Beginning

Footnotes

1. Luke 2:1 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. Luke 2:1 sn This decree was a formal decree from the Roman Senate.
3. Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
4. Luke 2:1 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
5. Luke 2:1 tn Grk “to be registered.” The passive infinitive ἀπογράφεσθαι (apographesthai) 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).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 a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
6. Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
7. Luke 2:2 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.
8. Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
9. Luke 2:3 tn Or “hometown” (so CEV).
10. Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
11. Luke 2:4 sn On Nazareth see Luke 1:26.
12. Luke 2:4 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
13. Luke 2:4 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.
14. Luke 2:4 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.
15. Luke 2:4 tn Or “family,” “lineage.”
16. Luke 2:5 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.
17. Luke 2:5 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 (emnēsteumenē) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not autographic, may give the right sense.
18. Luke 2:6 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.
19. Luke 2:6 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.”
20. Luke 2:7 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.
21. Luke 2:7 tn Or “a feeding trough.”
22. Luke 2:7 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.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.
23. Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
24. Luke 2:8 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. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.
25. Luke 2:8 tn Grk “in that region.”
26. Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
27. Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
28. Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
29. Luke 2:9 tn Or “stood in front of.”
30. Luke 2:9 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29.
31. Luke 2:10 tn Grk “behold.”
32. Luke 2:10 tn Grk “I evangelize to you great joy.”
33. Luke 2:11 sn The Greek word for today (σήμερον, sēmeron) 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).
34. Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
35. Luke 2:11 tn This is another indication of a royal, messianic connection.
36. Luke 2:11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) 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.
37. Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
38. Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
39. Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
40. Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
41. Luke 2:13 tn Grk “a multitude of the armies of heaven.”
42. Luke 2:14 sn Glory here refers to giving honor to God.
43. Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
44. Luke 2:14 tc Most witnesses (א² B² L Θ Ξ Ψ ƒ^1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (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).
45. Luke 2:15 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.
46. Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
47. Luke 2:16 tn Or “a feeding trough.”
48. Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
49. Luke 2:17 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.
50. Luke 2:17 tn Grk “the word which had been spoken to them.”
51. Luke 2:18 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.
52. Luke 2:19 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.
53. Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
54. Luke 2:20 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
55. Luke 2:20 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.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.
56. Luke 2:21 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
57. Luke 2:21 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.
58. Luke 2:22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
59. Luke 2:22 tc The translation follows most mss, including early and significant ones (א A B L). Some copyists, aware that the purification law applied to women only, produced mss (76 it^pt vg [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (autēs) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.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, katharismos) 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”).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.
60. Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
61. Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
62. Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
63. Luke 2:23 sn An allusion to Exod 13:2, 12, 15.
64. Luke 2:24 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.
65. Luke 2:24 sn A quotation from Lev 12:8; 5:11 (LXX).
66. Luke 2:25 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).
67. Luke 2:25 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.
68. Luke 2:25 tn Or “deliverance,” “consolation.”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).
69. Luke 2:25 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.
70. Luke 2:26 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
71. Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kechrēmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
72. Luke 2:26 tn Grk “would not see death” (an idiom for dying).
73. Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
74. Luke 2:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”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.
75. Luke 2:27 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
76. Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
77. Luke 2:27 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.
78. Luke 2:27 tn Grk “the temple.”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.
79. Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
80. Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
81. Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
82. Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
83. Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despotēs).
84. Luke 2:29 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.
85. Luke 2:29 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.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.”
86. Luke 2:29 tn Grk “now release your servant.”
87. Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation.
88. Luke 2:31 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).
89. Luke 2:32 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.
90. Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
91. Luke 2:33 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
92. Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
93. Luke 2:33 tc Most mss ([A] Θ [Ψ] ƒ¹³ 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (ho patēr autou, “his father”) is both external (א B D L W 1 700 1241 sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.
94. Luke 2:33 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).
95. Luke 2:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
96. Luke 2:34 tn Grk “behold.”
97. Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
98. Luke 2:34 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.
99. Luke 2:34 tn Grk “and for a sign of contradiction.”
100. Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
101. Luke 2:35 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.
102. Luke 2:35 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.
103. Luke 2:35 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.
104. Luke 2:36 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
105. Luke 2:37 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).
106. Luke 2:37 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
107. Luke 2:38 tn Grk “at that very hour.”
108. Luke 2:38 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.
109. Luke 2:38 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.
110. Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
111. Luke 2:38 tc A few mss (5 16 348 1071 1216) read ᾿Ισραήλ (Israēl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tō Israēl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalēm, “in Jerusalem”; found in A D L Θ Ψ 0130 ƒ¹³ 33 M), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.
112. Luke 2:39 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
113. Luke 2:39 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
114. Luke 2:39 tn Or “completed.”
115. Luke 2:39 tn Or “city.”
116. Luke 2:40 tc Most mss (A Θ Ψ ƒ^1,13 33 M) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W lat co) lack the word.
117. Luke 2:40 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
118. Luke 2:40 tn Or “grace.”
119. Luke 2:40 sn On the phrase the favor of God see Luke 1:66.
120. Luke 2:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
121. Luke 2:41 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
122. Luke 2:41 tn On the distributive use of the term κατά (kata), see BDF §305.
123. Luke 2:41 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).
124. Luke 2:42 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
125. Luke 2:42 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).
126. Luke 2:42 tc Most mss, especially later ones (A C^vid Θ Ψ 0130 ƒ^1,13 33 M lat) have εἰς ῾Ιεροσόλυμα (eis hierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.
127. Luke 2:43 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.
128. Luke 2:43 tn Grk “when the days ended.”
129. Luke 2:43 tn The word “home” is not in the Greek text, but has been supplied for clarity.
130. Luke 2:43 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
131. Luke 2:43 tc Most mss, especially later ones (A C Ψ 0130 ƒ¹³ M it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iōsēph kai hē mētēr autou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ ƒ¹ 33 579 1241 lat sa read οἱ γονεῖς αὐτοῦ (hoi goneis autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.
132. Luke 2:44 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
133. Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
134. Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
135. Luke 2:45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
136. Luke 2:45 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
137. Luke 2:46 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.
138. Luke 2:46 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
139. Luke 2:46 tn Grk “the temple.”
140. Luke 2:46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalos, “teacher”) is applied to Jews.
141. Luke 2:47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
142. Luke 2:47 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.
143. Luke 2:48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
144. Luke 2:48 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
145. Luke 2:48 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
146. Luke 2:48 tn The Greek word here is τέκνον (teknon) rather than υἱός (huios, “son”).
147. Luke 2:48 tn Or “Child, why did you do this to us?”
148. Luke 2:48 tn Or “your father and I have been terribly worried looking for you.”
149. Luke 2:49 tn Here καί (kai) has been translated as “but” to indicate the contrast.
150. Luke 2:49 tn Grk “he said to them.”
151. Luke 2:49 tn Grk “Why is it that you were looking for me?”
152. Luke 2:49 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.
153. Luke 2:50 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
154. Luke 2:50 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
155. Luke 2:50 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).
156. Luke 2:50 tn Or “the matter.”
157. Luke 2:50 tn Grk “which he spoke.”
158. Luke 2:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
159. Luke 2:51 tn Or “was submitting.”
160. Luke 2:51 tn Here καί (kai) has been translated as “but” to indicate the contrast.
161. Luke 2:51 tn Or “all these words.”
162. Luke 2:51 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
163. Luke 2:52 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
164. Luke 3:1 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.
165. Luke 3:1 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).
166. Luke 3:1 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.
167. Luke 3:1 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.
168. Luke 3:1 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 b.c.-a.d. 34.
169. Luke 3:1 sn Nothing else is known about Lysanias tetrarch of Abilene.
170. Luke 3:2 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.
171. Luke 3:2 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rhēma), and thus could refer to the call of the Lord to John to begin ministry.
172. Luke 3:2 tn Or “desert.”
173. Luke 3:3 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.
174. Luke 3:3 tn “River” is not in the Greek text but is supplied for clarity.
175. Luke 3:3 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).
176. Luke 3:4 tn Or “A voice.”
177. Luke 3:4 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).
178. Luke 3:4 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poieō) reappears in vv. 8, 10, 11, 12, 14.
179. Luke 3:5 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.
180. Luke 3:6 tn Grk “all flesh.”
181. Luke 3:6 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).
182. Luke 3:7 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
183. Luke 3:7 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.
184. Luke 3:7 tn Or “snakes.”
185. Luke 3:7 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.
186. Luke 3:8 tn The verb here is ποιέω (poieō; see v. 4).
187. Luke 3:8 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).
188. Luke 3:8 tn In other words, “do not even begin to think this.”
189. Luke 3:8 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.
190. Luke 3:8 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.
191. Luke 3:9 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).
192. Luke 3:9 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
193. Luke 3:10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
194. Luke 3:10 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.
195. Luke 3:11 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
196. Luke 3:11 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.”
197. Luke 3:11 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) 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.
198. Luke 3:12 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors. Yet even they were moved by John’s call.
199. Luke 3:13 tn In the Greek text μηδὲν πλέον (mēden pleon, “no more”) is in an emphatic position.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.
200. Luke 3:13 tn Or “than you are ordered to.”
201. Luke 3:14 tn Grk “And soldiers.”
202. Luke 3:14 tn Grk “And what should we ourselves do?”
203. Luke 3:14 tn Or “Rob no one.” The term διασείσητε (diaseisēte) 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.
204. Luke 3:14 tn The term translated “accusation” (συκοφαντήσητε, sukophantēsēte) 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.
205. Luke 3:15 tn Or “with expectation.” The participle προσδοκῶντος (prosdokōntos) is taken temporally.sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
206. Luke 3:15 tn Grk “pondered in their hearts.”
207. Luke 3:15 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
208. Luke 3:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
209. Luke 3:16 tn Grk “answered them all, saying.” The participle λέγων (legōn) is redundant and has not been translated.
210. Luke 3:16 tc A few mss (C D 892 1424 it) add εἰς μετάνοιαν (eis metanoian, “for repentance”). Although two of the mss in support are early and significant, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.
211. Luke 3:16 tn Grk “of whom I am not worthy.”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!
212. Luke 3:16 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.
213. Luke 3:16 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.
214. Luke 3:17 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.
215. Luke 3:17 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
216. Luke 3:17 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
217. Luke 3:18 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
218. Luke 3:18 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
219. Luke 3:19 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
220. Luke 3:19 sn See the note on tetrarch in 3:1.
221. Luke 3:19 tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (tēs gunaikos Philippou tou adelphou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.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.
222. Luke 3:19 tn Or “immoralities.”
223. Luke 3:21 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.
224. Luke 3:21 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.
225. Luke 3:21 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.
226. Luke 3:22 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
227. Luke 3:22 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) 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).
228. Luke 3:22 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.tn Or “with you I am well pleased.”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).
229. Luke 3:23 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
230. Luke 3:23 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.
231. Luke 3:23 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (ōn) 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.
232. Luke 3:23 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.
233. Luke 3:23 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.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.
234. Luke 3:27 sn On Zerubbabel see Ezra 2:2.
235. Luke 3:27 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
236. Luke 3:27 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.
237. Luke 3:31 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.
238. Luke 3:31 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.
239. Luke 3:32 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (P⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [ƒ^1,13] 33 M latt sy^p,h bo) have Σαλμών (Salmōn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).
240. Luke 3:33 tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be authentic based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (P^4vid א* 1241 sa); and Amminadab, Admin, Arni (א² L X [Γ] ƒ¹³). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.
241. Luke 3:34 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
242. Luke 3:36 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, P^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ƒ¹ 33 (Καϊνάμ), A Θ Ψ 0102 ƒ¹³ M (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.
243. Luke 3:37 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).
244. Luke 3:37 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).
245. Luke 3:38 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.