Luke 21:22

21:22 because these are days of vengeance, ¹  to fulfill ²  all that is written.

Luke 1:23

1:23 When his time of service was over, ³  he went to his home.

Luke 2:6

2:6 While ⁴  they were there, the time came for her to deliver her child. ⁵ 

Luke 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ⁶  at that time ⁷  they will fast.”

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 9:28

The Transfiguration

9:28 Now ¹³  about eight days ¹⁴  after these sayings, Jesus ¹⁵  took with him Peter, John, and James, and went up the mountain to pray.

Luke 17:22

The Coming of the Son of Man

17:22 Then ¹⁶  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁷  of the Son of Man, and you will not see it.

Luke 19:43

19:43 For the days will come upon you when your enemies will build ¹⁸  an embankment ¹⁹  against you and surround you and close in on you from every side.

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁰  All will be torn down!” ²¹ 

Luke 23:29

23:29 For this is certain: ²²  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ²³ 

Luke 2:21

2:21 At ²⁴  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²⁵  before he was conceived in the womb.

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ²⁶  should be done! ²⁷  So come ²⁸  and be healed on those days, and not on the Sabbath day.”

[21:22]  ¹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ² tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[1:23]  ³ tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:6]  ⁵ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:6]  ⁶ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[5:35]  ⁷ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ⁸ tn Grk “then in those days.”

[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.

[9:28]  ¹¹ tn Grk “Now it happened that about.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:28]  ¹² tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:22]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁴ 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.

[19:43]  ¹⁵ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹⁶ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[21:6]  ¹⁷ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ¹⁸ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[23:29]  ¹⁹ tn Grk “For behold.”

[23:29]  ²⁰ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[2:21]  ²¹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ²² sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[13:14]  ²³ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ²⁴ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²⁵ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.