I would like to thank all the readers who have indulged me on this rather heavy thread of posts on the text of Luke 3:22.   I certainly do not mean to provide a steady diet of hard-hitting scholarship on the blog, and I know that for some of you, this thread has been rather boring and uninteresting.   But I do think that every now and then, maybe a couple of times a year, it is good to peel back the layers and go at it at a deeper level of scholarship, if nothing else to show the world at large how this kind of thing gets done at a more serious level.

My book The Orthodox Corruption of Scripture, from which these posts have come, is all at this level.   If you’ve enjoyed the posts (I know a couple of people have!) you may want to check out the book.  If you’ve found them rather tedious, then you should be pleased to know that I will go back to less in-depth posts starting with my next one.   In that one I will resume my conversation about why patristic evidence is important for textual criticism (at a lay-person’s level), and then (thankfully you may think) I will move on to other things.   Please feel free to suggest areas you would like me to address on the blog; I have been keeping a (long and growing) list, and do try to get to what people want me to talk about.

In any event, this will be my last post on the text of Luke 3:22.  In it I continue and conclude my argument that the reading found only in Codex Bezae, “You are my son, today I have begotten you,” is the reading that best explains Luke’s “backward glances” to the event of Jesus’ baptism throughout his two books, the Gospel of Luke and the book of Acts.   If you want the fuller context for these concluding remarks, simply read the two preceding posts.


Luke’s two other uses of the verb χ ρ ί ω (the verb for “anoint”) confirm the point (that at the baptism God actually did something to Jesus for Luke, i.e., “made” him his son). In Acts 4, Peter refers to Jesus as the one whom God had “anointed” (4:27; ἔ χ ρ ι σ α ς , again aorist tense – i.e., indicating a completed action), after explicitly quoting Psalm 2 with reference to Jesus, the “χ ρ ι σ τ ό ς ” against whom the rulers of the earth were gathered together (Ps 2:1–2). Then in Acts 10 Peter states that God anointed Jesus with the Holy Spirit and power, and this time clearly links the event with “the baptism of John” (10:38).

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