Please read carefully through the arguments and counterarguments.
Interpretation 1: Simeon was thinking of deep sorrow—a sorrow of the soul.
Summary: the traditional and generally accepted explanation is that Simeon was referring to the sorrow that awaited Mary: the doubt that would tear Mary’s mother’s heart apart when her Son would be performing publicly in Israel and would arouse much opposition. This also extends to how Jesus would die a cruel death on the cross.
Arguments in favour of this view:
A piercing sword is painful. And a sword that penetrates into the soul—figuratively speaking—is therefore an indication of a great pain that affects her entire being, like a severe heartache. The image suggests violence from an external source and thus will not be intended as an indication of Mary’s inner doubts that could tear her soul apart later.
Arguments against this view:
1. We do not encounter this imagery anywhere in the Old Testament—not even in the various dictionaries of the Greek literature of the time that I have consulted. Was this image of a piercing sword a common expression to indicate grief or doubt in those days? Or are we perhaps reading back into the text an idea that we currently imagine with this metaphor? Is it perhaps anachronistic?
2. If the cutting sword is a metaphor, a stroke of the sword
coming from outside yourself can also cause pain coming from within.
3. This explanation does not take into account the fact that Simeon says this to Mary by way of a parenthesis (as properly shown in, e.g., the English Standard Version). The Greek conjunction “kai” at the beginning of Luke 2:35 should therefore be translated with also
(which unfortunately is not done in the ESV). Simeon is saying something concerning others: the many in Israel
(Luke 2:34; see also the many hearts
of Luke 2:35). By means of a parenthesis he involves Mary in what is about to happen to those others as well. From this the conclusion may be made that a sword will pierce not only Mary’s heart, but also the hearts of those many others.
Interpretation 2: Simeon was thinking of Isaiah 49:2: the mouth of the Lord’s Servant.
Summary: Simeon was not using general imagery in his day for an affliction with sharp inner pain, but he had in mind Isaiah 49:2 and was thinking of the sharp words coming later from the mouth of Mary’s son, who would expose the thoughts of many hearts.
Arguments in favour of this view:
1. Simeon’s prophecy ends with the words that thoughts from many hearts may be revealed.
That is the effect of this piercing sword.
2. Simeon was certainly familiar with the prophecies of Isaiah. He was waiting for the consolation of Israel
(Luke 2:25). This refers to the time of which Isaiah prophesied, Comfort, comfort my people...
(Isaiah 40:1–2). The second prophecy, Isaiah 49:1–26, about the servant of the LORD, was also a strong point of focus for Simeon. Seeing the—as yet—small child with his mother inevitably made him reflect to Isaiah 49:1: The LORD called me from the womb, from the body of my mother he named my name
(for this last point, see also Luke 2:21!). Simeon also derives the conclusion of his song of praise, Luke 2:32, from Isaiah 49:6. But Isaiah 49 also mentions a sword! We read in verse Isaiah 49:2: He made my mouth like a sharp sword...
3. The metaphor of a sword, representing Christ’s mouth as a description of his unmasking speech, is found also in Revelation 1:16 and Revelation 2:12. The annotations of that passage in the 1619 Dort Bible also refer to Isaiah 49:2, as well as to the well-known text of Hebrews 4:12. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.
4. With this explanation, the intriguing parenthesis of Luke 2:35a automatically fits into place: Simeon announces to Mary that her Son will, by his actions—and especially through his mouth, his preaching, bring to light the deliberations of many hearts. From the bottom of their hearts people are forced to choose: they are either for or against the redemption that Christ is about to realize. He is appointed for the fall and rising of many in Israel (cf. Isaiah 49:7–8!). With the sword of his mouth he lays bare what lives in every human heart. This is the point where the old prophet Simeon interjects, and you yourself are not exempt from this!
The mouth of her Son will turn like a sword more than once—also against his own mother—to expose wrong thoughts also in her.
5. With this explanation, there are many examples at hand in which we see Simeon’s prophecy reaching its fulfillment: Luke 2:49, Mark 3:33–35, John 2:4.
Arguments against this view:
In Isaiah 49:2 the Greek translation of the Old Testament, i.e., the Septuagint, uses the Greek word machaira (a long sword), while in Luke 2:35 the Greek uses the word romphaia (a short sword).
Refutation of this view:
In both Revelation 1:16 and Revelation 2:12—the texts closest to Isaiah 49:2 —the term romphaia is used as well, while Hebrews 4:12 again has machaira. Apparently, romphaia and machaira are used interchangeably in this imagery.
35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”