Lukas 2:21-22

2:21 At ¹  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²  before he was conceived in the womb.

Jesus’ Presentation at the Temple

2:22 Now ³  when the time came for their ⁴  purification according to the law of Moses, Joseph and Mary ⁵  brought Jesus ⁶  up to Jerusalem ⁷  to present him to the Lord

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ⁸  and finds them alert, ⁹  blessed are those slaves! ¹⁰ 

Lukas 12:45

12:45 But if ¹¹  that ¹²  slave should say to himself, ¹³  ‘My master is delayed ¹⁴  in returning,’ and he begins to beat ¹⁵  the other ¹⁶  slaves, both men and women, ¹⁷  and to eat, drink, and get drunk,

Lukas 19:44

19:44 They will demolish you ¹⁸  – you and your children within your walls ¹⁹  – and they will not leave within you one stone ²⁰  on top of another, ²¹  because you did not recognize the time of your visitation from God.” ²² 

Lukas 21:6-7

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²³  All will be torn down!” ²⁴  21:7 So ²⁵  they asked him, ²⁶  “Teacher, when will these things ²⁷  happen? And what will be the sign that ²⁸  these things are about to take place?”

Lukas 21:9

21:9 And when you hear of wars and rebellions, ²⁹  do not be afraid. ³⁰  For these things must happen first, but the end will not come at once.” ³¹ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ³²  you did not arrest me. ³³  But this is your hour, ³⁴  and that of the power ³⁵  of darkness!”

[2:21]  ¹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ² sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:22]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁴ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[2:22]  ⁵ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:38]  ⁸ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁹ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ¹⁰ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:45]  ¹¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹² tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹³ tn Grk “should say in his heart.”

[12:45]  ¹⁴ tn Or “is taking a long time.”

[12:45]  ¹⁵ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹⁶ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[19:44]  ¹⁸ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹⁹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ²⁰ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²¹ tn Grk “leave stone on stone.”

[19:44]  ²² tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[21:6]  ²³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ²⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:7]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ²⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ²⁷ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ²⁸ tn Grk “when.”

[21:9]  ²⁹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ³⁰ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ³¹ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[22:53]  ³² tn Grk “in the temple.”

[22:53]  ³³ tn Grk “lay hands on me.”

[22:53]  ³⁴ tn Or “your time.”

[22:53]  ³⁵ tn Or “authority,” “domain.”