” think of Yeshua as the post-Biblical de-Hebraized de-Judaized “JC”; and, that they are to abandon Jerusalem spiritually in the process of the expansion to the Gentile?
Did they think Yeshua had made a “brand new Testament” at the last Passover Seder (Order) Lk. 22; or, that he made a “renewed new in quality
Covenant”? Clearly the latter; Luke’s KG, using a form of “kainos” “renewed, new in quality” clearly communicates that the Jewish Brother that communicated this undoubtably understood Yeshua to be speaking of a renewed Covenant.
Further; Yeshua continues to “safeguard by observing; protect, distance from danger” the Torah. Yeshua had clearly been open to the Gentile or Samaritan (part Jew through intermarriage). Yet, he invites no uncircumcised foreigner – or strange foreignness (the Taught Ones would have been very animated at either!) to the Pesach.
It is the eleven fellow Yidden (“Jews”) of the Galil and one from Judea (Judah “Judas”; given history a good thing he became de- Judaized!) who hear the renewed Covenant – and with whom it is made!
As we pointed out above(!); there is no reference to the Universal Assembly in Luke. The Covenant – not “Testament”, which is from Latin – is not made with “the Church”!
The real purpose of the Assembly is found in Eph. 3:9-10. Please see our audio in General Topics A-Z, A (Assembly) for more.
We should carefully note the following: there is no outreach to a Gentile Nation or Nations, for the purpose of that Nation either to “replace” the Jews or for that nation or nations, to provide the model and basis of following Israel’s Mashiach!
“Key”: The LORD Himself expressly prohibits Israel from setting over themselves, “(a) man (of) foreignness” cf. Dt. 17:14-16 v.15.
In fact there is nowhere in the Hebrew Bible where “foreign/foreignness” is seen as a positive; in fact just the opposite!
Lk. 2:32 Ish. 42:6, 49:6
As we mentioned light is a key theme in the Bible and found as early as Gen. 1:3.
Ish. 42-49 are called the Servant Songs.
Western tradition focuses on them because of the Prophecy to the Nations.
However a tremendous “key”- and of great significance – is that in those Servant Songs we see a very close identification of the Servant with Israel. This is to the point that at times it’s difficult to distinguish exactly which one is being spoken of!
We should note that Isaiah 42 begins with a reference to Jacob, referring in context to Israel.
We must also quickly point out that the name Israel is given to Jacob by the angel (Hebrew “man”) he struggles with (rather than actually “wrestling “with) in Gen. 32:25-31.
This is Yeshua in one of his theophanies (pre-incarnate appearances, and ironically a Greek word).
It is Yeshua in his divinity who actually gives Jacob the name Israel Gen. 32:29! Cf. Gen. 32:31.
Yeshua is this uniquely connected with Jacob and the Jewish people both in his divinity and in his Jewish humanity cf. Mt. 1 especially.
The LORD shortly after Jacob receives the name Israel from Yeshua , reiterates to Jacob that his name will be Israel Gen. 35:10.
This is completely and totally unique to Israel; that of having their name given by Yeshua in his divinity, his complete and total connectedness and being part of the Hall of them in his Jewish humanity, and, that the LORD Himself reiterates to Jacob the name Israel!
There is nothing even remotely like this in the RCS, regarding the Gentiles and the Universal Assembly.
We should note that Shimon speaks under the inspiration of the Ruach Hakodesh, and cites Hebrew Scripture prophecy.
In short that prophecy still very much has a focus on the Jewish People; it is in God’s Council, part of His Plan.
However if there is the fundamental and foundational shift away from the Jews Judaism and Jerusalem as Western tradition promulgates, there is absolutely nothing remotely like this about any Gentile Institution.
The LORD does not call directly to the early Gentile Fathers as he did to the Patriot act’s Abraham Isaac and Jacob.
Yeshua gives no name to the Gentiles now being included with Israel.
As previously, followers are called children of God and the affectionate term “tekva” (“tekna”) ” beloved little children” is used. However to reiterate only Israel receives its name from both Yeshua and the LORD.
We should remember that in Lk. 1:35 the angel tells Miryam that her son will rule over literally the house Jacob.
“Of” has to be used in English; however, very significantly Luke is both very specific and his form limits whom he refers to: “the house Jacob”.
This is extremely significant because Luke does this so that there is no question he is referring very specifically to something very exactly.
Further this is exactly the same form he used in the previous for us referring to “…the throne David…”.
The “key” is that Luke is very specific about both; and that can only mean exactly exactly what he says!
There is absolutely nothing whatsoever here that can be construed as referring to “the Church”, unless one besides the Text does not mean what it says!
Luke, remember, did not hear this first and he wasn’t there when the angel spoke to Miryam.
The Ruach Hakodesh inspires Luke to write as Luke does.
Luke communicates then that Yeshua will be given “very specifically the throne David specifically and absolutely (and that he is) the possession of the father of him (here, David; I’m trying to put Luke’s form into English rather than translate which would miss Luke’s Greek!).
Further still Luke’s KG indicates this rule by the son Miryam will have, is a fact that will happen in the future.
This same form (future active indicative), used to indicate a fact that in fact will happen in the future, is also used referring to the salvation followers receive if they continue in their steadfastness. Meaning followers are told “it is indicated as fact that you have salvation in the future”.
This of course does require continuing steadfastness.
The point is that Luke’s KG indicates this same indication of a fact taking place in the future, regarding Yeshua’s rule …over the house Jacob…” Lk. 1:33.
Further still the verse ends speaking that Miryam’s son’s rule “will be into the ages, and of the kingdom of him strongly in fact it will not end”. Luke uses a stronger form of “not” (“ouk” rather than the usual “ou” “no”) to strongly make the point that there will not be an end to his rule
Jacob and Israel are repeatedly referred to in the Servants Songs Ish. 42-49.
Lk. 2:32 Ish. 46:13
Shimon also draws from Ish. 46:13 in Lk. 2:32. Ish. 46:13 speaks of the LORD’s salvation to Israel, who is referred to as “…splendor, prestige, fame (of) Me”. Luke uses the Greek version which speaks of ” located in Tzion (“Excellence”, KG “Sion”) salvation specifically referring to Israel for the purpose/ result/place reached glory”.
Luke not unsurprisingly uses the Greek version rather than the Hebrew because his Greek speaking audience would be familiar with the Greek translation of the Hebrew Scriptures not the Hebrew.
Lk. 1:32 is not a direct citation of scripture but very clearly is drawn from those in Isaiah listed above.