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 5:14

5:14 Then ⁶  he ordered the man ⁷  to tell no one, ⁸  but commanded him, ⁹  “Go ¹⁰  and show yourself to a priest, and bring the offering ¹¹  for your cleansing, as Moses commanded, ¹²  as a testimony to them.” ¹³ 

Lukas 9:30

9:30 Then ¹⁴  two men, Moses and Elijah, ¹⁵  began talking with him. ¹⁶ 

Lukas 9:33

9:33 Then ¹⁷  as the men ¹⁸  were starting to leave, ¹⁹  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ²⁰  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Lukas 16:16

16:16 “The law and the prophets were in force ²¹  until John; ²²  since then, ²³  the good news of the kingdom of God ²⁴  has been proclaimed, and everyone is urged to enter it. ²⁵ 

Lukas 16:29

16:29 But Abraham said, ²⁶  ‘They have Moses and the prophets; they must respond to ²⁷  them.’

Lukas 16:31

16:31 He ²⁸  replied to him, ‘If they do not respond to ²⁹  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁰ 

Lukas 20:28

20:28 They asked him, ³¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ³²  must marry ³³  the widow and father children ³⁴  for his brother. ³⁵ 

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ³⁶  in the passage about the bush, ³⁷  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ³⁸ 

Lukas 24:27

24:27 Then ³⁹  beginning with Moses and all the prophets, ⁴⁰  he interpreted to them the things written about ⁴¹  himself in all the scriptures.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ⁴²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴³  in the law of Moses and the prophets and the psalms ⁴⁴  must be fulfilled.”

[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.

[5:14]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹³ 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.

[9:30]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[9:33]  ¹⁷ 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]  ¹⁸ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹⁹ tn Grk “to leave from him.”

[9:33]  ²⁰ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.

[16:16]  ²¹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ²² sn John refers to John the Baptist.

[16:16]  ²³ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ²⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ²⁵ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:29]  ²⁶ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ²⁷ 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).

[16:31]  ²⁸ tn Here δέ (de) has not been translated.

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

[16:31]  ³⁰ 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.

[20:28]  ³¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ³² 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]  ³³ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ³⁴ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ³⁵ 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.

[20:37]  ³⁶ tn Grk “But that the dead are raised even Moses revealed.”

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

[20:37]  ³⁸ sn A quotation from Exod 3:6.

[24:27]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁴⁰ 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]  ⁴¹ 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.

[24:44]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴⁴ 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.