Luke 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

Luke 6:3

6:3 Jesus ⁶  answered them, ⁷  “Haven’t you read what David did when he and his companions were hungry –

Luke 6:13

6:13 When ⁸  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁹ 

Luke 15:30

15:30 But when this son of yours ¹⁰  came back, who has devoured ¹¹  your assets with prostitutes, ¹²  you killed the fattened calf ¹³  for him!’

Luke 17:22

The Coming of the Son of Man

17:22 Then ¹⁴  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁵  of the Son of Man, and you will not see it.

Luke 22:35

22:35 Then ¹⁶  Jesus ¹⁷  said to them, “When I sent you out with no money bag, ¹⁸  or traveler’s bag, ¹⁹  or sandals, you didn’t lack ²⁰  anything, did you?” They replied, ²¹  “Nothing.”

Luke 23:33

23:33 So ²²  when they came to the place that is called “The Skull,” ²³  they crucified ²⁴  him there, along with the criminals, one on his right and one on his left.

[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]  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.

[6:3]  ⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁷ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:13]  ¹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹² sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[15:30]  ¹⁶ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹⁷ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹⁸ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁹ sn See note on the phrase “fattened calf” in v. 23.

[17:22]  ²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ²² sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[22:35]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ²⁸ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ²⁹ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ³⁰ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ³¹ tn Grk “said.”

[23:33]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ³² sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ³³ sn See the note on crucify in 23:21.