to be registered
The translation “to be registered” accurately reflects the passive voice of this infinitive (ἀπογράφεσθαι; apographesthai).

of the house
While this expression may seem unusual in English, the literal translation of the Greek construction ἐξ οἴκου (ex oikou) captures the text’s intention to indicate Joseph’s belonging to the house of David.

betrothed
While some translations render the word ἐμνηστευμένην (emnēsteumenēn) as “engaged,” ancient betrothal was more serious than the modern conception of engagement, yet still short of a consummated marriage. Nonetheless, it was such a serious legal commitment that sexual unfaithfulness with a person other than one’s betrothed was counted as adultery. The fact that Mary conceived Jesus while betrothed shows the great grace and providence of God. If she would have conceived prior to the serious commitment of betrothal, she may have never found a husband because of alleged sexual immorality. On the other hand, her conception prior to the consummation of marriage helps demonstrate that the Child was conceived supernaturally through the Holy Spirit rather than naturally through a husband. Thus, the translation of ἐμνηστευμένην (emnēsteumenēn) as “betrothed” is helpful because it allows for readers to discern such cultural implications without being clouded by the modern ideas surrounding “engagement.”

fulfilled
“Fulfilled” translates πίμπλημι (pimplēmi), which means “to cause to be completely full, fill, fulfill” (see BDAG on πίμπλημι). This connects this text to the broader notion of fulfillment in Luke, begun in Luke 1:1–4 (cf., “fulfilled” [πληροφορέω; plērophoreō]).

guest room
This term is rendered as “guest room” rather than “inn” to give the best sense of the Greek word κατάλυμα (katalyma) used here. Of the terms for “inn” that are employed in the New Testament, κατάλυμα (katalyma) is less specific than its alternative πανδοχεῖον (pandocheion [cf. Luke 10:34]). Thus, to differentiate between the two words and align with the specific meaning, “guest room” is the translation here (see BDAG on κατάλυμα).

Christ the Lord
The title “Christ the Lord” translates the unique phrase χριστὸς κύριος (christos kyrios), which only appears as such in the New Testament in this verse and is difficult to translate literally since both words are in the nominative case and seem to form a compound title. The phrase “the anointed of Yahweh” (מְשִׁיחַ יהוה; meshiah yhwh) appears many times in the Old Testament (1 Sam 24:6, 10; 26:9, 11, 16, 23; 2 Sam 1:14, 16; 19:22; Lam 4:20) and is translated in the LXX/OG either as χριστὸς κυρίου (christos kyriou), χριστὸν κυρίου (christon kyriou), or χριστῷ κυρίου (christō kyriou), which are natural and accurate Greek renderings. With the familiarity of the “anointed of Yahweh” so clearly established in the Old Testament, it is possible that Luke alters the familiar pattern by placing χρίστος κύριος (christos kyrios) together as a compound title (lit. “Christ, Lord”) to overturn expectations and powerfully emphasize that this Savior is not just the “anointed of Yahweh,” but both the “Anointed” and “Yahweh,” or at the very least both “Anointed” and “Lord.” Because of the difficulty of carrying all of this into an English translation, the phrase is translated here as “Christ the Lord” for a smoother reading and a literal rendering of “Lord” for Greek κύριος (kyrios).

the sign
Most translations have “a sign” here, but the Greek article makes explicit that this should be “the sign” (τὸ σημεῖον; to sēmeion). This was not some nebulous sign that could easily be fulfilled in a number of ways, but the exact and precise thing to look for to identify the anointed Savior. The shepherds could know for certain that when they found the “baby wrapped in cloths and lying in a manger,” they found the true Savior.

And it happened
The phrase “and it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use after the speech of the angels transitions the reader to the next scene involving the shepherds.

Let us go
The verb translated “Let us go” is from διέρχομαι (dierchomai), which is a compound word combining δία (dia; ‘through’) and έρχομαι (erchomai; ‘come’ or ‘go’). It is a common word for describing moving through a region from one place to another. Because “Let us go through to Bethlehem” makes for slightly awkward wording in English, and the practical intent of the shepherds is simply to go to Bethlehem to see the Savior, the straightforward translation “Let us go” communicates Luke’s intended idea well.

they went
The verb έρχομαι (erchomai) can be translated with either the idea of “coming” or “going.” The idea of “going” (i.e., “they went”) is preferred here since this action immediately follows the shepherds’ determination to go to Bethlehem (v. 15). They determined to go, and so they went. This translation maintains the perspective of the shepherds in the relaying of the event, continuing the exciting drama of the narrative as they eagerly go to find the Savior.

marveled
Though other translations have used “wondered” instead of “marveled,” the latter captures the intent of θαυμάζω (thaumazō) to indicate that they were amazed at the things instead of having questions about the things. In addition, “marveled” is the consistent rendering of this Greek verb in this translation, helping the reader to recognize the same term everywhere it appears. This response is very often the response to a divine miraculous act, and Luke’s use of the term here further emphasizes that the shepherds understood that this was a message from God about their recently arrived Savior.

was treasuring
The translation “was treasuring” carries over the nuance of the Greek imperfect verb tense. The imperfect tense communicates an action that is repeated, continual, or ongoing, vividly portraying Mary’s humble amazement at God’s work.

fulfilled
Refer to the discussion on verse 6 above.

fulfilled
Refer to the discussion on verse 6 above.

comfort
The choice for “comfort” over “consolation” here (παράκλησις; paraklēsis) helps the reader to make an important connection back to Isaiah 40:1, where God says “Comfort, O comfort My people.” The subsequent context of Isaiah 40 shows that this comfort is to be accomplished through the coming of Yahweh to His people. This is the comfort which was foretold by Isaiah, and realized in part, though not brought to fulfillment until the restoration of Israel in the millennial kingdom (cf. Isa 49:13; 51:3; 52:9; 61:2). This is the comfort for which Simeon was waiting, and he was blessed to see it initialized in the coming of Jesus, Yahweh’s Messiah (cf. vv. 26–32).

behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation. Here, it introduces Simeon, who will elaborate important theological implications of Christ’s arrival.

Master
“Master” translates δεσπότης (despotēs), which has a different nuance than κύριος (kyrios). This also allows the reader to distinguish when each term is used (e.g., v. 26 above; cf. Acts 4:24; Rev 6:10).

slave
The word “slave” literally translates the word δοῦλος (doulos), which is consistently translated as such throughout the New Testament. Simeon rightly sees himself as a humble slave to God his Master as are all who have been saved by Him out of their former slavery to sin (cf. Rom 6:16–22). For more information on the translation of δοῦλος (doulos) as “slave,” refer to the foreword of the LSB.

A LIGHT FOR REVELATION
The translation “A LIGHT FOR REVELATION” (φῶς εἰς ἀποκάλυψιν; phōs eis apokalypsin) rightly accounts for the preposition εἰς (eis) with the word “for.” While “a light of revelation” is more ambiguous, “a light for revelation” clearly communicates the idea that the purpose of the light was to reveal God’s glory even to the Gentiles, a beautiful reality which was always part of God’s redemptive plan (cf. Isa 9:2; 42:6; 49:6, 9; 51:4; 60:1–3).

pierce through
The phrase “pierce through” translates the single word διέρχομαι (dierchomai), which is a compound word combining δία (dia; “through”) and ἐρχομαι (erchomai; “come” or “go”), to form the idea of “going through.” Because it is a sword “going through,” the most accurate translation is to “pierce through.” This graphically describes the pain Mary will experience upon witnessing the torture and execution of her son and Savior at the hands of sinners.

that
The word “that” translates the Greek word ὅπως (hopōs), which is a conjunction that functions to indicate the purpose of what precedes it. Here, Simeon is predicting that the same event that would bring Mary great grief (the rejection and crucifixion of Jesus) would function to expose and condemn the Jews’ staunch unbelief in their Messiah.

from when she was a virgin
The phrase “from when she was a virgin” translates the phrase ἀπὸ τῆς παρθενίας αὐτῆς (apo tēs parthenias autēs; lit. “from her virginity”). While this practically describes the duration of time she was married, Luke chooses to use “virginity” rather than “marriage” and speaks of the length of her life as a widow likely to emphasize her chastity and piety as a woman fully devoted to the Lord. The translation here brings out Luke’s choice clearly.

fastings
While it may be strange to see “fastings” in the plural in English, this translation rightly brings out the plural number of the Greek word νηστείαις (nēsteiais), showing Anna’s continual and lasting devotion to the Lord, exemplified through her many fastings and prayers.

being filled with wisdom
The literal translation “being filled with wisdom” (πληρούμενον σοφίᾳ; plēroumenon sophia) reflects a number of Old Testament references to certain individuals being similarly “filled with…wisdom” or even “filled…with the Spirit of God in wisdom” specifically to do an important work of God related to the tabernacle or temple (Exod 28:3; 31:3; 35:31, 35; Deut 34:9; 1 Kings 7:14). Jesus would be the greatest of all specially empowered by God’s Spirit to do His work, not just for God’s Temple but as God’s Temple (cf. John 2:21).

twelve years
While this has been translated by some versions simply as “twelve,” the translation “twelve years” accounts for both of the Greek words used here (ἐτῶν δώδεκα; etōn dōdeka), including the word for “years” (ἐτῶν; etōn).

searching
“Searching” translates ἀναζητέω (anazēteō), which only occurs three times in the New Testament (cf. Luke 2:45; Acts 11:25). This distinguishes it from the most common translation of ζητέω (zēteō) as “looking.” With the added prefix ανα- (ana-), this is a more intense or intentional action, implying Mary and Joseph’s distress upon having “lost” their (or rather God’s) Son as they desperately searched to find Him again.

searching
Refer to the discussion on verse 44 above.

Child
Many translations render this as “Son,” but the Greek word is not υἱός (huios; “son”) but τέκνον (teknon), which more generally refers to a child. This translation preserves the proper distinction between the two words.

was treasuring
Refer to the discussion on verse 19 above.

advancing
The phrase “was advancing” translates προέκοπτεν (proekopten), which has the idea of moving forward to a final state or progressing forward. This is best communicated by the English word “advancing” (as opposed to something like “increasing,” which tends more to emphasize size or quantity). Paul uses the same word to describe his own advancement in Judaism in Galatians 1:14. Here, Luke depicts Jesus’ growth as ongoing development, as He had taken on full humanity to advance in the same way as every human, yet perfectly and sinlessly.

men
“Men” is plural in the Greek (ἀνθρώποις; anthrōpois), so it is translated with the plural in English as well. By this, Luke represents a certain realm of growth. There are four in this verse: intellectual (wisdom), physical (stature), spiritual (favor with God), and social (favor with men). Jesus developed as a man perfectly in each of these.