IL VANGELO DELL'INFANZIA
LA CIRCONCISIONE DI GESU' E LA SUA PRESENTAZIONE AL TEMPIO
(Luca 2, 21-40)
LA CIRCONCISIONE DI GESU' (2, 21)
Scrive Luca «E quando furono compiuti gli otto giorni in capo ai quali Egli doveva essere circonciso, gli fu imposto il nome di Gesù, that he had been given by the angel before He was conceived in the womb ": this fate hints by Luke the rite of circumcision of Jesus wants to tell us, besides the rite in which the child was subjected jew like any child, including the imposition the name "Jesus", as communicated by the angel and 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 much older un uso presso i popoli orientali (semiti) sia per motivi presumibilmente igienici, sia come rito magico-propiziatorio per consacrare alla divinità la facoltà generativa, mediante cui si trasmette la vita.
Tra gli ebrei, però essa ebbe fin dall'inizio un significato religioso, cioè di appartenenza al popolo di Dio, legato a Dio dall'alleanza (Genesi 17, 2; Levitico 12, 3).
LA PRESENTAZIONE DI GESU' AL TEMPIO (2, 22-24)
In questa pericope Luca narra che Maria e Giuseppe ottemperarono a due precetti della Legge mosaica: al precetto dell'offerta del primogenito a Signore, che secondo Numeri 18, 15 doveva essere riscattato al 31° giorno dalla nascita, mediante il pagamento di 5 sicli; e al 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 pregnant woman uses the technical term "kathàeseos).
The law of Leviticus (12: 6-8) prescribed that the woman on the day of his cleansing offered in sacrifice a lamb a year and a turtledove or a pigeon, but if she was poor, it was sufficient that would offer two pigeons or doves, 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 supply established 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 himself to the Father nor 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 Legge parlava chiaro di quest'obbligo per tutti i primogeniti (Numeri 8, 16) e Gesù si trovava in questa condizione. Per questo Maria e Gesù si sottomisero alla Legge (Numeri 18, 15-16).
Mentre Maria e Giuseppe erano nel tempio col bambino Gesù, avvennero due fatti singolari.
L'APPARIZIONE DI SIMEONE E ANNA NEL TEMPIO (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 tra gli Ebrei e prepararli alla venuta del Messia.
A Simeone «era stato rivelato dallo Spirito Santo che non vedrebbe la morte prima d'aver veduto (coi suoi occhi) il Cristo (cioè l'Unto) del Signore: "vedere la morte" è un'espressione semitica per dire "morire".
Egli, quel giorno, « mosso dallo Spirito, venne nel tempio», cioè nel recinto del tempio (Greek: Iero / n = Hiero, while the temple proper, reserved only for priests, was told nao \\ j = Naòs) and arrived 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 in her arms the child, 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 in articoli precedenti a proposito del cantico di Zaccaria ("Benedictus") e di Maria ("Magnificat").
«Ora, o mio (manca nel testo greco) Signore tu lasci andare in pace il tuo servo, secondo la tua parola»: da notare il contrasto tra "Signore" (greco: despo\thj = despòtes, cioè padrone assoluto e proprietario) e "servo" (dou\loj = doùlos = schiavo servitore). Inoltre "tu lascia andare in pace": in greco c'è il verbo "apolùeis", usato spesso per indicare la liberazione di un prigioniero, il congedo di truppe, il cambio della sentinella, ma il cui significato è "disciogli": Simeone infatti sembra ritenere la morte come uno scioglimento di lacci, una liberazione dalle pene della vita, e se stesso, essendo Dio padrone dell'uomo, come uno schiavo ubbidiente disposto a fare la sua volontà.
"La parola", a cui Simeone allude, è senza dubbio quella con cui lo Spirito Santo gli aveva dichiarato che non sarebbe morto prima di aver veduto il Messia (Cristo) Signore. Questa promessa gli aveva riempito l'anima 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 that "you", because God has formed the design and everything he did cooperate with his performance (Romans 3, 22).
"What you have prepared before all the nations' therefore, not only for Jews, as also the ancient prophets had foretold (Isaiah 2, 2-3, 11, 10 etc. Ezekiel 16, 61, Amos 9, 12 , Micah 4, 1-2 etc.)..
"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 spoken by different people (angel, Joseph's dream, a message to the shepherds, and statements of Simeon).
"And Simeon blessed them (that is, rejoiced and congratulated them, calling them" blessed ") and said to Mary, his mother, Behold, he is set to fall and elevation of many in Israel": the allusion is clear to Isaiah 8, 14-15.18, 28, 16.
who believes in Christ will receive salvation ("Elevation"), who does not believe will fall and be lost (Romans 9, 33, 1 Peter 2: 6-8). This
the "stone" is the first image.
"And a sign that you contradict 'this is the second image or comparison.
"the sign or banner is raised to announce an event or to report a hazard, and gather around it all. 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) are thought not to be construed as good, 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, who was very elderly, "that is very advanced in years. "After having lived with her husband seven years of her virginity, she had been widow 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 she had been married seven years (in this case 84 of widowhood, and seven of marriage, more than fifteen or 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 a housing attached to the temple courts, involved because of 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 day in the temple, having devoted her entire life to the Lord in prayer and spending days and nights and fasts.
"coming up at that hour" where they were Simeone, Mary and Joseph with baby Jesus, "she too praised God," because it was fulfilling the prophecies with the sending of the expected Messiah, "and spoke of him," that is the Messiah, "to all those who were waiting for redemption (the Redeemer) in Jerusalem" (others read: all those looking for the redemption in Jerusalem).
(verses 38-40) Mary and Joseph "as they had fulfilled all the requirements of the law of the Lord, they returned to Galilee, to Nazareth, their city." 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 alla fanciullezza di Gesù a Nazareth, e dice: « E il bambino cresceva e si fortificava, essendo ripieno di sapienza; e la grazia di Dio era sopra lui». Così è descritto lo sviluppo intellettuale (greco: sofi/a = sophìa) di Gesù, quello fisico (greco huÃcanen = eùcsanen) e quello morale (greco xa/riti = kàriti) dai primi mesi ai 12 anni.
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
http://www. chiesadicristo-padova.it/gesu1.htm
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