Luke 17:5

17:5 The ¹  apostles said to the Lord, “Increase our faith!” ² 

Luke 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ³  will be set apart to the Lord” ⁴ ),

Luke 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ⁵  lord,

“Sit at my right hand,

Luke 1:17

1:17 And he will go as forerunner before the Lord ⁶  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ⁷  to make ready for the Lord a people prepared for him.”

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁸  when the time came for their ⁹  purification according to the law of Moses, Joseph and Mary ¹⁰  brought Jesus ¹¹  up to Jerusalem ¹²  to present him to the Lord

Luke 16:5

16:5 So ¹³  he contacted ¹⁴  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Luke 14:21

14:21 So ¹⁵  the slave came back and reported this to his master. Then the master of the household was furious ¹⁶  and said to his slave, ‘Go out quickly ¹⁷  to the streets and alleys of the city, ¹⁸  and bring in the poor, ¹⁹  the crippled, ²⁰  the blind, and the lame.’

[17:5]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ² sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[2:23]  ³ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁴ sn An allusion to Exod 13:2, 12, 15.

[20:42]  ⁵ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[1:17]  ⁷ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁸ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[2:22]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ¹⁰ 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]  ¹¹ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:5]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹² tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ¹⁴ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ¹⁵ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ¹⁶ tn Or “town.”

[14:21]  ¹⁷ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ¹⁸ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.