The Meaning of Luke 3:23 Explained

Luke 3:23

KJV: And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,

YLT: And Jesus himself was beginning to be about thirty years of age, being, as was supposed, son of Joseph,

Darby: And Jesus himself was beginning to be about thirty years old; being as was supposed son of Joseph; of Eli,

ASV: And Jesus himself, when he began to teach , was about thirty years of age, being the son (as was supposed) of Joseph, the'son of Heli,

What is the context of Luke 3:23?

KJV Reverse Interlinear

And  Jesus  himself  began  to be  about  thirty  years of age,  being  (as  was supposed  ) the son  of Joseph,  which was [the son] of Heli, 

What does Luke 3:23 Mean?

Study Notes

son of Heli
In Matthew, where unquestionably we have the genealogy of Joseph, we are told Matthew 1:16 , that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage.
(CF) 1 Samuel 24:16 The conclusion is therefore inevitable that in Luke we have Mary's genealogy; and Joseph was "son of Heli" because espoused to Heli's daughter. The genealogy in Luke is Mary's, whose father, Heli, was descended from David.

Verse Meaning

Luke probably mentioned the round number "30" to describe Jesus" age when He launched His ministry because many significant Old Testament characters began their service of God when they were30 (cf. Genesis 41:46; 2 Samuel 5:4; Ezekiel 1:1). This included Israel"s priests ( Numbers 4). Evidently Jesus was32years old when He began His ministry. [1] Luke also clarified that Jesus was not the physical son of Joseph. People only supposed that He was.

Context Summary

Luke 3:15-23 - The Herald Silenced The Messiah Appears
We are told that the time of John's appearance was the Sabbatic year, when field-work was suspended, and the people had comparative leisure. In his passion for God, reality and truth, John asked for nothing of men; but men were willing to give him anything. The impression he made on his age was due to his selfless devotion to the coming Kingdom and its King. The great cities emptied themselves into the Jordan valley. The youth of Gennesaret left their fishing boats to sit at his feet. The "spirit and power of Elijah" rested on him. All classes felt that he could speak to their needs, and submitted to his direction.
But how abashed his bearing before Jesus! The voice that had swept the crowds like a whirlwind sank to whispers. Our Lord took him into fellowship-"it becometh us." The porter opened the door and recognized that it was the true Shepherd who passed in, John 1:32-34. [source]

Chapter Summary: Luke 3

1  The preaching and baptism of John;
15  his testimony of Jesus;
19  Herod imprisons John;
21  Jesus, baptized, receives testimony from heaven
23  The age and genealogy of Jesus from Joseph upwards

Greek Commentary for Luke 3:23

Jesus Himself [αυτος Ιησους]
Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. [source]
When he began to teach [αρχομενος]
The words “to teach” are not in the Greek text. The Authorized Version “began to be about thirty years of age,” is an impossible translation. The Revised Version rightly supplies “to teach” Tyndale has it right “Jesus was about thirty yere of age when he beganne.” Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God‘s prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more.Being Son (as was supposed) of Joseph, the son of Heli For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του — tou repeating υιου — huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος — huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
Was about thirty years of age [ην ωσει ετων τριακοντα]
Tyndale has it right “Jesus was about thirty yere of age when he beganne.” Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God‘s prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. [source]
Being Son (as was supposed) of Joseph, the son of Heli [ων υιος ως ενομιζετο Ιωσηπ του ελει]
For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του — tou repeating υιου — huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος — huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
Began to be about thirty years of age [ἦν ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα]
Peculiar to Luke. A. V. is wrong. It should be as Rev., when he began (to teach) was about thirty years of age. [source]

Reverse Greek Commentary Search for Luke 3:23

Matthew 1:1 The Book [βιβλος]
There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, the Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (βιβλιον — biblion), a little book or roll such as we have in Luke 4:17, “The roll of the prophet Isaiah.” The pieces of papyrus (παπυρος — papuros), our paper, were pasted together to make a roll of varying lengths according to one‘s needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to “the genealogical table of Jesus Christ” (βιβλος γενεσεως Ιησου Χριστου — biblos geneseōs Iēsou Christou), “the birth roll of Jesus Christ” Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in Luke 3:23-38. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles. [source]
Luke 2:51 He was subject unto them [ην υποτασσομενος αυτοις]
Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke 3:23) he remained growing into manhood and becoming the carpenter of Nazareth (Mark 6:3) in succession to Joseph (Matthew 13:55) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? [source]
Luke 4:22 And wondered [και εταυμαζον]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος — epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:22 Is not this Joseph‘s son? [χαρις]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
1 Thessalonians 5:22 Abstain from every form of evil [απο παντος ειδους πονηρου απεχεστε]
Present middle (direct) imperative of απεχω — aṗechō (contrast with κατεχω — kaṫechō) and preposition απο — apo repeated with ablative as in 1 Thessalonians 4:3. Note use of πονηρου — ponērou here for evil without the article, common enough idiom. Ειδος — Eidos (from ειδον — eidon) naturally means look or appearance as in Luke 3:23; Luke 9:29; John 5:37; 2 Corinthians 5:7. But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of ειδος — eidos in the sense of class or kind and that idea suits best here. Evil had a way of showing itself even in the spiritual gifts including prophecy. [source]

What do the individual words in Luke 3:23 mean?

And Himself was Jesus beginning about years [old] thirty being son as was supposed of Joseph - of Heli
Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα Ὢν υἱός ὡς ἐνομίζετο Ἰωσὴφ τοῦ Ἠλὶ

αὐτὸς  Himself 
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἀρχόμενος  beginning 
Parse: Verb, Present Participle Middle, Nominative Masculine Singular
Root: ἄρχω  
Sense: to be the first to do (anything), to begin.
ὡσεὶ  about 
Parse: Adverb
Root: ὡσεί  
Sense: as it were, (had been), as though, as, like as, like.
ἐτῶν  years  [old] 
Parse: Noun, Genitive Neuter Plural
Root: ἔτος  
Sense: year.
τριάκοντα  thirty 
Parse: Adjective, Genitive Neuter Plural
Root: τριάκοντα  
Sense: thirty.
Ὢν  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
υἱός  son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
ἐνομίζετο  was  supposed 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: νομίζω  
Sense: to hold by custom or usage, own as a custom or usage, to follow a custom or usage.
Ἰωσὴφ  of  Joseph 
Parse: Noun, Genitive Masculine Singular
Root: Ἰωσήφ 
Sense: the patriarch, the eleventh son of Jacob.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἠλὶ  of  Heli 
Parse: Noun, Genitive Masculine Singular
Root: Ἠλί2  
Sense: the father of Joseph, the husband of Mary.