1
Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετρααρχοῦντος,
In the fifteenth year of the rule of Tiberius Caesar, Pontius Pilate governing Judea, and Herod being tetrarch of Galilee, and Philip his brother being tetrarch of the region of Ituraea and Trachonitis, and Lysanias being tetrarch of Abilene,
In the fifteenth year — this book alone dates the beginning by rulers, and names six of them.
first here Tiberius Τιβέριος Tiberios
first here Caesar Καῖσαρ Kaisar
first here Pontius Πόντιος Pontios
first here Pilate Πιλᾶτος Pilatos
first here Judea Ἰουδαία Ioudaia
first here Galileans Γαλιλαία Galilaia
first here Herod Ἡρῴδης Hērōdēs
first here Philippi Φίλιππος Philippos
first here Ituraea Ἰτουραῖος Itouraios
first here Trachonitis Τραχωνῖτις Trachōnitis
first here Lysanias Λυσανίας Lysanias
first here Abilene Ἀβιληνή Abilēnē
pronoun his = Herod
Why this rendering
Luke.3.1 Observation
Syntactic observation
Six rulers stand in one sentence — Tiberius Caesar (in the fifteenth year of his rule), Pontius Pilate, Herod, his brother Philip, Lysanias, and at v.2 Annas and Caiaphas. Of these Τιβέριος, ἡγεμονία (rule), Λυσανίας, Τραχωνῖτις and Ἀβιληνή are unique in the four Gospels, and τετρααρχέω, to rule as tetrarch, occurs three times within this one verse. Dating by the regnal year of a Roman emperor happens nowhere else in the four gospels. Matthew 2:1 says the days of Herod, Mark has no such marking at all, and neither does John. For Luke this is the third such dating, after 1:5 (Herod's days, the division of Abijah) and 2:1-2 (Augustus, Quirinius). And v.2 records what happened after those six names, with a subject that is not a person: ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην, the word of God came upon John — the old manner of calling a prophet. The ἐπὶ ἀρχιερέως, in the high priesthood, of v.2 is singular while two names follow it, Annas and Caiaphas.
Rendering options · 2
Adopted All six names and titles rendered; “while … was tetrarch”
Basis The names and titles are the substance of the sentence; collapsing τετρααρχέω into ruled would erase the same title repeated three times.
Compress to the year and drop some place names
Basis The place names are unfamiliar and weigh the reading down.
Rejected That Luke sets six side by side is the substance here; compressing hides why he dates so insistently and cuts the line running from 1:5 and 2:1-2.
2
ἐπὶ ἀρχιερέως Ἅννα καὶ Καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ.
in the high priesthood of Annas and Caiaphas, the word of God came upon John the son of Zechariah in the wilderness.
The word of God came upon John keeps the turn used of the prophets.
first here Annas Ἅννας Hannas
first here Caiaphas Καϊάφας Kaiaphas
first here John Ἰωάννης Iōannēs
first here Zechariah Ζαχαρίας Zacharias
3
καὶ ἦλθεν εἰς ⸀πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
And he went into all the region around the Jordan, proclaiming a baptism of repentance for forgiveness of sins,
Forgiveness (ἄφεσις, aphesis) — this edition keeps one word for all eight places in the four Gospels.
first here Jordan Ἰορδάνης Iordanēs
pronoun he = John
4
ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ ⸀προφήτου· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
as it is written in the book of the words of Isaiah the prophet: “A voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight.
Where “in the wilderness” attaches is undecided — to the crying or to the preparing, as at Mark 1:3.
first here Isaiah Ἠσαΐας Ēsaias
pronoun his = the Lord
5
πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς ⸀εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·
Every ravine will be filled and every mountain and hill made low; the crooked will become straight and the rough ways smooth;
This book alone carries the quotation this far — Mark and Matthew stop after the first line.
6
καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.
and all flesh will see the salvation of God.'”
All flesh is a Semitic turn for every living person — and the quotation ends on it, which is this book's own emphasis.
7
Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ’ αὐτοῦ· Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
So he said to the crowds coming out to be baptized by him, “Offspring of vipers, who showed you to flee from the coming wrath?
To the crowds — Matthew 3:7 has these words aimed at Pharisees and Sadducees; this book puts them to everyone.
pronoun he = John
pronoun him = John
pronoun you = the crowds
8
ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς· Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ.
Bear fruits worthy of repentance, then, and do not begin to say among yourselves, ‘We have Abraham as father'; for I say to you that God is able from these stones to raise up children to Abraham.
Stones and children are near each other in sound in Hebrew and Aramaic, though not in Greek — the play does not carry.
first here Abraham Ἀβραάμ Abraam
pronoun yourselves = the crowds
pronoun We = the crowds
pronoun I = John
pronoun you = the crowds
9
ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
Already the axe is laid at the root of the trees; every tree therefore not producing good fruit is cut down and thrown into fire.”
Already — the Greek puts the word first, and it carries the weight.
10
Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες· Τί οὖν ⸀ποιήσωμεν;
And the crowds were asking him, saying, “What then shall we do?”
What then shall we do — the three exchanges that follow stand only in this book.
pronoun him = John
pronoun we = the crowds
11
ἀποκριθεὶς δὲ ⸀ἔλεγεν αὐτοῖς· Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω.
And answering he said to them, “Let the one who has two tunics share with the one who has none, and let the one who has food do likewise.”
Two tunics — the answer is about clothes and food, not about religion.
pronoun he = John
pronoun them = the crowds
Why this rendering
Luke.3.11 Observation
Syntactic observation
μεταδίδωμι, to share out, is unique in the four Gospels. The word for giving here is otherwise δίδωμι (fifty-six times in Matthew, thirty-nine in Mark, seventy-five in John, sixty in Luke); here Luke uses the form with μετα- prefixed — to give from what is one's own. And χιτών, tunic, catches the eye. At Matthew 10:10 and Luke 9:3 Jesus tells the disciples not to take δύο χιτῶνας, two tunics; here John tells the man who has δύο χιτῶνας to share. The same phrase is once what not to carry and once what to give away. χιτών occurs twice in Matthew, twice in Mark, twice in John and three times in Luke — and Luke's three say three different things: 3:11 share it, 6:29 if it is taken let the cloak go too, 9:3 do not carry two. One garment, and within one book giving, losing and not carrying. In vv.12-14 tax collectors and soldiers repeat the same question, and the answers have the same texture throughout — what to do or not do with what one has, not what to become.
Rendering options · 2
Adopted “let him share” — kept apart from δίδωμι
Basis A different word with a prefix, given a different rendering so that its single occurrence shows.
Render as “give”, matching δίδωμι
Basis The sense is nearly the same.
Rejected δίδωμι occurs two hundred and thirty times in the four Gospels and this word once; one rendering for both erases that Luke chose a different word only here.
12
ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν· Διδάσκαλε, τί ⸀ποιήσωμεν;
And tax collectors also came to be baptized, and they said to him, “Teacher, what shall we do?”
Tax collectors — the second group to ask.
pronoun they = the tax collectors
pronoun him = John
pronoun we = the tax collectors
13
ὁ δὲ εἶπεν πρὸς αὐτούς· Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
And he said to them, “Exact no more than what is appointed to you.”
Exact (πράσσω, prassō) is a word for collecting a debt.
pronoun he = John
pronoun them = the tax collectors
pronoun you = the tax collectors
14
ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες· ⸂Τί ποιήσωμεν καὶ ἡμεῖς⸃; καὶ εἶπεν ⸀αὐτοῖς· Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
And those serving as soldiers were also asking him, saying, “And what shall we do?” And he said to them, “Do not shake anyone down, nor extort by false accusation, and be content with your pay.”
Shake anyone down renders διασείω (diaseiō), used once in the four Gospels — to shake violently, and so to extort. Extort by false accusation (συκοφαντέω, sykophanteō) is the verb behind “sycophant”.
pronoun him = John
pronoun we = the soldiers
pronoun he = John
pronoun them = the soldiers
pronoun your = the soldiers
Why this rendering
Luke.3.14 Observation
Syntactic observation
Verses 10-14 are Luke's alone — neither Matthew 3 nor Mark 1 has the question what shall we do or any answer to it. Three groups ask in turn: the crowds (v.10), tax collectors (v.12), soldiers (v.14). And the words of these three answers are Luke's own — στρατεύομαι, to serve as a soldier; διασείω, to shake down; ὀψώνιον, wages, are unique in the four Gospels, as is μεταδίδωμι, to share, at v.11. συκοφαντέω, to extort by false accusation, occurs twice in Luke, the other at 19:8, where Zacchaeus says if I have extorted anything from anyone I restore fourfold. So the word given in the answer to tax collectors returns later in a chief tax collector's own mouth. The texture of the answers is striking: none tells the hearer to leave his work, only what not to do within it. Verse 13 tells tax collectors to exact no more than what is appointed, v.14 tells soldiers not to plunder and to be content with their wages.
Rendering options · 2
Adopted “Do not shake anyone down, nor extort by false accusation, and be content with your wages” — the two verbs kept apart
Basis διασείω and συκοφαντέω are different words and the latter runs on to 19:8; collapsing them cuts that link.
Render both verbs as “do not extort”
Basis The two words are near in sense.
Rejected Nearness is not sameness; and keeping συκοφαντέω lets the reader see Zacchaeus use the same word.
15
Προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάννου, μήποτε αὐτὸς εἴη ὁ χριστός,
And while the people were in expectation and all were reasoning in their hearts about John, whether he might be the Christ,
In expectation — the writer gives the crowd's thought before John denies it.
first here Christ Χριστός Christos
pronoun their = the people
pronoun he = John
16
ἀπεκρίνατο ⸂λέγων πᾶσιν ὁ Ἰωάννης⸃· Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
John answered them all, saying, “I baptize you with water; but one stronger than I is coming, the strap of whose sandals I am not fit to loosen. He will baptize you with the Holy Spirit and with fire.
Loosen — this book and Mark 1:7 say loosen; Matthew 3:11 says carry.
pronoun them = the people
pronoun I = John — both times
pronoun you = the people — both times
pronoun whose = the one stronger than I
pronoun He = the one stronger than I
17
οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ ⸀διακαθᾶραι τὴν ἅλωνα αὐτοῦ καὶ ⸀συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
His winnowing fork is in his hand, to clear his threshing floor and gather the wheat into his barn; but the chaff he will burn up with unquenchable fire.”
Winnowing fork (πτύον, ptyon) is the tool that throws grain into the wind.
pronoun His = the one stronger
pronoun his = the one stronger — every “his” here is the same
pronoun he = the one stronger
18
Πολλὰ μὲν οὖν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν·
So with many other exhortations he brought good news to the people.
Brought good news renders the gospel-verb of 2:10.
19
ὁ δὲ Ἡρῴδης ὁ τετραάρχης, ἐλεγχόμενος ὑπ’ αὐτοῦ περὶ Ἡρῳδιάδος τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ καὶ περὶ πάντων ὧν ἐποίησεν πονηρῶν ὁ Ἡρῴδης,
But Herod the tetrarch, exposed by him concerning Herodias his brother's wife and concerning all the evil things Herod had done,
Exposed (ἐλέγχω, elenchō) is to bring to light and convict.
first here Herodias Ἡρῳδιάς Hērōdias
pronoun him = John
pronoun his = Herod
20
προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν, ⸀καὶ κατέκλεισεν τὸν Ἰωάννην ⸀ἐν φυλακῇ.
added this also to them all: he shut John up in prison.
This book puts John in prison before the baptism is told — the two are not joined here as they are in Mark.
pronoun them = the evil things
pronoun he = Herod
21
Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν
And it came to pass, when all the people had been baptized and Jesus also had been baptized and was praying, that heaven was opened
And was praying — only this book has him praying at the baptism, and this book puts him at prayer again and again.
first here Jesus Ἰησοῦς Iēsous
22
καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ⸀ὡς περιστερὰν ἐπ’ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ ⸀γενέσθαι· Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
and the Holy Spirit came down in bodily form like a dove upon him; and a voice came from heaven: “You are my beloved Son; in you I am well pleased.”
In bodily form — only this book says so. You are my beloved Son — the voice speaks to him, as in Mark 1:11.
pronoun him = Jesus
pronoun You = Jesus
pronoun my = the voice from heaven
pronoun you = Jesus
pronoun I = the voice from heaven
Why this rendering
Luke.3.22 Observation
Syntactic observation
σωματικῷ εἴδει, in bodily form, is Luke's addition — Matthew 3:16 and Mark 1:10 say only ὡς περιστεράν, like a dove, with no bodily form. σωματικός is unique in the four Gospels. So all three books name the dove and only Luke adds that it was a visible shape. Verse 21 diverges too: only Luke says that Jesus was praying (προσευχομένου), and only Luke says it was after all the people had been baptized. That John did the baptizing is not said here — at vv.19-20 John has already been shut up in prison. The voice from heaven matches Mark 1:11 word for word (σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα). Matthew 3:17 has οὗτός ἐστιν, this is, in the third person — Mark and Luke say you are, and only Matthew this is.
Rendering options · 2
Adopted “in bodily form like a dove” — the addition rendered
Basis It stands in the base text and is rendered; its absence from Matthew and Mark is recorded in the analysis.
Compress to “in the form of a dove”
Basis The two phrases together read heavily.
Rejected σωματικός is unique in the four Gospels and is Luke's own addition; compressing hides which of the three books added what.
23
Καὶ αὐτὸς ⸀ἦν Ἰησοῦς ⸂ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα⸃, ὢν ⸂υἱός, ὡς ἐνομίζετο⸃, Ἰωσὴφ τοῦ Ἠλὶ
And Jesus himself, when he began, was about thirty years old, being the son — as was supposed — of Joseph, of Heli,
As was supposed — the writer marks the descent as reckoned, not claimed. This book runs the list backward; Matthew 1:2 runs it forward.
first here Joseph Ἰωσήφ Iōsēph
first here Heli Ἠλί Ēli
pronoun himself = Jesus
pronoun he = Jesus
Why this rendering
Luke.3.23 Observation
Syntactic observation
The genealogy diverges from Matthew's at three points. First, the direction is reversed — Matthew 1:2 begins at Abraham and comes down; Luke 3:23 begins at Jesus and goes back. Second, the ends differ — Matthew stops at Abraham; Luke passes Adam and stops at τοῦ θεοῦ, of God. Ἀδάμ occurs at this one place in the four Gospels. Third, the build differs — Matthew repeats the verb ἐγέννησεν, begot, and counts the generations for himself, fourteen and fourteen and fourteen (1:17); Luke has no verb, only τοῦ … in the genitive again and again, and counts nothing. Hence Matthew 1:1-17 runs to 275 words and Luke 3:23-38 to 165 — Luke reaches further and is shorter. And v.23 carries one clause Matthew has nothing like: ὡς ἐνομίζετο, as was supposed. SBLGNT marks a variant here (⸂⸃): the word order of beginning, about thirty years old divides among the manuscripts.
Rendering options · 2
Adopted Render the chain of genitives as son of, son of, and keep as was supposed
Basis Luke has no verb, so begot is not supplied — supplying it would impose Matthew's build on Luke; and ὡς ἐνομίζετο stands in the text and is rendered.
Unfold as begot, reading like Matthew
Basis A bare chain of genitives reads monotonously.
Rejected The monotony is in the Greek too; and that the two genealogies are built differently is what shows when they are set side by side — matching them erases it.
24
τοῦ Μαθθὰτ τοῦ Λευὶ τοῦ Μελχὶ τοῦ Ἰανναὶ τοῦ Ἰωσὴφ
of Matthat, of Levi, of Melchi, of Jannai, of Joseph,
The names from here to Matthat are not known from the Old Testament.
first here Matthat Μαθθάτ Maththat
first here Levi Λευί Leui
first here Melchi Μελχί Melchi
first here Jannai Ἰανναί Iannai
25
τοῦ Ματταθίου τοῦ Ἀμὼς τοῦ Ναοὺμ τοῦ Ἑσλὶ τοῦ Ναγγαὶ
of Mattathias, of Amos, of Nahum, of Esli, of Naggai,
The list runs on without comment.
first here Mattathias Ματταθίας Mattathias
first here Amos Ἀμώς Amōs
first here Nahum Ναούμ Naoum
first here Esli Ἑσλί Hesli
first here Naggai Ναγγαί Nangai
26
τοῦ Μάαθ τοῦ Ματταθίου τοῦ Σεμεῒν τοῦ ⸀Ἰωσὴχ τοῦ Ἰωδὰ
of Maath, of Mattathias, of Semein, of Josech, of Joda,
The names are given as the Greek writes them.
first here Maath Μάαθ Maath
first here Semein Σεμεΐν Semein
first here Josech Ἰωσήχ Iōsēch
first here Joda Ἰωδά Iōda
27
τοῦ Ἰωανὰν τοῦ Ῥησὰ τοῦ Ζοροβαβὲλ τοῦ Σαλαθιὴλ τοῦ Νηρὶ
of Joanan, of Rhesa, of Zerubbabel, of Shealtiel, of Neri,
Zerubbabel, Shealtiel — the only names this list shares with Matthew 1:12 in this stretch.
first here Joanan Ἰωανάν Iōanan
first here Rhesa Ῥησά Rhēsa
first here Zerubbabel Ζοροβαβέλ Zorobabel
first here Shealtiel Σαλαθιήλ Salathiēl
first here Neri Νηρί Nēri
28
τοῦ Μελχὶ τοῦ Ἀδδὶ τοῦ Κωσὰμ τοῦ Ἐλμαδὰμ τοῦ Ἢρ
of Melchi, of Addi, of Cosam, of Elmadam, of Er,
The list runs on.
first here Addi Ἀδδί Addi
first here Cosam Κωσάμ Kōsam
first here Elmadam Ἐλμαδάμ Elmadam
first here Er Ἤρ Ēr
29
τοῦ ⸀Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρὶμ τοῦ Μαθθὰτ τοῦ Λευὶ
of Jesus, of Eliezer, of Jorim, of Matthat, of Levi,
Of Jesus — the name stands here as an ancestor's, and the Greek is the same word.
first here Eliezer Ἐλιέζερ Eliezer
first here Jorim Ἰωρίμ Iōrim
30
τοῦ Συμεὼν τοῦ Ἰούδα τοῦ Ἰωσὴφ τοῦ Ἰωνὰμ τοῦ Ἐλιακὶμ
of Simeon, of Judah, of Joseph, of Jonam, of Eliakim,
The list runs on.
first here Simeon Συμεών Symeōn
first here Judas Ἰούδας Ioudas
first here Jonam Ἰωνάμ Iōnam
first here Eliakim Ἐλιακίμ Eliakim
31
τοῦ Μελεὰ τοῦ Μεννὰ τοῦ Ματταθὰ τοῦ Ναθὰμ τοῦ Δαυὶδ
of Melea, of Menna, of Mattatha, of Nathan, of David,
Of Nathan, of David — this book runs the line through Nathan; Matthew 1:6 runs it through Solomon. The two are left as they stand.
first here Melea Μελεά Melea
first here Menna Μεννά Menna
first here Mattatha Ματταθά Mattatha
first here Nathan Ναθάμ Natham
first here daughter Δαυίδ Dauid
32
τοῦ Ἰεσσαὶ τοῦ Ἰωβὴλ τοῦ Βόος τοῦ ⸀Σαλὰ τοῦ Ναασσὼν
of Jesse, of Obed, of Boaz, of Sala, of Nahshon,
Sala — Matthew 1:4 writes the name Salmon.
first here Jesse Ἰεσσαί Iessai
first here Obed Ἰωβήλ Iōbēl
first here Boaz Βόος Boos
first here Nahshon Ναασσών Naassōn
33
τοῦ ⸂Ἀμιναδὰβ τοῦ Ἀδμὶν τοῦ Ἀρνὶ⸃ τοῦ Ἑσρὼμ τοῦ Φαρὲς τοῦ Ἰούδα
of Amminadab, of Admin, of Arni, of Hezron, of Perez, of Judah,
Admin, of Arni — the manuscripts differ widely over these names, and this edition follows its base text.
first here Amminadab Ἀμιναδάβ Aminadab
first here Admin Ἀδμίν Admin
first here Arni Ἀρνί Arni
first here Hezron Ἑσρώμ Hesrōm
first here Perez Φαρές Phares
34
τοῦ Ἰακὼβ τοῦ Ἰσαὰκ τοῦ Ἀβραὰμ τοῦ Θάρα τοῦ Ναχὼρ
of Jacob, of Isaac, of Abraham, of Terah, of Nahor,
Of Abraham — Matthew's list begins here; this one goes on past it.
first here Jacob Ἰακώβ Iakōb
first here Isaac Ἰσαάκ Isaak
first here Terah Θάρα Thara
first here Nahor Ναχώρ Nachōr
35
τοῦ Σεροὺχ τοῦ Ῥαγαὺ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλὰ
of Serug, of Reu, of Peleg, of Eber, of Shelah,
The names are from Genesis 11.
first here Serug Σερούχ Serouch
first here Reu Ῥαγαύ Rhagau
first here Peleg Φάλεκ Phalek
first here Eber Ἔβερ Eber
36
τοῦ Καϊνὰμ τοῦ Ἀρφαξὰδ τοῦ Σὴμ τοῦ Νῶε τοῦ Λάμεχ
of Cainan, of Arphaxad, of Shem, of Noah, of Lamech,
Cainan stands here in the Greek Old Testament but not in the Hebrew of Genesis 11. The text is left as it stands.
first here Cainan Καϊνάμ Kainam
first here Arphaxad Ἀρφαξάδ Arphaxad
first here Shem Σήμ Sēm
first here Noah Νῶε Nōe
first here Lamech Λάμεχ Lamech
37
τοῦ Μαθουσαλὰ τοῦ Ἑνὼχ τοῦ Ἰάρετ τοῦ Μαλελεὴλ τοῦ Καϊνὰμ
of Methuselah, of Enoch, of Jared, of Mahalalel, of Cainan,
The list runs back through Genesis 5.
first here Enoch Ἑνώχ Henōch
first here Jared Ἰάρετ Iaret
first here Mahalalel Μαλελεήλ Maleleēl
38
τοῦ Ἐνὼς τοῦ Σὴθ τοῦ Ἀδὰμ τοῦ θεοῦ.
of Enos, of Seth, of Adam, of God.
Of Adam, of God — the list ends where Matthew's does not, and the last word is God.
first here Enos Ἐνώς Enōs
first here Seth Σήθ Sēth
first here Adam Ἀδάμ Adam