Lukas 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

Lukas 4:9

4:9 Then ⁶  the devil ⁷  brought him to Jerusalem, ⁸  had him stand ⁹  on the highest point of the temple, ¹⁰  and said to him, “If ¹¹  you are the Son of God, throw yourself down from here,

Lukas 5:39

5:39 ¹²  No ¹³  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ¹⁴ 

Lukas 9:23

A Call to Discipleship

9:23 Then ¹⁵  he said to them all, ¹⁶  “If anyone wants to become my follower, ¹⁷  he must deny ¹⁸  himself, take up his cross daily, ¹⁹  and follow me.

Lukas 10:19

10:19 Look, I have given you authority to tread ²⁰  on snakes and scorpions ²¹  and on the full force of the enemy, ²²  and nothing will ²³  hurt you.

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ²⁴  the key to knowledge! You did not go in yourselves, and you hindered ²⁵  those who were going in.”

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ²⁶  one Sabbath when Jesus went to dine ²⁷  at the house of a leader ²⁸  of the Pharisees, ²⁹  they were watching ³⁰  him closely.

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ³¹  said to his disciples, “Stumbling blocks are sure to come, but woe ³²  to the one through whom they come!

Lukas 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ³³ 

Lukas 20:25

20:25 So ³⁴  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ³⁵ 

Lukas 21:37

21:37 So ³⁶  every day Jesus ³⁷  was teaching in the temple courts, ³⁸  but at night he went and stayed ³⁹  on the Mount of Olives. ⁴⁰ 

Lukas 24:5

24:5 The ⁴¹  women ⁴²  were terribly frightened ⁴³  and bowed ⁴⁴  their faces to the ground, but the men said to them, “Why do you look for the living ⁴⁵  among the dead?

Lukas 24:25

24:25 So ⁴⁶  he said to them, “You ⁴⁷  foolish people ⁴⁸  – how slow of heart ⁴⁹  to believe ⁵⁰  all that the prophets have spoken!

Lukas 24:32

24:32 They ⁵¹  said to each other, “Didn’t ⁵²  our hearts ⁵³  burn within us ⁵⁴  while he was speaking with us on the road, while he was explaining ⁵⁵  the scriptures to us?”

[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]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[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.

[4:9]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁹ tn Grk “and stood him.”

[4:9]  ¹⁰ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ¹¹ tn This is another first class condition, as in v. 3.

[5:39]  ¹² tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ¹³ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ¹⁴ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[9:23]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁶ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹⁷ tn Grk “to come after me.”

[9:23]  ¹⁸ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁹ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:19]  ²⁰ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²¹ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²² tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ²³ tn This is an emphatic double negative in the Greek text.

[11:52]  ²⁴ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ²⁵ tn Or “you tried to prevent.”

[14:1]  ²⁶ tn Grk “Now it happened that one.” 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 “now” to indicate the transition to a new topic.

[14:1]  ²⁷ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²⁸ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²⁹ sn See the note on Pharisees in 5:17.

[14:1]  ³⁰ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[17:1]  ³¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ³² sn See Luke 6:24-26.

[17:34]  ³³ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[20:25]  ³⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ³⁵ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[21:37]  ³⁶ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ³⁸ tn Grk “in the temple.”

[21:37]  ³⁹ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁴⁰ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[24:5]  ⁴¹ tn Here δέ (de) has not been translated.

[24:5]  ⁴² tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ⁴³ tn Or “They were extremely afraid.”

[24:5]  ⁴⁴ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁴⁵ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:25]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁴⁷ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁴⁸ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴⁹ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁵⁰ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:32]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁵² tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁵³ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁵⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ⁵⁵ tn Grk “opening” (cf. Acts 17:3).