Lukas 8:21

8:21 But he replied ¹  to them, “My mother and my brothers are those ²  who hear the word of God and do it.” ³ 

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ⁴  mother and his brothers ⁵  came to him, but ⁶  they could not get near him because of the crowd.

Lukas 1:60

1:60 But ⁷  his mother replied, ⁸  “No! He must be named ⁹  John.” ¹⁰ 

Lukas 1:43

1:43 And who am I ¹¹  that the mother of my Lord should come and visit me?

Lukas 2:33

2:33 So ¹²  the child’s ¹³  father ¹⁴  and mother were amazed ¹⁵  at what was said about him.

Lukas 12:53

12:53 They will be divided, ¹⁶  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Lukas 8:20

8:20 So ¹⁷  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Lukas 2:48

2:48 When ¹⁸  his parents ¹⁹  saw him, they were overwhelmed. His ²⁰  mother said to him, “Child, ²¹  why have you treated ²²  us like this? Look, your father and I have been looking for you anxiously.” ²³ 

Lukas 2:41

Jesus in the Temple

2:41 Now ²⁴  Jesus’ ²⁵  parents went to Jerusalem ²⁶  every ²⁷  year for the feast of the Passover. ²⁸ 

Lukas 2:43

2:43 But ²⁹  when the feast was over, ³⁰  as they were returning home, ³¹  the boy Jesus stayed behind in Jerusalem. His ³²  parents ³³  did not know it,

Lukas 7:15

7:15 So ³⁴  the dead man ³⁵  sat up and began to speak, and Jesus ³⁶  gave him back ³⁷  to his mother.

Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ³⁸ 

Lukas 2:51

2:51 Then ³⁹  he went down with them and came to Nazareth, ⁴⁰  and was obedient ⁴¹  to them. But ⁴²  his mother kept all these things ⁴³  in her heart. ⁴⁴ 

Lukas 24:10

24:10 Now it was Mary Magdalene, ⁴⁵  Joanna, ⁴⁶  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁴⁷  did not let anyone go in with him except Peter, John, ⁴⁸  and James, and the child’s father and mother.

Lukas 14:26

14:26 “If anyone comes to me and does not hate ⁴⁹  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ⁵⁰  he cannot be my disciple.

Lukas 2:34

2:34 Then ⁵¹  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁵²  This child ⁵³  is destined to be the cause of the falling and rising ⁵⁴  of many in Israel and to be a sign that will be rejected. ⁵⁵ 

Lukas 8:56

8:56 Her ⁵⁶  parents were astonished, but he ordered them to tell no one ⁵⁷  what had happened.

Lukas 21:16

21:16 You will be betrayed even by parents, ⁵⁸  brothers, relatives, ⁵⁹  and friends, and they will have some of you put to death.

Lukas 1:15

1:15 for he will be great in the sight of ⁶⁰  the Lord. He ⁶¹  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁶² 

Lukas 2:27

2:27 So ⁶³  Simeon, ⁶⁴  directed by the Spirit, ⁶⁵  came into the temple courts, ⁶⁶  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁶⁷ 

Lukas 18:29

18:29 Then ⁶⁸  Jesus ⁶⁹  said to them, “I tell you the truth, ⁷⁰  there is no one who has left home or wife or brothers ⁷¹  or parents or children for the sake of God’s kingdom

Lukas 7:12

7:12 As he approached the town gate, a man ⁷²  who had died was being carried out, ⁷³  the only son of his mother (who ⁷⁴  was a widow ⁷⁵ ), and a large crowd from the town ⁷⁶  was with her.

Lukas 2:21

2:21 At ⁷⁷  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ⁷⁸  before he was conceived in the womb.

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ⁷⁹  you who kill the prophets and stone those who are sent to you! ⁸⁰  How often I have longed ⁸¹  to gather your children together as a hen gathers her chicks under her wings, but ⁸²  you would have none of it! ⁸³ 

Lukas 13:12

13:12 When ⁸⁴  Jesus saw her, he called her to him ⁸⁵  and said, “Woman, ⁸⁶  you are freed ⁸⁷  from your infirmity.” ⁸⁸ 

Lukas 4:38-39

4:38 After Jesus left ⁸⁹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁹⁰  to help her. ⁹¹  4:39 So ⁹²  he stood over her, commanded ⁹³  the fever, and it left her. Immediately ⁹⁴  she got up and began to serve ⁹⁵  them.

Lukas 7:13

7:13 When ⁹⁶  the Lord saw her, he had compassion ⁹⁷  for her and said to her, “Do not weep.” ⁹⁸ 

Lukas 2:49

2:49 But ⁹⁹  he replied, ¹⁰⁰  “Why were you looking for me? ¹⁰¹  Didn’t you know that I must be in my Father’s house?” ¹⁰² 

Lukas 11:27

11:27 As ¹⁰³  he said these things, a woman in the crowd spoke out ¹⁰⁴  to him, “Blessed is the womb ¹⁰⁵  that bore you and the breasts at which you nursed!” ¹⁰⁶ 

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁰⁷  on the earth and wrath against this people.

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ¹⁰⁸  when the time came for their ¹⁰⁹  purification according to the law of Moses, Joseph and Mary ¹¹⁰  brought Jesus ¹¹¹  up to Jerusalem ¹¹²  to present him to the Lord

Lukas 2:50

2:50 Yet ¹¹³  his parents ¹¹⁴  did not understand ¹¹⁵  the remark ¹¹⁶  he made ¹¹⁷  to them.

Lukas 22:57

22:57 But Peter ¹¹⁸  denied it: “Woman, ¹¹⁹  I don’t know ¹²⁰  him!”

Lukas 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ¹²¹  will be set apart to the Lord” ¹²² ),

Lukas 13:13

13:13 Then ¹²³  he placed his hands on her, and immediately ¹²⁴  she straightened up and praised God.

Lukas 13:11

13:11 and a woman was there ¹²⁵  who had been disabled by a spirit ¹²⁶  for eighteen years. She ¹²⁷  was bent over and could not straighten herself up completely. ¹²⁸ 

Lukas 13:16

13:16 Then ¹²⁹  shouldn’t ¹³⁰  this woman, a daughter of Abraham whom Satan ¹³¹  bound for eighteen long ¹³²  years, be released from this imprisonment ¹³³  on the Sabbath day?”

Lukas 18:15

Jesus and Little Children

18:15 Now people ¹³⁴  were even bringing their babies ¹³⁵  to him for him to touch. ¹³⁶  But when the disciples saw it, they began to scold those who brought them. ¹³⁷ 

[8:21]  ¹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ² tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ³ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:19]  ⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁵ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:60]  ⁷ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ⁸ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ⁹ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ¹⁰ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:43]  ¹¹ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[2:33]  ¹² tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ¹³ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ¹⁴ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ¹⁵ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[12:53]  ¹⁶ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[8:20]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[2:48]  ¹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹⁹ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ²⁰ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ²¹ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ²² tn Or “Child, why did you do this to us?”

[2:48]  ²³ tn Or “your father and I have been terribly worried looking for you.”

[2:41]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ²⁵ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ²⁷ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ²⁸ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[2:43]  ²⁹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ³⁰ tn Grk “when the days ended.”

[2:43]  ³¹ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ³² tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ³³ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[7:15]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ³⁵ tn Or “the deceased.”

[7:15]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ³⁷ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[18:20]  ³⁸ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[2:51]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁴⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁴¹ tn Or “was submitting.”

[2:51]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁴³ tn Or “all these words.”

[2:51]  ⁴⁴ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[24:10]  ⁴⁵ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ⁴⁶ sn On Joanna see Luke 8:1-3.

[8:51]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁴⁸ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:26]  ⁴⁹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ⁵⁰ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[2:34]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁵² tn Grk “behold.”

[2:34]  ⁵³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁵⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁵⁵ tn Grk “and for a sign of contradiction.”

[8:56]  ⁵⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁵⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[21:16]  ⁵⁸ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁵⁹ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[1:15]  ⁶⁰ tn Grk “before.”

[1:15]  ⁶¹ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ⁶² tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[2:27]  ⁶³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁶⁴ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁶⁵ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁶⁶ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁶⁷ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[18:29]  ⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁷⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁷¹ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[7:12]  ⁷² tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ⁷³ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ⁷⁴ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ⁷⁵ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ⁷⁶ tn Or “city.”

[2:21]  ⁷⁷ 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]  ⁷⁸ 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.

[13:34]  ⁷⁹ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁸⁰ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁸¹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁸³ tn Grk “you were not willing.”

[13:12]  ⁸⁴ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁸⁵ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁸⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁸⁷ tn Or “released.”

[13:12]  ⁸⁸ tn Or “sickness.”

[4:38]  ⁸⁹ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁹¹ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ⁹² tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁹³ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ⁹⁴ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ⁹⁵ tn The imperfect verb has been translated ingressively.

[7:13]  ⁹⁶ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁹⁷ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁹⁸ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[2:49]  ⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹⁰⁰ tn Grk “he said to them.”

[2:49]  ¹⁰¹ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁰² tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[11:27]  ¹⁰³ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ¹⁰⁴ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹⁰⁵ tn For this term see L&N 8.69.

[11:27]  ¹⁰⁶ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[21:23]  ¹⁰⁷ sn Great distress means that this is a period of great judgment.

[2:22]  ¹⁰⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:50]  ¹¹³ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

[2:50]  ¹¹⁴ tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

[2:50]  ¹¹⁵ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

[2:50]  ¹¹⁶ tn Or “the matter.”

[2:50]  ¹¹⁷ tn Grk “which he spoke.”

[22:57]  ¹¹⁸ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ¹¹⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ¹²⁰ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[2:23]  ¹²¹ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ¹²² sn An allusion to Exod 13:2, 12, 15.

[13:13]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹²⁴ sn The healing took place immediately.

[13:11]  ¹²⁵ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ¹²⁶ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹²⁷ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ¹²⁸ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:16]  ¹²⁹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹³⁰ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹³¹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹³² tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹³³ tn Or “bondage”; Grk “bond.”

[18:15]  ¹³⁴ tn Grk “they.”

[18:15]  ¹³⁵ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹³⁶ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹³⁷ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.