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 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁶  or two young pigeons. ⁷ 

Lukas 2:27

2:27 So ⁸  Simeon, ⁹  directed by the Spirit, ¹⁰  came into the temple courts, ¹¹  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹² 

Lukas 2:51

2:51 Then ¹³  he went down with them and came to Nazareth, ¹⁴  and was obedient ¹⁵  to them. But ¹⁶  his mother kept all these things ¹⁷  in her heart. ¹⁸ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁹  your reward is great in heaven. For their ancestors ²⁰  did the same things to the prophets. ²¹ 

Lukas 7:4

7:4 When ²²  they came ²³  to Jesus, they urged ²⁴  him earnestly, ²⁵  “He is worthy ²⁶  to have you do this for him,

Lukas 8:51

8:51 Now when he came to the house, Jesus ²⁷  did not let anyone go in with him except Peter, John, ²⁸  and James, and the child’s father and mother.

Lukas 11:48

11:48 So you testify that you approve of ²⁹  the deeds of your ancestors, ³⁰  because they killed the prophets ³¹  and you build their ³²  tombs! ³³ 

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.’” ³⁴ 

[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.

[2:24]  ⁶ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁷ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:27]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:51]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ¹⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ¹⁵ tn Or “was submitting.”

[2:51]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹⁷ tn Or “all these words.”

[2:51]  ¹⁸ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[6:23]  ¹⁹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²¹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:4]  ²² tn Here δέ (de) has not been translated.

[7:4]  ²³ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ²⁴ tn Or “implored.”

[7:4]  ²⁵ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ²⁶ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[8:51]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ²⁸ 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.

[11:48]  ²⁹ tn Grk “you are witnesses and approve of.”

[11:48]  ³⁰ tn Or “forefathers”; Grk “fathers.”

[11:48]  ³¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ³² tn “Their,” i.e., the prophets.

[11:48]  ³³ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[18:20]  ³⁴ 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.