Presentation of Christ in the Temple

Stefan Lochner (German artist, 1400-1451) Presentation of Christ Child at the Temple 1447.

1563-70 Presentation of Christ in the Temple

Francesco Bassano the Younger 1563-1570 The Presentation of Christ at the Temple

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1030-40 Presentation of Christ in the Temple

 

 Presentation in the Temple in a benedictional, Ottonian, about 1030–40

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

1605 Presentation of Christ in the Temple

 Lodovico Carracci, (Italian painter 1555-1619), Presentation in the Temple 1605

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1460 Presentation of Christ in the Temple

Attributed to Andrea Mantegna (Italian painter, c 1431–1506) Presentation at the Temple c 1460

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1270s Presentation of Christ in the Temple

 Presentation of Jesus at the Temple 1270s.

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

1556 Presentation of Christ in the Temple

Lorenzo Lotto (Italian artist, c.1480-1556) The Presentation of Christ in the Temple 1556

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1800 Presentation of Christ in the Temple

 The Presentation at the Temple, Greek, c 1800

1460 Presentation of Christ in the Temple

 Book of Hours. Netherlands c1460 The Presentation at the Temple

According to the Gospel of Luke in the Bible  (Luke 2:22-38), after Jesus' birth, Mary & Joseph took him to the Temple in Jerusalem to present him to the Lord & to perform the purification rites required by Jewish law.  Mary & Joseph took the baby Jesus to the Temple in Jerusalem 40 days after his birth to complete Mary's ritual purification after childbirth & to perform the redemption of the firstborn, in obedience to the Law of Moses in the Bible (Leviticus 12, Exodus 13:12-15, etc.).

Jewish law in Leviticus 12:2-8), declares that a woman who had given birth was considered ceremonially unclean for a certain period. After this time, she was required to offer a sacrifice for her purification, which often included a lamb & a pigeon or a turtledove. If the family couldn't afford a lamb, 2 turtledoves or 2 young pigeons could be offered instead according to the Bible (Luke 2:24).

Joseph is often depicted carrying the offering prescribed by Jewish law for the purification of a woman after childbirth, which was a pair of turtledoves or two young pigeons. This was a common offering for those who couldn't afford the traditional sacrifice of a lamb in the Bible (Luke 2:24).

The specific prophecy or promise made to Simeon, indicating that he would live to see the Messiah before his death, is mentioned in the New Testament, in the biblical Gospel of Luke, chapter 2, verses 25-26: "Now there was a man in Jerusalem called Simeon, who was righteous & devout. He was waiting for the consolation of Israel, & the Holy Spirit was on him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Messiah."

This passage in Luke explicitly states that Simeon would live to see the arrival of the Messiah, the promised Savior of Israel. This promise was fulfilled when Simeon encountered the infant Jesus at the Temple in Jerusalem, as described in the subsequent verses of Luke 2:27-35.

High Priest Simeon is often depicted as an elderly man, holding the infant Jesus in his arms. Simeon had been promised by the Holy Spirit that he would not die until he had seen the Messiah. When he saw Jesus, he blessed God & proclaimed the famous "Nunc Dimittis" (Latin for "Now you dismiss") praising God for allowing him to see the promised salvation through Jesus.

High Priest Simeon, describing his role in the Christian narrative of seeing the infant Jesus & his famous proclamation, is a synthesis of information derived from the Gospel of Luke in the Bible (Luke 2:25-35). The passage in Luke recounts the events surrounding the Presentation of Jesus at the Temple, where Simeon, guided by the Holy Spirit, recognizes Jesus as the promised Messiah.

The specific prophecy or promise made to Simeon, indicating that he would live to see the Messiah before his death, is mentioned in the New Testament, specifically in the Gospel of Luke, chapter 2, verses 25-26:

"Now there was a man in Jerusalem called Simeon, who was righteous & devout. He was waiting for the consolation of Israel, & the Holy Spirit was on him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Messiah."

This passage in Luke explicitly states that Simeon had received a revelation from the Holy Spirit, assuring him that he would live to see the arrival of the Messiah, the promised Savior of Israel. This promise was fulfilled when Simeon encountered the infant Jesus at the Temple in Jerusalem, as described in the subsequent verses of Luke 2:27-35.

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

The "Nunc Dimittis" prayer is a Latin hymn derived from Simeon's words in Luke 2:29-32, where he says, "Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, & for glory to your people Israel."

These details about Simeon & his encounter with Jesus are fundamental elements of the Christian narrative, & they have been depicted in various artworks, sermons, & theological discussions throughout history. 

1400s Presentation of Christ in the Temple

 15C Presentation of Jesus at the temple 

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

Candlemas - The Presentation of Jesus at The Temple

11C Menologion of Basil Presentation of Jesus at The Temple

The Presentation of Jesus at the Temple is an early biblical episode in the life of the infant Jesus, describing his presentation at the Temple in Jerusalem in order to officially induct him into Judaism, that is celebrated by many Western Christian Churches on the holiday of Candlemas. (Luke 2:23–40).

In some liturgical churches, the Compline on the Feast of the Presentation marks the end of the Epiphany season. In the Anglican Communion, the Presentation of Christ in the Temple is celebrated on February 2 or as close as possible  

According to the gospel, Mary & Joseph took the Infant Jesus to the Temple in Jerusalem 40 days after Christmas to complete Mary's ritual purification after childbirth & to perform the redemption of the firstborn son, in obedience to the Torah (Leviticus 12, Exodus 13:12–15, etc.). Luke explicitly says that Joseph & Mary take the option provided for poor people (those who could not afford a lamb; Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." 

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon then uttered the prayer which prophesied the redemption of the world by Jesus: "Lord, now let your servant depart in peace, according to your word; for my eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, & for glory to your people Israel". (Luke 2:29–32).

In art, early images concentrated on the moment of meeting with Simeon, typically at the entrance to the Temple. In the West, beginning in the 8C or 9C, a different depiction at an altar emerged, where Simeon eventually by the Late Middle Ages came to be shown wearing the elaborate vestments attributed to the Jewish High Priest, & conducting a liturgical ceremony surrounded by the family & the elderly prophetess Anna. In the West, Simeon is often already holding the infant, or the moment of handover is shown; in Eastern images Mary is more likely still to hold Jesus.

This parchment 1310-1320 image of The Presentation of Jesus at The Temple in a Missal originates from East Anglia, one of the earliest examples of a Missal of an English source. Sarum Missals were books produced by the Church during the Middle Ages for celebrating Mass throughout the year. National Library of Wales.

15C South German Depiction of The Presentation of Jesus at The Temple

1434 The Adoration of the Magi

Attributed to Fra Angelico (Italian painter, 1387-1455) Adoration of the Magi 1434

14-1500s The Adoration of the Magi

From the Workshop of Gerard David (Flemish painter, 1460-1523) Adoration of the Magi

In 1484, David registered in the Bruges painters' guild, & he subsequently held several official posts in that organization. Although In 1515 he also registered in the Antwerp painters' guild, David continued to live in Bruges until his death.

1460s-90s The Adoration of the Magi

Domenico Ghirlandaio (Italian artist, 1449–1494) The Adoration of the Magi

14-1500sThe Adoration of the Magi

Attributed to Gerard David (Flemish painter, 1460-1523) Adoration of the Magi

Two documented works, the Justice of Cambyses of 1498 & the Virgin among Virgins of 1509, form the linchpins of David's oeuvre, around which many other paintings with similar characteristics have been grouped.  Paintings here are attributed to Gerard David.

14-1500s The Adoration of the Magi

From the Workshop of Gerard David (Flemish painter, 1460-1523) Adoration of the Magi

In 1484, David registered in the Bruges painters' guild, & he subsequently held several official posts in that organization. Although In 1515 he also registered in the Antwerp painters' guild, David continued to live in Bruges until his death.

14-1500s The Adoration of the Magi

Attributed to Gerard David (Flemish painter, 1460-1523) Adoration of the Magi

Gerard David was probably born in Oudewater; exactly when he emigrated from this north Netherlandish town near Haarlem to the southern Netherlands is not known. He may have spent a period of time in Dieric Bouts's Leuven workshop, which continued under Bouts's sons, Aelbert and Dieric the Younger. 

14-1500s The Adoration of the Magi

Domenico Ghirlandaio (Italian artist, 1449–1494) The Adoration of the Magi

14-1500s The Adoration of the Magi

Attributed to Gerard David (Flemish painter, 1460-1523) Adoration of the Magi

Two documented works, the Justice of Cambyses of 1498 & the Virgin among Virgins of 1509, form the linchpins of David's oeuvre, around which many other paintings with similar characteristics have been grouped.  Paintings here are attributed to Gerard David.

1440s The Adoration of the Magi

Stefan Lochner (German artist, 1400-1451) Adoration of the Magi 1440s

1562 The Adoration of the Magi

1562 Jacopo Bassano (Italian painter, 1510-1592) The Adoration of the Magi

January 6 is observed as a Christain church festival called Epiphany in commemoration of the arrival of the Magi at the end of their long journey from the Far East, in Bethlehem, the birthplace of Jesus Christ. In Western Christain churches, Epiphany portrays the 1st manifestation of Christ to the Gentiles. In some Eastern Christain Churches, Epiphany celebrates baptism of Christ. Epiphany also means "a revealing scene or moment," & epiphany may also be seen as "an appearance or manifestation especially of a divine being."

The biblical Magi, also known as the Three Wise Men, the Three Kings, & the Three Magi, were distinguished foreigners in the Gospel of Matthew. They are said to have visited Jesus after his birth, bearing gifts of gold, frankincense, & myrrh. They are figures in traditional accounts of the nativity celebrations of Christmas & are an important part of Christian tradition.

The Gospel of Matthew is the only one of the 5 gospels in The New Testament of the Bible to mention the Magi. Matthew 2:1–2 has it that they came "from the east" to worship the "king of the Jews." The gospel does not mention the number of Magi. Still, most western Christian denominations traditionally portray them to have been 3 in number, based on the biblical statement that they brought 3 gifts. 

In Eastern Christianity, especially the Syriac churches, the Magi often number 12. Their identification as kings in later Christian writings is probably linked to Isaiah 60:1–6, which refers to "kings [coming] to the brightness of your dawn" bearing "gold & frankincense." Further identification of the Magi with kings may be due to Psalm 72:11, "May all kings fall down before him."

12-1300s The Adoration of the Magi

Attributed to Giotto (Ambrogio Bondone) (Italian artist, 1267-1337) Adoration of the Magi Arena Chapel

 

1400s The Adoration of the Magi

Attributed to Gerard David (Flemish painter, 1460-1523) Adoration of the Magi

Gerard David was probably born in Oudewater; exactly when he emigrated from this north Netherlandish town near Haarlem to the southern Netherlands is not known. He may have spent a period of time in Dieric Bouts's Leuven workshop, which continued under Bouts's sons, Aelbert and Dieric the Younger. 

1504 The Adoration of the Magi

Albrecht Dürer (1471-1528) Adoration of the Magi (detail) 1504

 

1400s The Adoration of the Magi

Rogier van der Weyden (Flemish painter, 1400-1464) Adoration of the Magi

 

1600s The Adoration of the Magi

Francisco de Zurbarán (Spanish painter, 1598–1664) Adoration of the Magi

 

1445 The Adoration of the Magi

Attributed to Fra Filippo Lippi (Italian Renaissance painter, c 1406–1469) also called Lippo Lippi, Adoration of the Magi c 1445

In Eastern Christianity, especially the Syriac churches, the Magi often number 12. Their identification as kings in later Christian writings is probably linked to Isaiah 60:1–6, which refers to "kings [coming] to the brightness of your dawn" bearing "gold & frankincense." Further identification of the Magi with kings may be due to Psalm 72:11, "May all kings fall down before him."

1526 The Adoration of the Magi

Quinten Metsys (Netherlandish painter, 1466-1530) The Adoration of the Magi, 1526

 

1517 The Adoration of the Magi

Correggio (Antonio Allegri) (Italian painter, c 1489-1534) Adoration of the Christ Child by the Magi-1517

The luxurious gifts btought to give the newborn Jesus mighy indicate that these visitors from the East “are people of great wealth & power, that’s kind of obvious based on the things they bring,” says Dr. Kristin Swenson, an Associate Professor of Religious Studies at Virginia Commonwealth University. “They are called Magi in the Greek, which was a term that referred to a kind of subclass of Persian priests." 

The biblical Magi, also known as the Three Wise Men, the Three Kings, & the Three Magi, were distinguished foreigners in the Gospel of Matthew. They are said to have visited Jesus after his birth, bearing gifts of gold, frankincense, & myrrh. They are figures in traditional accounts of the nativity celebrations of Christmas & are an important part of Christian tradition.

1440 The Adoration of the Magi

Attributed to Fra Angelico (Italian painter, 1387-1455) Adoration of the Magi 1440

 

1500s The Adoration of the Magi

 Giorgio Vasari (Italian artist, 1511–1574) Adoration of the Magi

The only reference to these 3 men from the East in the Bible is in Chapter 2 of the Gospel of Matthew, & they’re not called “wise men,” or “kings.” There’s also no mention of how many men were there. It only describes “some men from the East” & “visitors from the East.” 

The Gospel of Matthew is the only one of the 5 gospels in The New Testament of the Bible to mention the Magi. Matthew 2:1–2 has it that they came "from the east" to worship the "king of the Jews." The gospel does not mention the number of Magi. Still, most western Christian denominations traditionally portray them to have been 3 in number, based on the biblical statement that they brought 3 gifts.

1340 The Adoration of the Magi

Attributed to Pietro Lorenzetti (Sienese painter, fl 1306-1345) Adoration of the Magi c 1340