Luke 2:38

2:38 At that moment, ¹  she came up to them ²  and began to give thanks to God and to speak ³  about the child ⁴  to all who were waiting for the redemption of Jerusalem. ⁵ 

Luke 12:36

12:36 be like people ⁶  waiting for their master to come back from the wedding celebration, ⁷  so that when he comes and knocks they can immediately open the door for him.

Luke 23:51

23:51 (He ⁸  had not consented ⁹  to their plan and action.) He ¹⁰  was from the Judean town ¹¹  of Arimathea, and was looking forward to ¹²  the kingdom of God. ¹³ 

[2:38]  ¹ tn Grk “at that very hour.”

[2:38]  ² tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ³ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁵ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[12:36]  ⁶ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ⁷ sn An ancient wedding celebration could last for days (Tob 11:18).

[23:51]  ¹¹ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹² tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹⁴ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ¹⁵ tn Or “waiting for.”

[23:51]  ¹⁶ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.