Luke 2:22

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:Graecus.
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:Vel aliter. Enumerat hic Lucas tempus ante descensum in Aegyptum; neque enim ante purgationem eam Ioseph deduxisset. Ante vero quam in Aegyptum descenderent, non receperant per oracula ut Nazareth pergerent;
:Vel aliter. Enumerat hic Lucas tempus ante descensum in Aegyptum; neque enim ante purgationem eam Ioseph deduxisset. Ante vero quam in Aegyptum descenderent, non receperant per oracula ut Nazareth pergerent;
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====Jerome====
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Jerome, in ''The Perpetual Virginity of Mary, Section 12'' has:
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:And when the days of '''<u>her</u>''' purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord,"
====Pseudo-Matthew====
====Pseudo-Matthew====

Revision as of 23:07, 8 June 2019

Luke 2

(Textus Receptus, Novum Testamentum, Theodore Beza, 4th folio edition. Geneva. 1598)

(King James Version, Pure Cambridge Edition 1900)

(King James Version 2016 Edition, 2016)

Contents

Interlinear

Commentary

Luke 2:22 is the twenty second verse of the second chapter of the Gospel of Luke in the New Testament. It contains an account of Mary's purification.

αὐτῆς, αὐτῶν, or αὐτοῦ?

Many modern translations have “their purification” instead of the King James Version reading “her purification.” This creates an exegetical problem, because Mary’s purification was required by law forty days after the birth of a son (eighty days after the birth of a daughter), whereas Leviticus 12:2-4 only has the woman in view, not her husband or child. This difference can implicate that Jesus required purification for sin, or on the other hand it can disagree with the OT Law which required only a woman to go through ceremonial purification after a child birth, not the man, if Joseph is in view; making this reading an error due to basic theological reasons.

Leviticus 12:2-4 reads:

Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled (Leviticus 12:2-4)

Leviticus reveals to us in verse 2 that it is "her", the woman, not the child, that is "unclean", as a result, she must "continue in the blood of her purifying" in verse 4. It is entirely valid to allow the Old Testament to help an editor decide from the evidence what is the correct rendering in the variants of the New Testament evidence.

αὐτῆς - her

αὐτῶν - their

According to the law of Moses

Luke 2:22 says:

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord.

This is clearly a reference to Leviticus 12:6-8

6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:
7 - Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female.
8 - And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her and she shall be clean."

Only the mother was to bring a sacrifice and only the woman was to have an atonement made for her and thus be cleansed - not the child too.

Tatian's Diatessaron

Some copies of Tatian's Diatessaron (160-175 A.D.) read:

"that the child's mother should do her purification"

There is scholarly uncertainty about what language Tatian used for its original composition, whether Syriac or Greek. Modern scholarship tends to favour a Syriac origin; but even so, the exercise must have been repeated in Greek very shortly afterwards—probably by Tatian himself. An Old Latin version of Tatian's Syriac text appears to have circulated in the West from the late 2nd century.

Protoevangelion of James

In the Protoevangelion of James of the mid to late 2nd century it says:

And when the days of her purification were accomplished, she gave suck to the child... [2]

Septuagint

Lev 12:1 καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
Lev 12:2 λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς γυνή ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς ἀκάθαρτος ἔσται
Lev 12:3 καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῖ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ
Lev 12:4 καὶ τριάκοντα ἡμέρας καὶ τρεῖς καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς
Lev 12:5 ἐὰν δὲ θῆλυ τέκῃ καὶ ἀκάθαρτος ἔσται δὶς ἑπτὰ ἡμέρας κατὰ τὴν ἄφεδρον καὶ ἑξήκοντα ἡμέρας καὶ ἓξ καθεσθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς
Lev 12:6 καὶ ὅταν ἀναπληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς ἐφ᾽ υἱῷ ἢ ἐπὶ θυγατρί προσοίσει ἀμνὸν ἐνιαύσιον ἄμωμον εἰς ὁλοκαύτωμα καὶ νεοσσὸν περιστερᾶς ἢ τρυγόνα περὶ ἁμαρτίας ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου πρὸς τὸν ἱερέα
Lev 12:7 καὶ προσοίσει ἔναντι κυρίου καὶ ἐξιλάσεται περὶ αὐτῆς ὁ ἱερεὺς καὶ καθαριεῖ αὐτὴν ἀπὸ τῆς πηγῆς τοῦ αἵματος αὐτῆς οὗτος ὁ νόμος τῆς τικτούσης ἄρσεν ἢ θῆλυ
Lev 12:8 ἐὰν δὲ μὴ εὑρίσκῃ ἡ χεὶρ αὐτῆς τὸ ἱκανὸν εἰς ἀμνόν καὶ λήμψεται δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν μίαν εἰς ὁλοκαύτωμα καὶ μίαν περὶ ἁμαρτίας καὶ ἐξιλάσεται περὶ αὐτῆς ὁ ἱερεύς καὶ καθαρισθήσεται

Cyril of Alexandria

Cyril of Alexandria (376444) said:

"After His circumcision, she next waits for the time of her purification: and when the days were fulfilled, and the fortieth was the full time, God the Word, Who sitteth by the Father's side, is carried up to Jerusalem, and brought into the Father's presence in human nature like unto us, and by the shadow of the law is numbered among the firstborn. For even before the Incarnation the firstborn were holy, and consecrated to God, being sacrificed to Him according to the law" (through a Syriac translation) [3]

Cyril was also quoted given through Aquinas saying:

Next after the circumcision they wait for the time of purification, as ii is said, And when the days of her purification according to the law of Moses were come. [4]

Aquinas

Aquinas has a Greek expositor reference:

GREEK EXPOSTIOR:
Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there But before they went down into Egypt, they were not told by God to go to Nazareth
Graecus.
Vel aliter. Enumerat hic Lucas tempus ante descensum in Aegyptum; neque enim ante purgationem eam Ioseph deduxisset. Ante vero quam in Aegyptum descenderent, non receperant per oracula ut Nazareth pergerent;

Jerome

Jerome, in The Perpetual Virginity of Mary, Section 12 has:

And when the days of her purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord,"

Pseudo-Matthew

The Gospel of Pseudo-Matthew has:

Now, after the days of the purification of Mary were fulfilled according to the law of Moses [5]

Minuscule 76

Luke 2:22 in the Greek Latin Polyglot Codex D, named after Beza (called Bezae), reads “his”.[1]
Luke 2:22 in the Greek Latin Polyglot Codex D, named after Beza (called Bezae), reads “his”.[1]

The 14th century manuscript Minuscule 76 is sometimes erroneously cited as the only known Greek copy to read in Luke 2:22 αὐτῆς with the Complutensian Polyglot. However according to Caspar Rene Gregory who personally viewed the manuscript it actually reads αὐτῶν and not αὐτῆς.

76 was thought to support "her purification" - The history of the printed Greek text of the New Testament (1865) by Willett L. Adye, but this was corrected in the Hatch paper "The Text of Luke II,22" (1921) by William Henry Paine Hatch.

Wycliffe Bible

The 14th-century John Wycliffe Bible reads:

And after that the days of the purgation of Marie were fulfilled, after Moses law, they token him into Jerusalem, to offer him to the Lord, as it is written in the law of the Lord,

Complutensian Polyglot

The 1514 Complutensian Polyglot has αὐτῆς, her, which what Beza had and exactly the reading the King James Version translators used.

William Tyndale

The 1525 Tyndale’s New Testament reads “their purification”.

Coverdale Bible

The 1535 Coverdale Bible reads “their purification”.

Stephanus

Stephanus' 1550 reads “their purification”.

Geneva Bible

The 1557 Geneva bible reads “Maries purification”. The 1560 Geneva Bible has a marginal note to the reading "her purification": "Or, their."

Jean de Gagny

Jean de Gagny on p. 182 (bottom of p. 181):

In quatuor sacro sancta Iesu Christi evangelia necnon actus apostolicos, facillima clarissimaque scholia, ex praecipuis graecorum & latinorum scriptis selecta

Joannes Gagnaeius, Joannes Benedictus [6]

Rheims New Testament

The 1582 Roman Catholic Rheims New Testament has:

And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord.

Theodore Beza

Footnote concerning Luke 2:22 in Beza's 1598 Greek / Latin New Testament
Footnote concerning Luke 2:22 in Beza's 1598 Greek / Latin New Testament

In the footnote of Beza's 1598 Greek and Latin New Testament he writes concerning αὐτῆς:

Of Mary, αὐτῆς,. In the Vulgate: 'eius' ('of him/her'), apparently 'of Mary'. For it is proper to fulfil the Law, although Mary after Christ's birth would be all the more sanctified. In any case, we have expressed the antecedent itself in full, in order to avoid any ambiguity. Most manuscripts [codices] have αὐτῶν, and thus Origen reads also, followed by Erasmus. But I fail to see how this could fit, while the law of purification only concerns the mother. And so I prefer to follow the old edition [the Vulgate] with which the Complutensian edition agrees.
Mariae, αὐτῆς. Vulgata Eius, Mariae videlicet. Oportuit enim impleri Legem, quanvis Maria Christi partu potius esset sanctificata. Expressimus autem ipsum antecedens, ut vitaremus ambiguitatem. In plerisque codicibus legitur αὐτῶν, & ita etiam legit Origenes, quern sequitur Erasmus. Sed non video quinam hoc conveniat, quum lex purificationis ad solam matrem pertineat. Itaque veterem editionem sequi malui, cui Complutensis editio adstipulatur.

Willem Surenhuis

Willem Surenhuis (1666-1729) in his Liber conciliationis in loca ex Vetere et Novo Testamento (1713) defended the reading of Beza.

https://books.google.com.au/books?id=NIFBAAAAcAAJ&pg=PA302&redir_esc=y#v=onepage&q&f=false

Webster

The 1833 Webster bible has:

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem to present him to the Lord;

Edward Hills

Under the subheading of The Editions of the Textus Receptus Compared — Their Differences Listed Hills has:

The differences between the various editions of the Textus Receptus have been carefully listed by Scrivener (1884) (55) and Hoskier (1890). (56) The following are some of the most important of these differences.

He then has:

Luke 2:22 their purification, Erasmus, Stephanus, majority of the Greek manuscripts. Her purification, Beza, King James Elzevir, Complutensian, 76 and a few other Greek minuscule manuscripts, Latin Vulgate (?).

It is interesting to see the plagiarism in James White's book the King James Only Controversy where he has:

  • their purification Erasmus Stephanus M her purification Beza, KJV, Complutensian, 76, and a few Greek minuscules, Vulgate (White)
  • their purification, Erasmus, Stephanus, majority of the Greek manuscripts. Her purification, Beza, King James Elzevir, Complutensian, 76 and a few other Greek minuscule manuscripts, Latin Vulgate (?) (Hills)

The only difference between Hills (1956) and White (1995) is the M is expanded to majority, Elziver is omitted by White, and the question mark after Vulgate is gone.

A Textual Commentary on the Greek New Testament

Text critics Aland, Black, Martini, Metzger and Wikgren, gave this reading a “C” reading. “...The letter C means that there is a considerable degree of doubt whether the text or the apparatus contains the superior reading,....” [Introduction to The Greek New Testament, Third edition, xiii]. This commentary based on the UBS3 says:

The reading αὐτῶν, which is by far the best attested reading, is difficult for the Law prescribes no ritual of purification for the husband. The reading αὐτῆς (which, in the editions of Theodore Beza, lies behind the AV.) is a late correction made by a punctilious scribe. The Western reading αὐτοῦ can be regarded as a transcriptional error for αὐτῶν (in cursive Greek script the pronoun was abbreviated αὐτ with the termination expressed by a “shorthand” stroke), or as a deliberate modification, introduced because afterwards (ver. 27) Jesus is the object of the presentation in the Temple (B. M. Metzger, op. cit., p. 134).

UBS4

In A Textual Commentary on the Greek New Testament, UBS4, Luke 2:22 is no longer discussedmeaning that the reading of αὐτῶν is accepted although they earlier admitted in the UBS3 that “...the attested reading is difficult...”

Denis Gibson

Denis Gibson, M.Th., says

“These variations are proof that this text [has] been tampered with at some time in the past” [It’s Neither “Her” Nor “Thier” (sic.) Or Is It?]

Peter Ruckman

In a reply to James White, Peter Ruckman said:

Here, “Her purification” is an “error” according to all Alexandrians for the Greek texts say “their purification”. Thus the NIV and NASV are correct in saying “THEIR purification.” The only thing wrong with this is that it is a lie. Joseph didn’t need any purification according to the Biblical source for the Biblical quotation (Leviticus 12). Only the WOMAN needed to be purified; look at it.

Thomas Holland

The Latin text of Luke 1:8–3:23 in Codex Gigas (13th century).
The Latin text of Luke 1:8–3:23 in Codex Gigas (13th century).

In Thomas Holland’s, Crowned With Glory: The Bible from Ancient Text to Authorized Version, pages 150-153 he writes concerning Luke 2:22 – “of her purification”:

Here the variant is small but the difference is profound. The Authorized Version and Textus Receptus (Beza's edition and Elzevir's edition) use the phrase, "of her purification" (katharismou autes). Modern versions and the Critical Text read, "of their purification" (katharismou auton). Contextually, the reading must stand as reflected in the KJV. Under the Levitical Law a woman was considered unclean after giving birth and needed purification. The passage in Leviticus 12: 2-4 reads,
Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.​
The citation is quite clear: this was "her purifying" and not the purifying of both mother and child. Therefore, the Authorized Version and the Greek Textus Receptus agree with the Levitical Law.
To offset this point, some have suggested that the word them is a reference to Mary and Joseph. The argument is that since Joseph and Mary are mentioned in verse 16 and referred to in the second half of verse 22, the word them referred to the married couple. The obvious doctrinal problem with this is that under the Law of Moses, as set forth in Leviticus 12, the woman and not the husband needed purification after giving birth. The best contextual reading agrees with the Authorized Version, as it would support both the Old Testament Law and the actions presented in Luke's Gospel.[1]
Admittedly, the Greek support now known for the reading as found in the Textus Receptus is extremely poor. It is found in a few Greek minuscules such as 76 and a few others.[2]​ There is an additional textual variant within the Greek manuscripts. Codex D05 (sixth century), which is highly acclaimed among textual scholars, has the reading autou (of it). While the reading autns (of her) is preferred, both readings stand in the genitive singular and not the plural as auton (of them). Additionally, we find the Sinaitic Syriac and the Sahidic Coptic versions supporting 2174, and D.
The reading her purification has a great deal of textual support among the Latin witnesses. The majority of all Latin manuscripts read, et postquam postquam impleti sunt dies purgationis eius secundum legem mosi (And after the days of her purification, according to the law of Moses). The Latin word eius (or ejus) means her and stands in the feminine genitive singular, thus of her. In order to have the translation of them, the Latin texts would have to use the word eorum. When we consider the age and the number of extant Latin manuscripts, we find the reading is both ancient and well substantiated. It is also interesting to note that the reading has some support in the forged Gospel of Pseudo-Matthew (possible third century). Written in Latin, it allows us to see that the purification spoken of in Luke 2:22 was a reference to Mary. Pseudo-Matthew reads: "Now, after the days of the purification of Mary were fulfilled according to the law of Moses, then Joseph took the infant to the temple of the Lord" (15:1).
Notes:
  • 1. There is a debate among textual critics regarding eclecticism. Most support what is commonly called "reasoned eclecticism" which tends to focus on the age and number of existing Greek manuscripts. However, scholars such as G. D. Kilpatrick and J. K. Elliot promote "rigorous eclecticism" which focuses on the internal evidence above the external textual evidence. Therefore, according to this type of eclecticism, any textual variant regardless of age or number could conceivably be the correct reading if the internal evidence is sufficient. See Kilpatrick, The Principles and Practice of New Testament Textual Criticism, 1990, pp. 33-52.
  • 2. Edward F. Hills, The King James Version Defended (1956; reprint, Des Moines: The Christian Research Press, 1984), 221.​

Kevin James

Although most TR advocates disagree with Aramaic Primacy, Kevin James' The Corruption of the Word: The Failure of Modern New Testament Scholarship has an interesting point that can be applied to the transmission of the text:

An original Aramaic copy of Luke can also give a possible answer. In Aramaic, the letters for “his” or “her” are the same: THRH. The difference in meaning is determined by the vowels assigned to these four letters; “her” purification is theRaH while “his” purification is theRayH (Brown, Driver, Briggs and Gesenius Hebrew Lexicon,1979, p. 372; Alger F. Johns, A Short Grammar of Biblical Aramaic, Andrews Univ. Press, 1982, pp. 6, 13). It is easy to see how an early copyist engaged in the translation of an Aramaic Luke into Greek, could mistakenly write “his” for “her” purification. Later copyists, finding both, wrote “their.” (p. 70)​

D. A. Waite

In his book Defending the King James Bible, D. A. Waite has on page 160-161:

The word her is changed to their, thus making the Lord Jesus Christ One Who needed "purification," and therefore was a sinner! This is unthinkable! One of these perversions was used in 1991, in my home church in the Christmas program they were using, making Christ a sinner thereby! It also demeaned the Lord Jesus in its rendering of Micah 5:2. I hope you will check in advance your own church's CHRISTMAS and EASTER programs. Unless they use the KING JAMES BIBLE, they will be in serious doctrinal trouble! This is certainly a matter of doctrine and theology. At this point, these Greek texts and these English versions are theologically deficient, whereas the Textus Receptus and the KING JAMES BIBLE are theologically superior. (Defending the King James Bible, p. 160-161).

James White

James White has a list in his book entitled “The Textus Receptus against the Textus Receptus”. He lists Luke 2:22 and has

their purification[60],
Erasmus
Stephanus, M
her purification
Beza, KJV, Complutensian,
76, and a few Greek minuscules,
Vulgate

At their purification, the footnote reads:

It is interesting to note that D. A. Waite in a debate with me alleged that this reading of Luke 2:22 (Found in Erasmus, Stephanus, and the M text-type) makes Christ a sinner. Note his word from his book, p. 163:
The word her is changed to their, thus making the Lord Jesus Christ One Who needed "purification," and therefore was a sinner! This is unthinkable! One of these perversions was used in 1991, in my home church in the Christmas program they were using, making Christ a sinner thereby!...I hope you will check in advance your own church's CHRISTMAS and EASTER programs. Unless they use the KING JAMES BIBLE, they will be in serious doctrinal trouble! (King James Only Controversy, second edition, p. 112).

In a debate with Doug Wilson James White said:

If one asserts that we should read "her" instead of "their" at Luke 2:22, that is changing Scripture, for no one reading Luke in Greek for the first 1400 years of the Church would have seen this "new" and novel reading. [7]

Greek

Textus Receptus

Complutensian Polyglot

Luke 2:22 in Greek in the 1514 Complutensian Polyglot
Luke 2:22 in Greek in the 1514 Complutensian Polyglot
  • 1514 καὶ ότε ἐπλήσθησαν / αἱ ἡμέραι Τοῦ καθαρισμοῦ αὐτῆς κατὰ / τὸν νόμον μωσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι / τῷ κυρίῳ (Complutensian Polyglot)

See Also Luke 2:22 Complutensian Polyglot 1514

Aldine

Image:Luke 2 22 Aldine 1518.JPG
Luke 2:22 in Greek in the 1518 Greek New Testament of Aldine

Cephaleus

  • 1524 (Wolf Cephaleus. Printed in Strassburg)

Desiderius Erasmus

Image:Luke 2 22 Erasmus 1522.JPG
Luke 2:22 in Greek in the 1522 Greek New Testament of Erasmus

Colinæus

Luke 2:22 in Greek in the 1534 of Simon de Colines
Luke 2:22 in Greek in the 1534 of Simon de Colines
  • 1534 καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον μωσέως, ἀνήγαγον αὐτὸν εἰς ἱεροσόλυμα παραστῆσαι τῷ κυρίῳ, (Simon de Colines)

Stephanus (Robert Estienne)

Luke 2:22 in the 1546 Greek New Testament of Stephanus
Luke 2:22 in the 1546 Greek New Testament of Stephanus
  • 1546 (Novum Testamentum Græce) (See Also Nomina sacra)
  • 1549 (Novum Testamentum Græce. 2nd edition. Paris.)
Luke 2:22 in Greek in the 1550 Greek New Testament of Stephanus
Luke 2:22 in Greek in the 1550 Greek New Testament of Stephanus
  • 1550 Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ κυρίῳ (Novum Testamentum Græce. 3rd edition. Paris. - Editio Regia)
  • 1551 Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ κυρίῳ (Novum Testamentum Græce. 4th edition. Genevah)

Theodore Beza

Luke 2:22 in Beza's 1565 Greek New Testament
Luke 2:22 in Beza's 1565 Greek New Testament
  • 1565 (Beza Octavo 1st)
Image:Luke 2 22 Beza 1567.JPG
Luke 2:22 in Beza's 1567 Greek New Testament
  • 1567 (Beza Octavo 2nd)
  • 1580 (Beza Octavo 3rd)
  • 1582 (Novum Testamentum. 2nd folio edition. Geneva.)
  • 1588 (Novum Testamentum. 3rd folio edition. Geneva.)
Image:Luke 2 22 Beza 1589.JPG
Luke 2:22 in Beza's 1588 Greek New Testament
Luke 2:22 in Beza's 1598 Greek New Testament
Luke 2:22 in Beza's 1598 Greek New Testament

See Also Luke 2:22 Beza 1598 (Beza)

  • 1604 (Beza Octavo 5th)

Plantin Polyglot

Image:Luke 2.22 Plantin Polyglot 1584.JPG
Luke 2:22 in Plantin's 1584 Greek Latin Polyglot

Elias Hutter

Luke 2:22 in Hutter's 1584 Nuremberg Polyglot
Luke 2:22 in Hutter's 1584 Nuremberg Polyglot

Elzevir

Scholz

Scrivener

Other Greek

  • Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, κατὰ τὸν νόμον Μωϋσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ κυρίῳ, (Tischendorf 8th Ed)
  • 1881 Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωϋσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ κυρίῳ, (Westcott ands Hort)
  • 1904 Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωϋσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ, (Greek Orthodox)
  • 1904 Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωϋσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ, (Nestle)

Anglo Saxon Translations

  • 1000 & æfter þam þe hyre clænsunge dagas gefyllede wæron. æfter moyses æ. hi læddon hyne on hierusalem þt hi hine gode gesettun
  • 1200 Æfter þam þe hire clænsing-dages ge-felde wæren. æfter moyses lage. hyo lædden hine on ierusalem þæt hyo hine gode setton

English Translations

Luke 2:22 in the 1611 King James Version
Luke 2:22 in the 1611 King James Version
Luke 2:22 in the 1395 Wycliffe Bible
Luke 2:22 in the 1395 Wycliffe Bible
Luke 2:22 in the 1526 Tyndale Bible
Luke 2:22 in the 1526 Tyndale Bible
  • 1380 (Wyclif's Bible by John Wycliffe)
  • 1395 And aftir that the daies of the purgacioun of Marie weren fulfillid, aftir Moyses lawe, thei token hym into Jerusalem, (Wyclif's Bible by John Wycliffe)
  • 1534 And when the tyme of their purificacio (after the lawe of Moyses) was come they brought him to Hierusalem to present hym to ye Lorde (Tyndale Bible by William Tyndale)
  • 1535 And wha the dayes of their purificacion after the lawe of Moses, were come, they brought him to Ierusale, that they might present him vnto the LORDE (Coverdale Bible)
  • 1539 (Great Bible First Edition - Miles Coverdale)
  • 1540 And when the tyme of their purificacion (after the lawe of Moses) was come, they brought him to Hierusalem, to present him to the Lorde (Great Bible Second Edition - Miles Coverdale)
  • 1549 And when the tyme of their puryfycacion (after the lawe of Moyses) was come, they brought him to Ierusalem, to presente hym to the Lorde (Matthew's Bible - John Rogers)
  • 1557 And when the tyme of Maries purification after the law was come, they brogh hym to Ierusalem, to present hym to the Lord. (Geneva 1557) by William Whittingham
  • 1560
  • 1568 And when the dayes of her purification, after the lawe of Moyses, were accomplished, they brought hym to Hierusalem, to present him to the Lord. (Bishop's Bible First Edition)
  • 1572 (Bishop's Bible)
  • 1582 (Rheims 1582)
  • 1587 And when the daies of her purification after the Lawe of Moses were accomplished, they brought him to Hierusalem, to present him to the Lord, (Geneva Bible) by William Whittingham (Geneva Bible) by William Whittingham
  • 1599 (Geneva Bible) by William Whittingham
  • 1611 And when the dayes of her purification according to the law of Moses, were accomplished, they brought him to Hierusalem, to present him to the Lord, (King James Version)
  • 1729 At length the time appointed by the law of Moses for the purification of women being accomplish'd, they carried the infant to Jerusalem to present him to the Lord, according as his law directs, (Mace New Testament)
  • 1745 And when the days of the purification it self, according to the law of Moses, were accomplished, they brought him to Jerusalem to present him to the Lord, (Mr. Whiston's Primitive New Testament)
  • 1762 (King James Version)
  • 1769 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (King James Version - Benjamin Blayney)
  • 1770 And when the days of her purification according to the law of Moses were fulfilled, they brought Him to Jerusalem to present Him before the Lord: (Worsley Version by John Worsley)
  • 1790 And when the days of purification were fulfilled according to the law of Moses, they brought him up to Jerusalem, to present him to the Lord; (Wesley Version by John Wesley)
  • 1795 And when the days of her purification were accomplished according to the law of Moses, they brought him to Jerusalem, to present him to the Lord; (A Translation of the New Testament from the Original Greek by Thomas Haweis)
  • 1833 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (Webster Version - by Noah Webster)
  • 1835 And when the time of their purification was expired, they carried him to Jerusalem, as the law of Moses appoints, to present him to the Lord; (Living Oracles by Alexander Campbell)
  • 1849 And when were completed, the days of their purification according to the law of Musha, they carried him up to Urishlem, to present him before the Lord: (Etheridge Translation by John Etheridge)
  • 1850 (King James Version by Committee)
  • 1851 And when the days of their purification were completed, according to the law of Moses, they carried him to Jerusalem, to present him before the Lord: (Murdock Translation)
  • 1855 Calvin Bible by the Calvin Translation Society
  • 1858 And when the days of their purification were completed according to the law of Moses, they carried him up to Jerusalem to present him to the Lord, (The New Testament Translated from the Original Greek by Leicester Sawyer)
  • 1865 And when were fulfilled the days of the purification of them, according to the law of Moses, they brought him to Jerusalem, to present to the Lord, (The Emphatic Diaglott by Benjamin Wilson)
  • 1865 And when the days of their purification, according to the law of Moses, were completed, they brought him up to Jerusalem, to present him to the Lord, (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)
  • 1869 And when the days of their purification according to the law of Moses were completed, they brought him to Jerusalem to present him to the Lord, (Noyes Translation by George Noyes)
  • 1873 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (King James Version) by Frederick Scrivener)
  • 1885 And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord (Revised Version also called English Revised Version - Charles Ellicott editor)
  • 1890 And when the days were fulfilled for their purifying according to the law of Moses, they brought him to Jerusalem to present [him] to the Lord (Darby Version 1890 by John Darby)
  • 1898 And when the days of their purification were fulfilled, according to the law of Moses, they brought him up to Jerusalem, to present to the Lord. (Young's Literal Translation by Robert Young)
  • 1901 And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord (American Standard Version - Philip Schaff)
  • 1902 And, when the days of their purification, according to the law of Moses, were fulfilled, they took him up into Jerusalem, to present [him] unto the Lord,–– (The Emphasised Bible Rotherham Version)
  • 1902 And when the days of their purification were fulfilled, according to the law of Moses, they carried him up into Jerusalem, to present him to the Lord, (Translation of the New Testament from the Original Greek by William Godbey)
  • 1904 And, when the days of their purification according to the law of Moses were fulfilled, they brought Him up to Jerusalem, to present Him to the Lord, (The New Testament: Revised and Translated by Adolphus Worrell)
  • 1904 When the period of purification of mother and child, enjoined by the Law of Moses, came to an end, his parents took the child up to Jerusalem to present him to the Lord, (Twentieth Century New Testament by Ernest Malan and Mary Higgs)
  • 1911 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (Syrus Scofield)
  • 1912 And when the days for their purification appointed by the Law of Moses had passed, they took Him up to Jerusalem to present Him to the Lord— (Weymouth New Testament)
  • 1918 And when the days of their purification had been completed, according to the law of Moses, they brought him up to Jerusalem to present him to the Lord, (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)
  • 1923 (Edgar Goodspeed)
  • 1982 (New King James Version) Copyright © 1982 by Thomas Nelson.
  • 1984 (New International Version)(NIV) Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.®
  • 1995 (New American Standard Bible) NASB (©1995)
  • 1999 (American King James Version)AKJV
  • 2000 (King James 2000 Bible©)n
  • 2005 (Today’s New International Version)
  • (BBE)
  • 2009 (Holman Christian Standard Bible)(HCSB) Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers, Nashville Tennessee. All rights reserved.
  • (21st Century King James Version) Copyright © 1994 by Deuel Enterprises, Inc.
  • (Common English Bible) Copyright © 2011 by Common English Bible
  • (GOD’S WORD Translation)(GW) Copyright © 1995 by God's Word to the Nations.
  • (Contemporary English Version)(CEV) Copyright © 1995 by American Bible Society
  • (New Living Translation)(NLT) Holy Bible. New Living Translation copyright© 1996, 2004, 2007, 2013 by Tyndale House Foundation.
  • (Amplified Bible) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation
  • (The Message) (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
  • (New International Reader's Version) (NIRV) Copyright © 1995, 1996, 1998, 2014 by Biblica, Inc.®.
  • (Wycliffe New Testament)

Foreign Language Versions

See also Bible translations into Afrikaans

Afrikaans

  • 1933 (Ta Biblia Ta Logia - J. D. du Toit, E. E. van Rooyen, J. D. Kestell, H. C. M. Fourie, and BB Keet
  • 1953
  • 1982 Paraphrase - Die Lewende Bybel, Christelike Uitgewersmaatskappy (CUM)
  • 1982 South African Bible Society - E. P. Groenewald, A. H. van Zyl, P. A. Verhoef, J. L. Helberg, and W. Kempen
  • 1983 © Bybelgenootskap van Suid Afrika
  • 2001 The Nuwe Wêreld-vertaling van die Heilige Skrif is an Afrikaans translation of the 1984 English translation of the Bible by the Watchtower Society.
  • 2002 Die Boodskap
  • 2002 DieBybel@Kinders.co.za - Gert Prinsloo, Phil Botha, Willem Boshoff, Hennie Stander, Dirk Human, Stephan Joubert, and Jan van der Watt.
  • 2006 The Nuwe Lewende Vertaling (literally "New Living Translation")
  • 2008 Bybel vir Almal - South African Bible Society, Bart Oberholzer, Bernard Combrink, Hermie van Zyl, Francois Tolmie, Christo van der Merwe, Rocco Hough en Elmine Roux.
  • 2014 Direct Translation, South African Bible Society
  • 2014 Afrikaans Standard Version, CUM Books

Akan

Albabian

  • Kur pastaj ishin plotësuar ditët e pastrimit të saj sipas ligjit të Moisiut, e çuan fëmijën në Jeruzalem për t'ia paraqitur Zotit,

Amuzgo de Guerrero

  • 1973 Amuzgo de Guerrero (AMU) Copyright © 1973, 1999 by La Liga Biblica
  • 1999

Armenian

  • Երբ անոնց մաքրութեան օրերը լրացան՝ Մովսէսի Օրէնքին համաձայն, Երուսաղէմ տարին զայն՝ Տէրոջ ներկայացնելու,

Arabic

  • 1516
  • 1591
  • 1616
  • 1622
  • 1671 Biblia Arabica. de propaganda fide. Arabic and Latin Bible printed in Rome by Abraham Ecchellensis and Louis Maracci
  • ولما تمت ايام تطهيرها حسب شريعة موسى صعدوا به الى اورشليم ليقدموه للرب. (Arabic Smith & Van Dyke)
  • 1988 Arabic Life Application Bible (ALAB) Copyright © 1988 by Biblica
  • 2009 Arabic Bible: Easy-to-Read Version (ERV-AR) Copyright © 2009 by World Bible Translation Center

Aramaic/Syriac

  • (Aramaic Peshitta)

Basque

Bulgarian

  • 1940 Като се навършиха и дните за очистването им, според Моисеевия закон, занесоха Го в Ерусалим, за да Го представят пред Господа, (1940 Bulgarian Bible)
  • (Лука 2:22) (Bulgarian Bible)

Cherokee

  • 1860 Cherokee New Testament (CHR)

Chinese

Croatian

  • Kad se zatim po Mojsijevu Zakonu navršiše dani njihova čišćenja, poniješe ga u Jeruzalem da ga prikažu Gospodinu -

Czech

Danish

  • Og da deres Renselsesdage efter Mose Lov vare fuldkommede, bragte de ham op til Jerusalem for at fremstille ham for Herren,

Dutch

  • 1619 En als de dagen harer reiniging vervuld waren, naar de wet van Mozes, brachten zij Hem te Jeruzalem, opdat zij Hem den Heere voorstelden;

Esperanto

Finnish

  • 1619
  • 1938 Ja kun heidän puhdistuspäivänsä, Mooseksen lain mukaan, olivat täyttyneet, veivät he hänet ylös Jerusalemiin asettaaksensa hänet Herran eteen

French

  • Et quand les jours de leur purification, selon la loi de Moïse, furent accomplis, ils le portèrent à Jérusalem, pour le présenter au *Seigneur (French Darby)
  • 1744 Et quand les jours de la purification de [Marie] furent accomplis selon la Loi de Moïse, ils le portèrent à Jérusalem, pour le présenter au Seigneur, (Martin 1744)
  • 1744 Et quand les jours de leur purification, selon la loi de Moïse, furent accomplis, on porta l'enfant à Jérusalem, pour le présenter au Seigneur, (Ostervald 1744)
  • 1864 (Augustin Crampon)
  • 1910 Et, quand les jours de leur purification furent accomplis, selon la loi de Moïse, Joseph et Marie le portèrent à Jérusalem, pour le présenter au Seigneur, - (Louis Segond)
  • 2006 (King James Française)

German

  • 1545 Und da die Tage ihrer Reinigung nach dem Gesetz. Moses kamen, brachten sie ihn gen Jerusalem, daß sie ihn darstelleten dem HERRN (Luther 1545)
  • 1871 Und als die Tage ihrer Reinigung nach dem Gesetz Moses’ erfüllt waren, brachten sie ihn nach Jerusalem hinauf, um ihn dem Herrn darzustellen (Elberfelder 1871)
  • 1912 Und da die Tage ihrer Reinigung nach dem Gesetz Mose's kamen, brachten sie ihn gen Jerusalem, auf daß sie ihn darstellten dem HERRN (Luther 1912)

Greek

  • 1904 (Greek Orthodox (B. Antoniades))
  • Modern Greek (Trinitarian Bible Society)

Hungarian

Indonesian

Italian

  • 1649 E quando i giorni della loro purificazione furon compiuti secondo la legge di Mosè, portarono il fanciullo in Gerusalemme, per presentarlo al Signore (Giovanni Diodati Bible 1649)
  • 1927 (Riveduta Bible 1927)

Japanese

Kabyle

Khmer

Latin

  • et postquam impleti sunt dies purgationis eius secundum legem Mosi tulerunt illum in Hierusalem ut sisterent eum Domino Latin Vulgate
Luke 2:22 in Latin in the 1514 Complutensian Polyglot
Luke 2:22 in Latin in the 1514 Complutensian Polyglot
Luke 2:22 in Latin in the 1598 New Testament of Theodore Beza
Luke 2:22 in Latin in the 1598 New Testament of Theodore Beza

Latvian

  • Un tie, kad saskaņā ar Mozus likumu viņas šķīstīšanas dienas bija pagājušas, nesa Viņu uz Jeruzalemi, lai Viņu upurētu Kungam,

Maori

Norwegian

Pidgin

  • 1996 (Pidgin King Jems)

Portugese

  • Terminados os dias da purificação, segundo a lei de Moisés, levaram-no a Jerusalém, para apresentá-lo ao Senhor

Potawatomi

  • 1833 (Potawatomi Matthew and Acts)

Romainian

Russian

  • 1876 А когда исполнились дни очищения их по закону Моисееву, принесли Его в Иерусалим, чтобы представить пред Господа, Russian Synodal Version
  • Phonetically:

Sanskrit

Shur

Spanish

See Also Bible translations (Spanish)

Luke 2:22 in the 1569 Spanish Bear Bible
Luke 2:22 in the 1569 Spanish Bear Bible
  • 1569 (Sagradas Escrituras)
  • 1814 Valera Revision
  • 1817 Valera Revision
  • 1831 Valera Revision
  • 1858 Reina Valera
  • 1862 Valera Revision
  • 1865 Valera Revision (American Bible Society Revisión)
  • 1869 Valera Revision
  • 1909 (Reina-Valera) Antigua Spanish Bible
  • 1960 Versión Reina-Valera (Eugene Nida )
  • 1987 Translation from English. Publisher: Watch Tower Bible and Tract Society.
  • 1994 Nuevo Testamento versión Recobro
  • 1997 (La Biblia de las Américas) (©1997)
  • 1999 Nueva Versión Internacional (NVI)
  • 2002 (1602 Purificada)
  • 2009 Santa Biblia: Reina-Valera
  • 1 (Reina Valera Gómez)

Swahili

  • Siku zilipotimia za Yosefu na Maria kutakaswa kama walivyotakiwa na Sheria ya Mose, wazazi hao walimchukua mtoto, wakaenda naye Yerusalemu ili wamweke mbele ya Bwana.

Swedish

  • 1917 Och när deras reningsdagar hade gått till ända, de som voro föreskrivna i Moses' lag, förde de honom upp till Jerusalem för att bära honom fram inför Herren, Swedish - Svenska 1917)

Tagalog

  • 1905 At nang maganap na ang mga araw na kanilang paglilinis alinsunod sa kautusan ni Moises, ay kanilang dinala siya sa Jerusalem, upang iharap siya sa Panginoon (Ang Dating Biblia 1905)

Thai

(Thai KJV)

Turkish

Musanın Yasasına göre arınma günlerinin bitiminde Yusufla Meryem çocuğu Rabbe adamak için Yeruşalime götürdüler.

Ukrainian

І, як сповнились дні очищення п по закону Мойсейовому, понесли Його в Єрусалим, поставити перед Господом,

Urdu

Vietnamese

  • 1934 (Lu-ca 2:22 Vietnamese Bible) (VIET)

Welsh

See Also

External Links

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