SEV Biblia, Chapter 2:11
que os es nacido hoy Salvador, que es Cristo, el Seor, en la ciudad de David.
Clarke's Bible Commentary - Luke 2:11
Verse 11. A saviour, which is Christ the Lord.] A saviour, swthr, the same as Jesus from swzein, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for hyjh hecheiah, to cause to escape; used by the same for flp to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under swthr: " The word properly denotes such a saviour as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see John i. 29. Which is Christ. cristov, the anointed, from criw to anoint, the same as hym Messiah, from jm mashach. This name points out the saviour of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings.
It appears from Isa. lxi. 1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, jm mashach signifies to anoint; and jymh ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins.
Hence he is called the Messias, a corruption of the word jymh ha-mashiach, THE anointed ONE, in Hebrew; which gave birth to o cristov, ho Christos, which has precisely the same signification in Greek.
Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of THE MESSIAH, or the ANOINTED of GOD: This does, and ever will, belong exclusively to JESUS the CHRIST.
The Lord. kuriov, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate hwhy Yehovah by kuriov.
This Hebrew word, from hyh hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, kuriov is a proper translation of hwhq Yehovah, as it comes from kurw,-tugcanw, I am, I exist. Others derive it from kurov, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it.
He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the saviour, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.
John Gill's Bible Commentary
Ver. 11. For unto you is born this day , etc.] Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, unto us, but unto you, unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see ( Isaiah 9:6 Hebrews 2:14,16) in the city of David ; that is, Bethlehem, as in ( Luke 2:4) where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy: a Saviour ; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy. Which is Christ the Lord ; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.
Matthew Henry Commentary
Verses 8-20 - Angels were heralds of the new-born Saviour, but they were only sent to some poor, humble, pious, industrious shepherds, who were in the business of their calling, keeping watch over their flock. We are no out of the way of Divine visits, when we are employed in an hones calling, and abide with God in it. Let God have the honour of thi work; Glory to God in the highest. God's good-will to men, manifeste in sending the Messiah, redounds to his praise. Other works of God ar for his glory, but the redemption of the world is for his glory in the highest. God's goodwill in sending the Messiah, brought peace into thi lower world. Peace is here put for all that good which flows to us from Christ's taking our nature upon him. This is a faithful saying attested by an innumerable company of angels, and well worthy of all acceptation, That the good-will of God toward men, is glory to God in the highest, and peace on the earth. The shepherds lost no time, but came with haste to the place. They were satisfied, and made know abroad concerning this child, that he was the Saviour, even Christ the Lord. Mary carefully observed and thought upon all these things, whic were so suited to enliven her holy affections. We should be mor delivered from errors in judgment and practice, did we more full ponder these things in our hearts. It is still proclaimed in our ear that to us is born a Saviour, Christ the Lord. These should be gla tidings to all.
Greek Textus Receptus
οτι 3754 CONJ ετεχθη 5088 5681 V-API-3S υμιν 5213 P-2DP σημερον 4594 ADV σωτηρ 4990 N-NSM ος 3739 R-NSM εστιν 2076 5748 V-PXI-3S χριστος 5547 N-NSM κυριος 2962 N-NSM εν 1722 PREP πολει 4172 N-DSF δαβιδ 1138 N-PRI
Vincent's NT Word Studies
11. Is born (etecqh). It adds to the vividness of the narrative to keep to the strict rendering of the aorist, was born.A Savior. See on Matt. i. 21. Christ. See on Matt. i. 1. Lord. See on Matt. xxi. 3.
Robertson's NT Word Studies
2:11 Is born (etecqe). First aorist passive indicative from tiktw. Was born. {Savior} (swter). this great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Savior" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (cristos kurios). this combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of kurios ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord,"Anointed Lord,"Messiah, Lord,"The Messiah, the Lord,"An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (#La 4:20) and is in Ps. of Sol. 17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Savior (Jesus) which is Christ the Lord." See on Mt 1:1 for Christ and Mt 21:3 for Lord.
