Luke 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

Luke 2:25

The Prophecy of Simeon

2:25 Now 6  there was a man in Jerusalem 7  named Simeon who was righteous 8  and devout, looking for the restoration 9  of Israel, and the Holy Spirit 10  was upon him.

Luke 2:43

2:43 But 11  when the feast was over, 12  as they were returning home, 13  the boy Jesus stayed behind in Jerusalem. His 14  parents 15  did not know it,

Luke 13:33

13:33 Nevertheless I must 16  go on my way today and tomorrow and the next day, because it is impossible 17  that a prophet should be killed 18  outside Jerusalem.’ 19 

Luke 23:7

23:7 When 20  he learned that he was from Herod’s jurisdiction, 21  he sent him over to Herod, 22  who also happened to be in Jerusalem 23  at that time.

Luke 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 24  do not weep for me, but weep for yourselves 25  and for your children.

Luke 24:13

Jesus Walks the Road to Emmaus

24:13 Now 26  that very day two of them 27  were on their way to a village called Emmaus, about seven miles 28  from Jerusalem. 29 

Luke 24:33

24:33 So 30  they got up that very hour and returned to Jerusalem. 31  They 32  found the eleven and those with them gathered together

1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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 itpt 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.

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”).

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.

3 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

5 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

6 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

7 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

8 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

9 tn Or “deliverance,” “consolation.”

sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

10 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

11 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

12 tn Grk “when the days ended.”

13 tn The word “home” is not in the Greek text, but has been supplied for clarity.

14 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

15 tc Most mss, especially later ones (A C Ψ 0130 Ë13 Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë1 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

16 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

17 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

18 tn Or “should perish away from.”

19 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

20 tn Here καί (kai) has not been translated because of differences between Greek and English style.

21 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

22 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

23 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

24 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

25 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

26 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

27 tn These are disciples as they know about the empty tomb and do not know what to make of it all.

28 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

29 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

30 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

31 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

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