Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹  And a voice came from heaven, “You are my one dear Son; ²  in you I take great delight.” ³ 

Lukas 12:22

Exhortation Not to Worry

12:22 Then ⁴  Jesus ⁵  said to his ⁶  disciples, “Therefore I tell you, do not worry ⁷  about your ⁸  life, what you will eat, or about your ⁹  body, what you will wear.

Lukas 20:46

20:46 “Beware ¹⁰  of the experts in the law. ¹¹  They ¹²  like walking around in long robes, and they love elaborate greetings ¹³  in the marketplaces and the best seats ¹⁴  in the synagogues ¹⁵  and the places of honor at banquets.

[3:22]  ¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[12:22]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁶ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ⁷ tn Or “do not be anxious.”

[12:22]  ⁸ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ⁹ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[20:46]  ¹⁰ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ¹¹ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ¹² tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ¹³ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ¹⁴ sn See Luke 14:1-14.

[20:46]  ¹⁵ sn See the note on synagogues in 4:15.