Luke 1:36

1:36 “And look, ¹  your relative ²  Elizabeth has also become pregnant with ³  a son in her old age – although she was called barren, she is now in her sixth month! ⁴ 

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁵  when the time came for their ⁶  purification according to the law of Moses, Joseph and Mary ⁷  brought Jesus ⁸  up to Jerusalem ⁹  to present him to the Lord

Luke 2:27

2:27 So ¹⁰  Simeon, ¹¹  directed by the Spirit, ¹²  came into the temple courts, ¹³  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹⁴ 

Luke 21:16

21:16 You will be betrayed even by parents, ¹⁵  brothers, relatives, ¹⁶  and friends, and they will have some of you put to death.

[1:36]  ¹ tn Grk “behold.”

[1:36]  ² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ³ tn Or “has conceived.”

[1:36]  ⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[2:22]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁶ 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]  ⁷ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:27]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ¹⁰ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ¹¹ 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]  ¹² tn Grk “the temple.”

[2:27]  ¹³ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[21:16]  ¹³ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ¹⁴ 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.