Lukas 2:1--3:38
Konteks2:1 Now 1 in those days a decree 2 went out from Caesar 3 Augustus 4 to register 5 all the empire 6 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 7 of Syria. 2:3 Everyone 8 went to his own town 9 to be registered. 2:4 So 10 Joseph also went up from the town of Nazareth 11 in Galilee to Judea, to the city 12 of David called Bethlehem, 13 because he was of the house 14 and family line 15 of David. 2:5 He went 16 to be registered with Mary, who was promised in marriage to him, 17 and who was expecting a child. 2:6 While 18 they were there, the time came for her to deliver her child. 19 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 20 and laid him in a manger, 21 because there was no place for them in the inn. 22
2:8 Now 23 there were shepherds 24 nearby 25 living out in the field, keeping guard 26 over their flock at night. 2:9 An 27 angel of the Lord 28 appeared to 29 them, and the glory of the Lord shone around them, and they were absolutely terrified. 30 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 31 for I proclaim to you good news 32 that brings great joy to all the people: 2:11 Today 33 your Savior is born in the city 34 of David. 35 He is Christ 36 the Lord. 2:12 This 37 will be a sign 38 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 39 2:13 Suddenly 40 a vast, heavenly army 41 appeared with the angel, praising God and saying,
2:14 “Glory 42 to God in the highest,
and on earth peace among people 43 with whom he is pleased!” 44
2:15 When 45 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 46 and see this thing that has taken place, that the Lord 47 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 48 2:17 When 49 they saw him, 50 they related what they had been told 51 about this child, 2:18 and all who heard it were astonished 52 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 53 2:20 So 54 the shepherds returned, glorifying and praising 55 God for all they had heard and seen; everything was just as they had been told. 56
2:21 At 57 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 58 before he was conceived in the womb.
2:22 Now 59 when the time came for their 60 purification according to the law of Moses, Joseph and Mary 61 brought Jesus 62 up to Jerusalem 63 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 64 will be set apart to the Lord” 65 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 66 or two young pigeons. 67
2:25 Now 68 there was a man in Jerusalem 69 named Simeon who was righteous 70 and devout, looking for the restoration 71 of Israel, and the Holy Spirit 72 was upon him. 2:26 It 73 had been revealed 74 to him by the Holy Spirit that he would not die 75 before 76 he had seen the Lord’s Christ. 77 2:27 So 78 Simeon, 79 directed by the Spirit, 80 came into the temple courts, 81 and when the parents brought in the child Jesus to do for him what was customary according to the law, 82 2:28 Simeon 83 took him in his arms and blessed God, saying, 84
2:29 “Now, according to your word, 85 Sovereign Lord, 86 permit 87 your servant 88 to depart 89 in peace.
2:30 For my eyes have seen your salvation 90
2:31 that you have prepared in the presence of all peoples: 91
for revelation to the Gentiles,
and for glory 93 to your people Israel.”
2:33 So 94 the child’s 95 father 96 and mother were amazed 97 at what was said about him. 2:34 Then 98 Simeon blessed them and said to his mother Mary, “Listen carefully: 99 This child 100 is destined to be the cause of the falling and rising 101 of many in Israel and to be a sign that will be rejected. 102 2:35 Indeed, as a result of him the thoughts 103 of many hearts will be revealed 104 – and a sword 105 will pierce your own soul as well!” 106
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 107 having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 108 She never left the temple, worshiping with fasting and prayer night and day. 109 2:38 At that moment, 110 she came up to them 111 and began to give thanks to God and to speak 112 about the child 113 to all who were waiting for the redemption of Jerusalem. 114
2:39 So 115 when Joseph and Mary 116 had performed 117 everything according to the law of the Lord, 118 they returned to Galilee, to their own town 119 of Nazareth. 120 2:40 And the child grew and became strong, 121 filled with wisdom, 122 and the favor 123 of God 124 was upon him.
2:41 Now 125 Jesus’ 126 parents went to Jerusalem 127 every 128 year for the feast of the Passover. 129 2:42 When 130 he was twelve years old, 131 they went up 132 according to custom. 2:43 But 133 when the feast was over, 134 as they were returning home, 135 the boy Jesus stayed behind in Jerusalem. His 136 parents 137 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 138 they went a day’s journey. Then 139 they began to look for him among their relatives and acquaintances. 140 2:45 When 141 they did not find him, they returned to Jerusalem 142 to look for him. 2:46 After 143 three days 144 they found him in the temple courts, 145 sitting among the teachers, 146 listening to them and asking them questions. 2:47 And all who heard Jesus 147 were astonished 148 at his understanding and his answers. 2:48 When 149 his parents 150 saw him, they were overwhelmed. His 151 mother said to him, “Child, 152 why have you treated 153 us like this? Look, your father and I have been looking for you anxiously.” 154 2:49 But 155 he replied, 156 “Why were you looking for me? 157 Didn’t you know that I must be in my Father’s house?” 158 2:50 Yet 159 his parents 160 did not understand 161 the remark 162 he made 163 to them. 2:51 Then 164 he went down with them and came to Nazareth, 165 and was obedient 166 to them. But 167 his mother kept all these things 168 in her heart. 169
2:52 And Jesus increased 170 in wisdom and in stature, and in favor with God and with people.
3:1 In the fifteenth year of the reign of Tiberius Caesar, 171 when Pontius Pilate 172 was governor of Judea, and Herod 173 was tetrarch 174 of Galilee, and his brother Philip 175 was tetrarch of the region of Iturea and Trachonitis, and Lysanias 176 was tetrarch of Abilene, 3:2 during the high priesthood 177 of Annas and Caiaphas, the word 178 of God came to John the son of Zechariah in the wilderness. 179 3:3 He 180 went into all the region around the Jordan River, 181 preaching a baptism of repentance for the forgiveness of sins. 182
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 183 of one shouting in the wilderness: 184
‘Prepare the way for the Lord,
make 185 his paths straight.
3:5 Every valley will be filled, 186
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
3:6 and all humanity 187 will see the salvation of God.’” 188
3:7 So John 189 said to the crowds 190 that came out to be baptized by him, “You offspring of vipers! 191 Who warned you to flee 192 from the coming wrath? 3:8 Therefore produce 193 fruit 194 that proves your repentance, and don’t begin to say 195 to yourselves, ‘We have Abraham as our father.’ 196 For I tell you that God can raise up children for Abraham from these stones! 197 3:9 Even now the ax is laid at the root of the trees, 198 and every tree that does not produce good fruit will be 199 cut down and thrown into the fire.”
3:10 So 200 the crowds were asking 201 him, “What then should we do?” 3:11 John 202 answered them, 203 “The person who has two tunics 204 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 205 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 206 than you are required to.” 207 3:14 Then some soldiers 208 also asked him, “And as for us – what should we do?” 209 He told them, “Take money from no one by violence 210 or by false accusation, 211 and be content with your pay.”
3:15 While the people were filled with anticipation 212 and they all wondered 213 whether perhaps John 214 could be the Christ, 215 3:16 John answered them all, 216 “I baptize you with water, 217 but one more powerful than I am is coming – I am not worthy 218 to untie the strap 219 of his sandals. He will baptize you with the Holy Spirit and fire. 220 3:17 His winnowing fork 221 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 222 but the chaff he will burn up with inextinguishable fire.” 223
3:18 And in this way, 224 with many other exhortations, John 225 proclaimed good news to the people. 3:19 But when John rebuked Herod 226 the tetrarch 227 because of Herodias, his brother’s wife, 228 and because of all the evil deeds 229 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 230 all the people were baptized, Jesus also was baptized. And while he was praying, 231 the heavens 232 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 233 And a voice came from heaven, “You are my one dear Son; 234 in you I take great delight.” 235
3:23 So 236 Jesus, when he began his ministry, 237 was about thirty years old. He was 238 the son (as was supposed) 239 of Joseph, the son 240 of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, 241 the son of Shealtiel, 242 the son of Neri, 243 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 244 the son of David, 245 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 246 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 247 the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, 248 the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, 249 the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, 250 the son of Kenan, 251 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 252
[2:1] 1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[2:1] 2 sn This decree was a formal decree from the Roman Senate.
[2:1] 3 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 4 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 5 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in
[2:1] 6 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 7 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
[2:3] 8 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 9 tn Or “hometown” (so CEV).
[2:4] 10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 11 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 12 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 13 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
[2:4] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 14 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
[2:4] 15 tn Or “family,” “lineage.”
[2:5] 16 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
[2:5] 17 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some
[2:6] 18 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:6] 19 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
[2:7] 20 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
[2:7] 21 tn Or “a feeding trough.”
[2:7] 22 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.
[2:7] sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
[2:8] 23 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 24 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 25 tn Grk “in that region.”
[2:8] 26 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 28 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 29 tn Or “stood in front of.”
[2:9] 30 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:9] sn Terrified. See similar responses in Luke 1:12, 29.
[2:10] 32 tn Grk “I evangelize to you great joy.”
[2:11] 33 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 34 tn Or “town.” See the note on “city” in v. 4.
[2:11] 35 tn This is another indication of a royal, messianic connection.
[2:11] 36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[2:12] 37 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 38 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 39 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 40 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 41 tn Grk “a multitude of the armies of heaven.”
[2:14] 42 sn Glory here refers to giving honor to God.
[2:14] 43 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 44 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 45 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:15] 46 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 47 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 48 tn Or “a feeding trough.”
[2:17] 49 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 50 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[2:17] 51 tn Grk “the word which had been spoken to them.”
[2:18] 52 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
[2:19] 53 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
[2:20] 54 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 55 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 56 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.
[2:20] sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
[2:21] 57 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 58 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[2:22] 59 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 60 tc The translation follows most
[2:22] 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”).
[2:22] 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.
[2:22] 61 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 62 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 64 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 65 sn An allusion to Exod 13:2, 12, 15.
[2:24] 66 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.
[2:24] 67 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 68 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).
[2:25] 69 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 70 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
[2:25] 71 tn Or “deliverance,” “consolation.”
[2:25] sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
[2:25] 72 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
[2:26] 73 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 74 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 75 tn Grk “would not see death” (an idiom for dying).
[2:26] 76 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 77 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:26] sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
[2:27] 78 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 79 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 80 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
[2:27] 81 tn Grk “the temple.”
[2:27] sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
[2:27] 82 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 83 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 84 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 85 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 86 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 87 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 88 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:29] 89 tn Grk “now release your servant.”
[2:30] 90 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 91 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 92 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 93 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 94 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 95 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 96 tc Most
[2:33] 97 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 100 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 101 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 102 tn Grk “and for a sign of contradiction.”
[2:35] 103 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 104 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
[2:35] 105 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
[2:35] 106 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
[2:36] 107 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 108 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
[2:37] 109 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 110 tn Grk “at that very hour.”
[2:38] 111 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
[2:38] 112 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
[2:38] 113 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 114 tc A few
[2:38] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:39] 115 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 116 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 118 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 120 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 121 tc Most
[2:40] 122 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 124 sn On the phrase the favor of God see Luke 1:66.
[2:41] 125 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 126 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 127 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 128 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 129 sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
[2:42] 130 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 131 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
[2:42] 132 tc Most
[2:43] 133 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
[2:43] 134 tn Grk “when the days ended.”
[2:43] 135 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 136 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 137 tc Most
[2:44] 138 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
[2:44] 139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 140 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 141 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 142 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 143 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:46] 144 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 145 tn Grk “the temple.”
[2:46] 146 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 147 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 148 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
[2:48] 149 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 150 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 151 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 152 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 153 tn Or “Child, why did you do this to us?”
[2:48] 154 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 155 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 156 tn Grk “he said to them.”
[2:49] 157 tn Grk “Why is it that you were looking for me?”
[2:49] 158 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[2:50] 159 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 160 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 161 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
[2:50] 162 tn Or “the matter.”
[2:50] 163 tn Grk “which he spoke.”
[2:51] 164 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 165 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 166 tn Or “was submitting.”
[2:51] 167 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 168 tn Or “all these words.”
[2:51] 169 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 170 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
[3:1] 171 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).
[3:1] sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from
[3:1] 172 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
[3:1] 173 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4
[3:1] 174 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[3:1] 175 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4
[3:1] 176 sn Nothing else is known about Lysanias tetrarch of Abilene.
[3:2] 177 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 178 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
[3:3] 180 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:3] 181 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 182 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
[3:4] 184 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
[3:4] 185 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.
[3:5] 186 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
[3:6] 188 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).
[3:7] 189 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 190 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
[3:7] 192 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
[3:8] 193 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 194 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
[3:8] 195 tn In other words, “do not even begin to think this.”
[3:8] 196 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
[3:8] 197 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
[3:9] 198 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
[3:9] 199 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 200 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 201 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
[3:11] 202 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 203 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”
[3:11] 204 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[3:12] 205 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
[3:13] 206 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
[3:13] 207 tn Or “than you are ordered to.”
[3:14] 208 tn Grk “And soldiers.”
[3:14] 209 tn Grk “And what should we ourselves do?”
[3:14] 210 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
[3:14] 211 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
[3:15] 212 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
[3:15] 213 tn Grk “pondered in their hearts.”
[3:15] 214 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 215 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:15] sn See the note on Christ in 2:11.
[3:16] 216 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 217 tc A few
[3:16] 218 tn Grk “of whom I am not worthy.”
[3:16] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
[3:16] 219 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[3:16] 220 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:17] 221 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:17] 222 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 223 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 224 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 225 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 226 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 227 sn See the note on tetrarch in 3:1.
[3:19] 228 tc Several
[3:19] sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
[3:19] 229 tn Or “immoralities.”
[3:21] 230 tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[3:21] 231 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
[3:21] 232 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
[3:22] 233 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] 234 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] 235 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[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).
[3:23] 236 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 237 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] 238 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] 239 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] 240 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
[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.
[3:27] 241 sn On Zerubbabel see Ezra 2:2.
[3:27] 242 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 243 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
[3:31] 244 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
[3:31] 245 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
[3:32] 246 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[3:33] 247 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 248 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
[3:36] 249 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 250 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
[3:37] 251 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
[3:38] 252 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.
untuk membuka halaman teks alkitab dalam format PDF. [