Ewangelia Łukasza 2:22

Nowe Przymierze Zaremba

A gdy zgodnie z Prawem Mojżesza upłynęły dni ich oczyszczenia, przynieśli Dziecko do Jerozolimy, aby je przedstawić Panu,

Parallel Translations

Biblia Gdańska (1632)
Gdy się też wypełniły dni oczyszczenia jej według zakonu Mojżeszowego, przynieśli go do Jeruzalemu, aby go stawili Panu,

Nowa Biblia Gdańska (2012)
A kiedy wypełniły się dni jej oczyszczenia według Prawa Mojżesza, zanieśli go do Jerozolimy, aby go postawić obok Pana

Biblia Tysiąclecia
Gdy się też wypełniły dni oczyszczenia jej według zakonu Mojżeszowego, przynieśli go do Jeruzalemu, aby go stawili Panu,

Uwspółcześniona Biblia Gdańska
Gdy też według Prawa Mojżesza minęły dni jej oczyszczenia, przynieśli go do Jerozolimy, aby stawić go przed Panem;

Biblia Brzeska (1563)
Gdy się też wypełniły dni oczyściania Mariej wedle zakonu Mojżeszowego, przywiedli go do Jeruzalem, aby go stawili Panu.

Biblia Warszawska
A gdy minęły dni oczyszczenia ich według zakonu Mojżeszowego, przywiedli je do Jerozolimy, aby je stawić przed Panem,

Bible Verse Review
  from Treasury of Scripure Knowledge

Leviticus 12:2-6

Reciprocal: Leviticus 12:4 - General Leviticus 12:6 - a lamb Leviticus 12:8 - she be not able to bring a lamb 1 Samuel 1:22 - then 1 Samuel 1:25 - brought Luke 2:27 - to

Gill's Notes on the Bible

And when the days of purification,.... Of the Virgin Mary, the mother of our Lord; though most copies read, "of their purification"; and so read the Syriac, Persic, and Ethiopic versions, including both Mary and Jesus: and now, though Mary was not polluted by the conception, bearing, and bringing forth of Jesus, that holy thing born of her; yet inasmuch as she was in the account of the law clean; and though Jesus had no impurity in his nature, yet seeing he was made sin for his people, both came under this law of purification, which was for the sake of the son or daughter, as well as for the mother; though our reading, and which is according to the Complutensian edition, best agrees with the Hebrew phrase, ימי טחרה, the days of her purifying or purification, in Leviticus 12:4

according to the law of Moses, in Leviticus 12:1.

were accomplished; which for a son were forty days: the seven first days after she gave birth she was unclean; and then she continued three and thirty days in the blood of her purifying, which made forty; see

Leviticus 12:2 but though the time of her purifying was upon the fortieth day, yet it was not till the day following that she came to the temple with her offering: for so runs the Jewish canon w;

"a new mother does not bring her offering on the fortieth day for a male, nor on the eightieth day for a female, but after her sun is set: and she brings her offering on the morrow, which is the forty first for a male, and the eighty first for a female: and this is the day of which it is said, Leviticus 12:6 and "when the days of her purifying are fulfilled for a son, or for a daughter, she shall bring", c.''

And this was the time when they, Joseph and Mary, brought him, the child Jesus, to Jerusalem, and to the temple there, to present him to the Lord, to the priest his representative and which was done in the eastern gate, called the gate of Nicanor: x for here,

"they made women, suspected of adultery, to drink, and purified new mothers, and cleansed the lepers.''

And here Mary appeared with her firstborn son, the true Messiah; and this was the first time of his coming into his temple, as was foretold, Malachi 3:1

w Maimon. Hilch Mechosre Cappara, c. 1. sect. 5. x Misn. Sota, c. 1. sect. 5.

Barnes' Notes on the Bible

Days of her purification - Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was reckoned as impure - that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Leviticus 12:3-4.

To Jerusalem - The place where the temple was, and where the ordinances of religion were celebrated.

To present him to the Lord - Every first-born male child among the Jews was regarded as “holy” to the Lord, Exodus 13:2. By their being ““holy unto the Lord” was meant that unto them belonged the office of “priests.” It was theirs to be set apart to the service of God - to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the “father,” and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward, God chose “the tribe of Levi in the place” of the eldest sons, to serve him in the sanctuary, Numbers 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.

Clarke's Notes on the Bible

Verse Luke 2:22. Days of her purification — That is, thirty-three days after what was termed the seven days of her uncleanness-forty days in all: for that was the time appointed by the law, after the birth of a male child. See Leviticus 12:2; Leviticus 12:6.

The MSS. and versions differ much in the pronoun in this place: some reading αυτης, HER purification; others αυτου, HIS purification; others αυτων, THEIR purification; and others αυτοιν, the purification of THEM BOTH. Two versions and two of the fathers omit the pronoun, αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text.

The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.