Lukas 1:38

1:38 So ¹  Mary said, “Yes, ²  I am a servant ³  of the Lord; let this happen to me ⁴  according to your word.” ⁵  Then ⁶  the angel departed from her.

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁷  when the time came for their ⁸  purification according to the law of Moses, Joseph and Mary ⁹  brought Jesus ¹⁰  up to Jerusalem ¹¹  to present him to the Lord

Lukas 6:26

6:26 “Woe to you ¹²  when all people ¹³  speak well of you, for their ancestors ¹⁴  did the same things to the false prophets.

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹⁵  afterward ¹⁶  he went on through towns ¹⁷  and villages, preaching and proclaiming the good news ¹⁸  of the kingdom of God. ¹⁹  The ²⁰  twelve were with him,

Lukas 8:33

8:33 So ²¹  the demons came out of the man and went into the pigs, and the herd of pigs ²²  rushed down the steep slope into the lake and drowned.

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ²³  but woe to that man by whom he is betrayed!”

Lukas 22:39

On the Mount of Olives

22:39 Then ²⁴  Jesus ²⁵  went out and made his way, ²⁶  as he customarily did, to the Mount of Olives, ²⁷  and the disciples followed him.

[1:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ² tn Grk “behold.”

[1:38]  ³ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁴ tn Grk “let this be to me.”

[1:38]  ⁵ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:22]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁸ 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]  ⁹ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:26]  ¹² tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[8:1]  ¹⁵ tn Grk “And it happened that some time.” 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.

[8:1]  ¹⁶ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ¹⁷ tn Or “cities.”

[8:1]  ¹⁸ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ¹⁹ 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.

[8:1]  ²⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:33]  ²¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ²² tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[22:22]  ²³ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:39]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ²⁶ tn Grk “went.”

[22:39]  ²⁷ sn See the note on the Mount of Olives in Luke 19:29.