02_Feník Lapko_498-524_498-524 10/12/15 10:15 Pagina 511 511 ANNUNCIATIONS TO MARY IN LUKE 1–2 511 the shepherds’ episode is articulated as a new annunciation scene in Luke’s gospel — one in which the evangelist allots the role of informant to the shepherds 21, with Mary, as in the first annuncia- tion, described as the recipient of the news. Still, as Luke’s story unfolds further, it becomes clear that the annunciation of the shep- herds is not the last one 22. messenger act of speaking addressee message 2,15 oi` poime,nej 2,17 evgnw,risan 2,18 pa,ntej 2,17 peri. tou/ r`hm, atoj 2,19 Maria,m 2,11 swth,r/cristo.j ku,rioj 2,14 eivrh,nh evn avnqrw,poij euvdoki,aj III. Annunciation to Mary by Simeon (2,22-35) As the action is relocated from Bethlehem to Jerusalem in 2,22, the city and its temple become the venue for yet another annunci- ation to Mary. It enlarges in a remarkable way the christological profile created by Gabriel in 1,26-38 and expanded by the shep- herds in 2,15-20. Even though the episode is traditionally under- stood as Jesus’ presentation or manifestation, it will be proposed that it bears all the hallmarks of a new annunciation to Mary per- taining to her son and herself, this time by the man named Simeon. Indeed, Kaut is unafraid to claim that the annunciation by Simeon amounts to “[d]as Sinnzentrum dieser Szene an heiligem Ort” 23, title swth,r ascribed to him in 2,11 for the first time. In that verse the evan- gelist — save for mentioning peace in 2,14 as the first corollary of the savior’s birth — is silent as to how Jesus will perform his task of a savior. 21 Although found so frequently in the domain of popular Christian piety under the influence of the story of magi from Matthew, Luke does not ascribe the act of adoration to the shepherds. The verb proskune,w or its equivalents do not appear in the passage. C. BURCHARD, “A Note on ʽΡΗΜΑ in JosAs 17:1f.; Luke 2:15, 17; Acts 10:37”, NT 27 (1985) 281-295, here 289, high- lights: “Not a word about adoration of [...] the little savior”. 22 COLERIDGE, The Birth of the Lukan Narrative, 151, argues well: “After the shepherds’ visit and revelation, Mary has more pieces than she had before, and she will have still more after each of the remaining episodes of the in- fancy narrative”. 23 T. KAUT, Befreier und befreites Volk. Traditions- und redaktionsge- schichtliche Untersuchung zu Magnifikat und Benediktus im Kontext der vorlukanischen Kindheitsgeschichte (BBB 77; Frankfurt am Main 1990) 138.