Isaiah 7:14

7:14 For this reason the sovereign master himself will give you a confirming sign. ¹  Look, this ²  young woman ³  is about to conceive ⁴  and will give birth to a son. You, young woman, will name him ⁵  Immanuel. ⁶ 

Isaiah 9:6

9:6 For a child has been ⁷  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ⁸ 

Extraordinary Strategist, ⁹ 

Mighty God, ¹⁰ 

Everlasting Father, ¹¹ 

Prince of Peace. ¹² 

Haggai 2:7

2:7 I will also shake up all the nations, and they ¹³  will offer their treasures; ¹⁴  then I will fill this temple with glory,’ says the Lord who rules over all.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁵  and victorious, ¹⁶ 

humble and riding on a donkey ¹⁷  –

on a young donkey, the foal of a female donkey.

Malachi 3:1

3:1 “I am about to send my messenger, ¹⁸  who will clear the way before me. Indeed, the Lord ¹⁹  you are seeking will suddenly come to his temple, and the messenger ²⁰  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Matthew 13:16-17

13:16 “But your eyes are blessed ²¹  because they see, and your ears because they hear. 13:17 For I tell you the truth, ²²  many prophets and righteous people longed to see ²³  what you see but did not see it, and to hear what you hear but did not hear it.

Luke 2:26-32

2:26 It ²⁴  had been revealed ²⁵  to him by the Holy Spirit that he would not die ²⁶  before ²⁷  he had seen the Lord’s Christ. ²⁸  2:27 So ²⁹  Simeon, ³⁰  directed by the Spirit, ³¹  came into the temple courts, ³²  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³³  2:28 Simeon ³⁴  took him in his arms and blessed God, saying, ³⁵ 

2:29 “Now, according to your word, ³⁶  Sovereign Lord, ³⁷  permit ³⁸  your servant ³⁹  to depart ⁴⁰  in peace.

2:30 For my eyes have seen your salvation ⁴¹ 

2:31 that you have prepared in the presence of all peoples: ⁴² 

2:32 a light, ⁴³ 

for revelation to the Gentiles,

and for glory ⁴⁴  to your people Israel.”

Luke 2:38

2:38 At that moment, ⁴⁵  she came up to them ⁴⁶  and began to give thanks to God and to speak ⁴⁷  about the child ⁴⁸  to all who were waiting for the redemption of Jerusalem. ⁴⁹ 

Luke 10:23-24

10:23 Then ⁵⁰  Jesus ⁵¹  turned ⁵²  to his ⁵³  disciples and said privately, “Blessed ⁵⁴  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ⁵⁵  what you see but did not see it, and to hear what you hear but did not hear it.”

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁵⁶  the Lord appointed seventy-two ⁵⁷  others and sent them on ahead of him two by two into every town ⁵⁸  and place where he himself was about to go.

Luke 3:16

3:16 John answered them all, ⁵⁹  “I baptize you with water, ⁶⁰  but one more powerful than I am is coming – I am not worthy ⁶¹  to untie the strap ⁶²  of his sandals. He will baptize you with the Holy Spirit and fire. ⁶³ 

Hebrews 2:11-12

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁶⁴  and so ⁶⁵  he is not ashamed to call them brothers and sisters, ⁶⁶  2:12 saying, “I will proclaim your name to my brothers; ⁶⁷  in the midst of the assembly I will praise you.” ⁶⁸ 

[7:14]  ¹ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

[7:14]  ² tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

[7:14]  ³ tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

[7:14]  ⁴ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

[7:14]  ⁵ tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

[7:14]  ⁶ sn The name Immanuel means “God [is] with us.”

[9:6]  ⁷ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ⁸ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ⁹ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ¹⁰ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ¹¹ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ¹² tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[2:7]  ¹³ tn Heb “all the nations.”

[2:7]  ¹⁴ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[9:9]  ¹⁵ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ¹⁶ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁷ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[3:1]  ¹⁸ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ¹⁹ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ²⁰ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[13:16]  ²¹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.

[13:17]  ²² tn Grk “truly (ἀμήν, amhn) I say to you.”

[13:17]  ²³ sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[2:26]  ²⁴ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ²⁵ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ²⁶ tn Grk “would not see death” (an idiom for dying).

[2:26]  ²⁷ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:27]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ³⁰ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³¹ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ³² tn Grk “the temple.”

[2:27]  ³³ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:28]  ³⁴ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ³⁵ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:29]  ³⁶ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ³⁷ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ³⁸ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ³⁹ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  ⁴⁰ tn Grk “now release your servant.”

[2:30]  ⁴¹ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁴² sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ⁴³ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁴⁴ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:38]  ⁴⁵ tn Grk “at that very hour.”

[2:38]  ⁴⁶ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁴⁷ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴⁸ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁴⁹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), 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.

[10:23]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ⁵² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ⁵³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ⁵⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ⁵⁵ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:1]  ⁵⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁵⁷ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁵⁸ tn Or “city.”

[3:16]  ⁵⁹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁶⁰ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ⁶¹ tn Grk “of whom I am not worthy.”

[3:16]  ⁶² tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ⁶³ 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.

[2:11]  ⁶⁴ tn Grk “are all from one.”

[2:11]  ⁶⁵ tn Grk “for which reason.”

[2:11]  ⁶⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[2:12]  ⁶⁷ tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelfois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).

[2:12]  ⁶⁸ sn A quotation from Ps 22:22.