Mazmur 119:58
Konteks119:58 I seek your favor 1 with all my heart.
Have mercy on me as you promised! 2
Mazmur 119:76-77
Konteks119:76 May your loyal love console me,
as you promised your servant. 3
119:77 May I experience your compassion, 4 so I might live!
For I find delight in your law.
Mazmur 119:132
Konteks119:132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers. 5
Mazmur 69:16
Konteks69:16 Answer me, O Lord, for your loyal love is good! 6
Because of your great compassion, turn toward me!
Mazmur 106:4-5
Konteks106:4 Remember me, O Lord, when you show favor to your people!
Pay attention to me, when you deliver,
106:5 so I may see the prosperity 7 of your chosen ones,
rejoice along with your nation, 8
and boast along with the people who belong to you. 9
Lukas 2:28-32
Konteks2:28 Simeon 10 took him in his arms and blessed God, saying, 11
2:29 “Now, according to your word, 12 Sovereign Lord, 13 permit 14 your servant 15 to depart 16 in peace.
2:30 For my eyes have seen your salvation 17
2:31 that you have prepared in the presence of all peoples: 18
for revelation to the Gentiles,
and for glory 20 to your people Israel.”
[119:58] 1 tn Heb “I appease your face.”
[119:58] 2 tn Heb “according to your word.”
[119:76] 3 tn Heb “according to your word to your servant.”
[119:77] 4 tn Heb “and may your compassion come to me.”
[119:132] 5 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the
[69:16] 6 tn Or “pleasant”; or “desirable.”
[106:5] 8 tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”
[106:5] 9 tn Heb “with your inheritance.”
[2:28] 10 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 11 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 12 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 13 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 14 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 15 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:29] 16 tn Grk “now release your servant.”
[2:30] 17 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 18 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 19 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 20 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
