Luke 13:22

The Narrow Door

13:22 Then ¹  Jesus ²  traveled throughout ³  towns ⁴  and villages, teaching and making his way toward ⁵  Jerusalem. ⁶ 

Luke 19:28

The Triumphal Entry

19:28 After Jesus ⁷  had said this, he continued on ahead, ⁸  going up to Jerusalem. ⁹ 

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ¹⁰  when the time came for their ¹¹  purification according to the law of Moses, Joseph and Mary ¹²  brought Jesus ¹³  up to Jerusalem ¹⁴  to present him to the Lord

Luke 23:7

23:7 When ¹⁵  he learned that he was from Herod’s jurisdiction, ¹⁶  he sent him over to Herod, ¹⁷  who also happened to be in Jerusalem ¹⁸  at that time.

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn This is a distributive use of κατά (kata); see L&N 83:12.

⁴ tn Or “cities.”

⁵ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

⁶ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

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

⁸ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

⁹ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴ 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.

¹⁵ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

²¹ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

²² sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).