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The Presentation in the Temple: Simeon and Anna

Luke 2:22–38 · Infancy and childhood

Scripture

Luke 2:22–38

nd when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; 23(As it is written in the law of the LORD, Every male that openeth the womb shall be called holy to the Lord;) 24And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. 25And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. 26And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ. 27And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, 28Then took he him up in his arms, and blessed God, and said, 29Lord, now lettest thou thy servant depart in peace, according to thy word: 30For mine eyes have seen thy salvation, 31Which thou hast prepared before the face of all people; 32A light to lighten the Gentiles, and the glory of thy people Israel. 33And Joseph and his mother marvelled at those things which were spoken of him. 34And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 35(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. 36And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; 37And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

King James Version · public domain

Lluka 2:22–38

dhe kur umbushnë ditt e të-pastruarit t’asaj, pas nomit të Moisiut, e prunë ndë Jerusalim, që t’e nxirninë përpara Zotit, 23Sikundrë është shkruarë ndë nomt të Zotit, “Se çdo mashkullë që hap shtrat barku, shënjt te Zoti dotë quhetë;” 24Edhe që të bininë kurban, sikundrë është thënë ndë nomt të Zotit, “Një par turtujsh a dy zoq pëllumbash.” 25Edhe na tek ishte ndë Jerusalim një njeri, që e kishte emërinë Simeon; edhe ky njeri ishte i-drejtë edhe me frikë Perëndie, dyke priturë ngushullimin’ e Israilit. 26Edhe ish sbuluarë tek ay prej Frymës’ së-Shënjtëruarë, se nukë dotë shihte vdekje, para se të shihte Krishtin’ e Zotit. 27Edhe erdhi me anë të Frymës’ së-Shënjtëruarë ndë hieroret; edhe prindëritë kur prunë brënda djalënë Jisu, që të bëninë për atë pas zakonit të nomit, 28Ay e mori ndër duart të ti, edhe bekoj Perëndinë, e tha, 29Tashi, o Zotëri, lëshon shërbëtorinë t’ënt, pas fjalës s’ate, me paqtim; 30Sepse panë syt’ e mi shpëtimnë t’ënt, 31Që bëre gati përpara sysh të gjithë llauzëvet, 32Dritë për të ndriturit’ e kombevet, edhe lavdi për llauzinë t’ënt Israil. 33Edhe Josifi edh’ e ëm’ e ati po çuditeshinë për ato që fliteshinë për atë. 34Edhe Simeoni i bekoj ata, edhe i tha Mariamësë, s’ëmës’ s’ati, Na ky tek është vënë për të-rënit’ e për të-ngriturit’ e shumë vetave ndë Israilt, edhe për shënjë të-kundrëfoluri; 35(Edhe tyj vetë shpirtinë një shpatë t’a ka për të depërtuarë); që të sbulonenë mendimet’ e shumë zëmërave. 36Edhe atje ishte Anna, një profitëreshë, e bij’ e Fanuilit, prej farës’ s’Asirit; këjo ishte shum’ e shkuarë ndë dit, edhe kishte rruarë me burrinë shtatë vjet pas virgjëris’ së saj; 37Edhe këjo ishte grua e-ve sindonja tetë-dhjet’ e katrë vjeç, e-cila nukë ndahej prej hieroresë, dyke luturë me agjërime e me të-falura nat’ e ditë. 38Edhe kjo, passi arriti nd’atë orë, lavdëronte Zonë, edhe u fliste për atë gjith’ atyreve që prisninë çpërblim ndë Jerusalim.

Kristoforidhi, Dhiata e Re Toskërisht 1879 · zotërim publik

In their own words

Behold Him therefore as one in our estate presented unto the Father, and obedient to the shadows of the law, offering sacrifice moreover according to what was customary, true though it be that these things were done by the instrumentality of His mother according to the flesh.

St. Cyril of Alexandria, Commentary on Luke, Sermon IV (on Luke 2:25–35)

The Presentation in the Temple: Simeon and Anna (Luke 2:22–38)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of Luke, Sermon IV (on Luke 2:25–35) Source: trans. R. Payne Smith, Library of Fathers, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_01_sermons_01_11.htm

On the Lord of the Law obeying the Law and offering the sacrifice through His mother:

Behold Him therefore as one in our estate presented unto the Father, and obedient to the shadows of the law, offering sacrifice moreover according to what was customary, true though it be that these things were done by the instrumentality of His mother according to the flesh.

On "a light to lighten the Gentiles, and the glory of thy people Israel":

For the mystery of Christ had been prepared even before the very foundation of the world, but was manifested in the last ages of time, and became a light for those who in darkness and error had fallen under the devil's hand.

On "Yea, a sword shall pierce through thy own soul also":

And Symeon further said to the holy Virgin, "Yea, a sword shall go through thy own soul also," meaning by the sword the pain which she suffered for Christ, in seeing Him Whom she brought forth crucified; and not knowing at all that He would be more mighty than death, and rise again from the grave.

St. Gregory of Nyssa (c. 335–395)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On "Every male that openeth the womb shall be called holy to the Lord":

For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin's womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity.

On how the sword foretold to the Son touches the mother also:

Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory.

St. Athanasius the Great (c. 296–373)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On why He who fills all things was brought to the temple and presented:

But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.

On the two birds offered, for body and for soul:

He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul.

St. John Chrysostom (c. 347–407)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On "this child is set for the fall and rising again of many in Israel":

As the light though it may annoy weak eyes, is still light; in like manner the Savior endures, though many fall away, for His office is not to destroy; but their way is madness.

On the rising again as a new life:

The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again.

Theophylact of Ohrid (c. 1055–1107)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On "Lord, now lettest thou thy servant depart" — Simeon confessing the Child as God:

When he says Lord, he confesses that He is the very Lord of both life and death, and so acknowledges the Child whom he held in his arms to be God.

On "which thou hast prepared before the face of all people":

By these words, Before the face, he signifies that our Lord's incarnation would be visible to all men.

St. Ambrose of Milan (c. 339–397)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On Simeon the just man and the fear of the Lord that abides for ever:

For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, ... but that holy fear of the Lord which abides for ever, by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him.

On coming into the temple to receive the Word into the arms of faith:

But whoso would be cleansed, let him come into the temple; ... let him wait for the Lord's Christ, let him receive in his hands the word of God, and embrace it as it were with the arms of his faith. Then let him depart that he might not see death who has seen life.

St. Bede the Venerable (c. 673–735)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On "a pair of turtledoves, or two young pigeons" — the sacrifice of the poor:

Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.

On Anna the widow as a figure of the Church:

According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord.

Patristic sources

Read the sources: Cyril of Alexandria, Commentary on Luke, Sermon IV (tertullian.org) · Catena Aurea on Luke (Isidore)