Luke 2:32

An Exegetical Analysis of Luke 2:32: Textual and Grammatical Considerations of ἐθνῶν

This exegetical study of An Exegetical Analysis of Luke 2:32: Textual and Grammatical Considerations of ἐθνῶν is based on a b-greek discussion from Wed Sep 25 16:55:32 EDT 2002. The initial inquiry focused on the justification for the common translation of Luke 2:32 as “a light for revelation to the Gentiles,” particularly addressing the grammatical function of the genitive plural ἐθνῶν (Gentiles) when interpreted as a dative of interest. This question arises in the context of variant readings between different manuscript traditions of Luke 2:32.

The main exegetical issue centers on a significant textual variant in Luke 2:32 and its grammatical implications. The majority of Greek New Testament manuscripts, including the text underlying editions like Nestle-Aland and SBLGNT, include the word ἐθνῶν, leading to the reading “a light for revelation of Gentiles.” However, Codex Bezae (D05), a prominent Western uncial manuscript, omits this word. This omission prompts a critical investigation into the manuscript evidence, the author’s likely original intent, and the theological scope of Simeon’s prophecy. Furthermore, if ἐθνῶν is retained, its precise grammatical relationship within the phrase φῶς εἰς ἀποκάλυψιν ἐθνῶν—whether an objective genitive, a genitive of benefit, or an indirect genitive connected to the concept of “light”—requires careful analysis, especially given its purported parallel with Old Testament prophecies from Isaiah (42:6, 49:6) in the Septuagint (LXX).

Greek text (Nestle 1904)

ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου,
ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν,
φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.

Key differences with SBLGNT (2010):

• The Nestle 1904 critical text for Luke 2:32, presented above, includes the word ἐθνῶν (Gentiles).
• The SBL Greek New Testament (SBLGNT 2010) also includes ἐθνῶν in Luke 2:32, thus aligning with the Nestle 1904 text on this point.
• The primary textual variant discussed in the source material, and which represents a significant difference, is the omission of ἐθνῶν in Codex Bezae (D05). The D05 reading for Luke 2:32 is: φῶς εἰς ἀποκάλυψιν καὶ δόξαν λαοῦ σου Ἰσραήλ, thereby restricting the scope of the light to Israel alone.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

Textual Criticism (NA28): The critical text (e.g., NA28) strongly supports the inclusion of ἐθνῶν in Luke 2:32. This reading is attested by an overwhelming majority of early and significant manuscripts, including uncials like א (Sinaiticus), A (Alexandrinus), B (Vaticanus), C (Ephraemi Rescriptus), and W (Washingtonianus), as well as numerous minuscules and versions. The omission of ἐθνῶν is primarily found in Codex Bezae (D05), a representative of the Western text-type. While the Western text is known for its unique readings, often characterized by additions or omissions, its solitary witness in this instance against such robust external evidence makes its reading less probable as the original. Internal evidence also favors the inclusion of ἐθνῶν, as Luke’s broader theological agenda, particularly in Luke-Acts, emphasizes the universal scope of salvation, extending to the Gentiles (cf. Acts 1:8, 13:47). Furthermore, Simeon’s prophecy echoes Isaiah 42:6 and 49:6 from the Septuagint (LXX), both of which explicitly speak of “light of the nations” (φῶς ἐθνῶν), strengthening the likelihood that Luke originally included this phrase.

Lexical Notes:

• φῶς (phōs): The noun “light.” In the biblical context, as described by KITTEL’s Theological Dictionary of the New Testament (TDNT) and BDAG, φῶς carries profound theological weight. It signifies not merely physical illumination but often divine presence, salvation, truth, and revelation, especially in prophetic contexts. Here, it is the light that the Christ child embodies.
• εἰς ἀποκάλυψιν (eis apokalypsin): This prepositional phrase means “for revelation” or “unto revelation.” The noun ἀποκάλυψις (apokalypsis) refers to an “uncovering” or “unveiling,” leading to the meaning of “revelation” (BDAG). In this context, it denotes the purpose or result of the light being offered.
• ἐθνῶν (ethnōn): The genitive plural of ἔθνος (ethnos), meaning “nation, people,” and frequently used in the New Testament to refer to “Gentiles” or “non-Jews” (BDAG). Its presence here is crucial for defining the recipients or beneficiaries of this “light of revelation.” In the LXX, ἔθνος often translates Hebrew `goyim`, referring to the non-Israelite nations.

Translation Variants

The primary point of contention in translating Luke 2:32 revolves around the role of ἐθνῶν within the phrase φῶς εἰς ἀποκάλυψιν ἐθνῶν.

Grammatical Analysis:

• The phrase εἰς ἀποκάλυψιν functions as a prepositional phrase indicating purpose or result, meaning “for revelation.”
• The genitive ἐθνῶν poses the grammatical challenge. While a direct genitive after ἀποκάλυψιν might suggest “revelation of the Gentiles” (i.e., revealing the Gentiles themselves), this interpretation is less natural in the salvific context. More plausibly, it functions as an objective genitive of benefit or interest, as suggested in the discussion. A.T. Robertson’s A Grammar of the Greek New Testament in the Light of Historical Research and Daniel B. Wallace’s Greek Grammar Beyond the Basics discuss the objective genitive, where a verbal noun (like ἀποκάλυψις, derived from ἀποκαλύπτω “to reveal”) takes a genitive that functions as its direct object. In such cases, the genitive can be translated with prepositions like “for,” “about,” “concerning,” or “to.” Applying Wallace’s “conversion” method, “to enlighten the Gentiles” or “to reveal to the Gentiles” demonstrates the genitive’s function as the object of the implied verbal action. Therefore, ἀποκάλυψιν ἐθνῶν means “revelation for the Gentiles” or “revelation to the Gentiles.”
• Alternatively, considering the LXX background (e.g., Isaiah 42:6: εἰς φῶς ἐθνῶν, “for a light of nations”), ἐθνῶν could be seen as indirectly dependent on φῶς, with εἰς ἀποκάλυψιν acting as an explanatory insertion specifying the nature of this light for the Gentiles. Thus, it is a “light for the Gentiles, which is for revelation.”

Rhetorical Analysis: The inclusion of ἐθνῶν dramatically expands the scope of Simeon’s prophecy. Without it, as in the Codex Bezae reading, the light and glory are exclusively for “your people Israel.” With ἐθνῶν, the prophecy clearly articulates a universalistic vision of salvation, where the Christ child is destined to bring enlightenment to all nations, a theme central to Luke’s narrative (Lk 24:47, Acts 1:8, 13:47, 26:23). This rhetorical choice highlights the inclusive nature of the Gospel, which would have resonated with Luke’s likely Gentile audience and aligns with Simeon’s role as a prophetic voice acknowledging Jesus’ role for all humanity.

Conclusions and Translation Suggestions

Based on the strong manuscript evidence (NA28, SBLGNT) and the internal theological coherence with Luke’s overarching narrative, the inclusion of ἐθνῶν is overwhelmingly supported as original. The grammatical analysis favors interpreting ἐθνῶν as an objective genitive of benefit or interest, indicating the recipients of the revelation.

1. “a light for revelation to the Gentiles and glory for your people Israel.” This translation directly reflects the objective genitive of benefit, clearly indicating the Gentiles as the recipients of the revelation.
2. “a light for the unveiling to the nations and glory for your people Israel.” Using “unveiling” for ἀποκάλυψιν emphasizes the revelatory aspect, while “to the nations” maintains the genitive’s function.
3. “a light, a revelation for the nations, and glory for your people Israel.” This option rephrases to show φῶς and ἀποκάλυψιν in apposition or as closely linked concepts, with the benefit clearly directed “for the nations.”