Lukas 3:23

The Genealogy of Jesus

3:23 So ¹  Jesus, when he began his ministry, ²  was about thirty years old. He was ³  the son (as was supposed) ⁴  of Joseph, the son ⁵  of Heli,

Lukas 11:11

11:11 What father among you, if your ⁶  son asks for ⁷  a fish, will give him a snake ⁸  instead of a fish?

Lukas 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ⁹ 

Lukas 15:19

15:19 I am no longer worthy to be called your son; treat me ¹⁰  like one of your hired workers.”’

Lukas 22:69

22:69 But from now on ¹¹  the Son of Man will be seated at the right hand ¹²  of the power ¹³  of God.”

[3:23]  ¹ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ² tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ³ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ⁴ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ⁵ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:23]  tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

[11:11]  ⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ⁷ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ⁸ sn The snake probably refers to a water snake.

[12:40]  ⁹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[15:19]  ¹⁰ tn Or “make me.” Here is a sign of total humility.

[22:69]  ¹¹ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ¹² sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ¹³ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.