طبعاً يسوع كان مدرك انه هو الله وهو طفل وده اللي ذكره لوقا في انجيله فَقَالَ لَهُمَا: «لِمَاذَا كُنْتُمَا تَطْلُبَانِنِي؟ أَلَمْ تَعْلَمَا أَنَّهُ يَنْبَغِي أَنْ أَكُونَ فِي مَا لأَبِي؟».
يقول هندريكسين وكيستيماكر [1 ]
49. He answered, Why have you been looking for me? Didn’t you know I had to be in my Father’s house? Note the contrast, “your father”.… (the house of) “my Father.” That contrast tells the whole story.
It is clear from this answer that Jesus even at the age of 12 was deeply conscious of the unique relation between himself and his Father in heaven. Later on he is going to refer to this marvelous theme again and again. It is he alone who thoroughly knows the Father, and the Father alone who thoroughly knows him (Luke 10:21, 22; cf. Matt. 11:25–27). He was conscious of having been sent by the Father, whose will he always obeys (John 6:37–40, 44, 57; 8:18, 28, 29, 38, 49, 54, 55). He is one with the Father (John 10:30, and read the intensely stirring chapter 17 of John’s Gospel); and he finally commits his spirit to the Father (Luke 23:46)
روبرت هويبر ] 2]
2:49 in my Father’s house. Jesus pointed to his personal duty to his Father in heaven. He contrasted his “my Father” with Mary’s “Your father” (v. 48). At 12 years of age he was aware of his unique relationship to God. But he was also obedient to his earthly parents (v. 51).
يقول بروس بارتون [ 3]
2:49–50 He said to them, “Why were you searching for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them. NRSV Jesus couldn’t understand why Mary and Joseph got so frantic in their search for him. He surely felt bad that he had caused them distress, but it made perfect sense to him that he would be in his Father’s house, that is, in the temple. This is the first mention of Jesus’ awareness that he was God’s Son (he called God “my Father”) and that he had special work to do (he said I “must” be here). His relationship with his Father in heaven superseded his human family and even his human home.
ليون موريس [4]
49–50. For Jesus it was a matter of surprise that there should have been any difficulty. The natural place for him to be was in my Father’s house (Jesus’ first words in this Gospel). The Greek could be rendered ‘about my Father’s business’ (av). But rsv is probably right, for the Father’s business could be done in many places, and his parents’ problem was where he was, not what he was doing. His answer shows that thus early Jesus had a clear idea of the importance of the service of God and probably also that he stood in a special relationship to God. The expression my Father is noteworthy and no parallel appears to be cited (the Jews added ‘in heaven’ or used ‘our Father’ or the like).7 The first recorded words of the Messiah are then a recognition of his unique relationship to God and of the necessity (must) of his being in the Father’s house. There is a Jewish midrash which speaks of the Messiah as knowing God directly, without human assistance, a distinction shared only by Abraham, Job and Hezekiah (Midrash Rabbah, Numbers 14:2). But Luke is saying more than this. Jesus had a relationship to God shared by no other. Joseph and Mary did not understand this. They learnt what Jesus’ Messiahship meant bit by bit.
ماك ارثر [5]
2:49 My Father’s business. Contrasting with Mary’s “your father” in v. 48. His reply was in no sense insolent, but reveals a genuine amazement that they did not know where to look for Him. This also reveals that even at so young an age, He had a clear consciousness of His identity and mission.
ايرل رادماشر [6 ]
2:49 I must: Even at twelve, Jesus knew that God had commissioned Him to accomplish certain tasks on this earth (4:43; 9:22; 13:33; 17:25; 19:5; 22:37; 24:7, 44). about My Father’s business: This is the first indication in Luke’s Gospel that Jesus knew He had a unique mission and a unique relationship to the Father. The Greek text is elliptical here and reads, “I must be in the . . . of my Father,” without specifying a place or activity. Either Jesus must be about the work of God, as the translation suggests; or he must be in the house of God, discussing God’s truth. In the end the two possibilities are not very different.
يقول جونسون [7 ]
49. How is it that ye sought me? Did ye not know that I must be in my Father’s house? That is, in the temple, where they did find him. They ought to have come there at once. These words are the first in which he reveals his consciousness of his supernatural birth.
لودر ويتلوك [8 ]
2:49 My Father’s business. Already at twelve years of age, Jesus was conscious of a special relationship to the heavenly Father. The Jews did not speak in this way, but said
“our Father” or added “in heaven” or the like
وفي تعليق wbc نقرأ [9 ].
The time-***** here for the present tense خ´خµل؟–, “it is necessary,” is likely to be, not the moment of Jesus’ words, but rather the earlier time (cf. BDF 324) in which Jesus had expected that his parents would have had the awareness: “He must be in his Father’s house.” Jesus expected that they would realize that if he were not with them (****phorically in Joseph’s house?) he would be in the temple. For Jesus that seemed to follow naturally from the unique relationship with God which in his case superimposed itself upon his membership in a human family (Laurentin, Jésus, 38, is right to stress that the story presupposes that Mary and Joseph already have a basis upon which some knowledge of Jesus’ unique identity might be expected of them). To his surprise, this was not so obvious to Mary and Joseph
[1 ] Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 11: New Testament commentary : Exposition of the Gospel According to Luke. Accompanying biblical text is author's translation. New Testament Commentary (185). Grand Rapids: Baker Book House..
[2] Hoeber, R. G. (1997, c1986). Concordia self-study Bible. "Lutheran edition of the NIV study Bible" --Foreword. (electronic ed.) (Lk 2:49). St. Louis: Concordia Pub. House.
[3] Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary (58). Wheaton, Ill.: Tyndale House Publishers.
[4] Morris, L. (1988). Vol. 3: Luke: An introduction and commentary. Originally published: Leicester, England : Inter-Varsity Press ; Grand Rapids, Mich. : W.B. Eerdmans Pub., 1988, in series: The Tyndale New Testament commentaries. Tyndale New Testament Commentaries (108). Downers Grove, IL: InterVarsity Press.
[5] MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (Lk 2:49). Nashville: Word Pub.
[6] Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (Lk 2:49). Nashville: T. Nelson Publishers.
[7] Johnson, B. W. (1999). The people's New Testament : With explanatory notes (234). Oak Harbor, WA.
[8] Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). Reformation study Bible, the : Bringing the light of the Reformation to Scripture : New King James Version. Includes index. (Lk 2:49). Nashville: T. Nelson.
[9] Nolland, J. (2002). Vol. 35A: Word Biblical Commentary : Luke 1:1-9:20. Word Biblical Commentary (132). Dallas: Word, Incorporated
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