Luke 9:30

9:30 Then ¹  two men, Moses and Elijah, ²  began talking with him. ³ 

Luke 16:29

16:29 But Abraham said, ⁴  ‘They have Moses and the prophets; they must respond to ⁵  them.’

Luke 24:27

24:27 Then ⁶  beginning with Moses and all the prophets, ⁷  he interpreted to them the things written about ⁸  himself in all the scriptures.

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁹  when the time came for their ¹⁰  purification according to the law of Moses, Joseph and Mary ¹¹  brought Jesus ¹²  up to Jerusalem ¹³  to present him to the Lord

Luke 16:31

16:31 He ¹⁴  replied to him, ‘If they do not respond to ¹⁵  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁶ 

Luke 20:37

20:37 But even Moses revealed that the dead are raised ¹⁷  in the passage about the bush, ¹⁸  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹⁹ 

Luke 5:14

5:14 Then ²⁰  he ordered the man ²¹  to tell no one, ²²  but commanded him, ²³  “Go ²⁴  and show yourself to a priest, and bring the offering ²⁵  for your cleansing, as Moses commanded, ²⁶  as a testimony to them.” ²⁷ 

Luke 20:28

20:28 They asked him, ²⁸  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²⁹  must marry ³⁰  the widow and father children ³¹  for his brother. ³² 

Luke 24:44

Jesus’ Final Commission

24:44 Then ³³  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³⁴  in the law of Moses and the prophets and the psalms ³⁵  must be fulfilled.”

Luke 9:33

9:33 Then ³⁶  as the men ³⁷  were starting to leave, ³⁸  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ³⁹  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

[9:30]  ¹ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ³ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[16:29]  ⁴ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁵ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[24:27]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁸ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁹ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[2:22]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ¹¹ 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]  ¹² tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:31]  ¹³ tn Here δέ (de) has not been translated.

[16:31]  ¹⁴ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁵ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[20:37]  ¹⁶ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹⁷ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹⁸ sn A quotation from Exod 3:6.

[5:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ²⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ²¹ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ²² tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²³ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²⁴ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²⁵ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²⁶ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[20:28]  ²² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ²³ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ²⁴ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ²⁵ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ²⁶ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[24:44]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁶ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁷ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[9:33]  ²⁸ tn Grk “And it happened that as.” 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 been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁹ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ³⁰ tn Grk “to leave from him.”

[9:33]  ³¹ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).