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 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.

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 “every male that opens the womb” (an idiom for the firstborn male).

⁷ sn An allusion to Exod 13:2, 12, 15.

⁸ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

⁹ sn A quotation from Lev 12:8; 5:11 (LXX).

¹⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

¹¹ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

¹² tn Or “completed.”

¹³ sn On the phrase the law of the Lord see Luke 2:22-23.

¹⁴ tn Or “city.”

¹⁵ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹⁶ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

¹⁷ sn See the note on Pharisees in 5:17.

¹⁸ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁹ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

²⁰ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

²¹ sn See the note on Pharisees in 5:17.

²² tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

²³ tn Or “plan.”

²⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

²⁵ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

²⁶ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

²⁷ 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).

²⁸ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁰ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

³¹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³² sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

³³ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

³⁴ tn This recalls the verb of the earlier reply in v. 28.

³⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁶ tn Or “terribly.”

³⁷ tn For this term see L&N 33.183.

³⁸ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

³⁹ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

⁴⁰ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

⁴¹ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

⁴² tn Or “one small part of a letter” (L&N 33.37).

⁴³ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

⁴⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁴⁶ tn Grk “were seeking how.”

⁴⁷ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁹ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.