Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ¹  when the time came for their ²  purification according to the law of Moses, Joseph and Mary ³  brought Jesus ⁴  up to Jerusalem ⁵  to present him to the Lord

Lukas 2:38

2:38 At that moment, ⁶  she came up to them ⁷  and began to give thanks to God and to speak ⁸  about the child ⁹  to all who were waiting for the redemption of Jerusalem. ¹⁰ 

Lukas 2:43

2:43 But ¹¹  when the feast was over, ¹²  as they were returning home, ¹³  the boy Jesus stayed behind in Jerusalem. His ¹⁴  parents ¹⁵  did not know it,

Lukas 2:46

2:46 After ¹⁶  three days ¹⁷  they found him in the temple courts, ¹⁸  sitting among the teachers, ¹⁹  listening to them and asking them questions.

Lukas 5:18

5:18 Just then ²⁰  some men showed up, carrying a paralyzed man ²¹  on a stretcher. ²²  They ²³  were trying to bring him in and place him before Jesus. ²⁴ 

Lukas 7:41

7:41 “A certain creditor ²⁵  had two debtors; one owed him ²⁶  five hundred silver coins, ²⁷  and the other fifty.

Lukas 8:2

8:2 and also some women ²⁸  who had been healed of evil spirits and disabilities: ²⁹  Mary ³⁰  (called Magdalene), from whom seven demons had gone out,

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ³¹  with him, but Jesus ³²  sent him away, saying,

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ³³  And after he said this he breathed his last.

[2:22]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ² 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]  ³ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:38]  ⁶ tn Grk “at that very hour.”

[2:38]  ⁷ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁸ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁹ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹⁰ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:43]  ¹¹ 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]  ¹² tn Grk “when the days ended.”

[2:43]  ¹³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ¹⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ¹⁵ 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.

[2:46]  ¹⁶ tn Grk “And it happened that after.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ¹⁷ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹⁸ tn Grk “the temple.”

[2:46]  ¹⁹ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[5:18]  ²⁰ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²¹ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²² tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²³ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:41]  ²⁵ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ²⁶ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ²⁷ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[8:2]  ²⁸ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ²⁹ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ³⁰ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:38]  ³¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:46]  ³³ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.