The Meaning of Luke 3:22 Explained

Luke 3:22

KJV: And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

YLT: and the Holy Spirit came down in a bodily appearance, as if a dove, upon him, and a voice came out of heaven, saying, 'Thou art My Son -- the Beloved, in thee I did delight.'

Darby: and the Holy Spirit descended in a bodily form as a dove upon him; and a voice came out of heaven, Thou art my beloved Son, in thee I have found my delight.

ASV: and the Holy Spirit descended in a bodily form, as a dove, upon him, and a voice came out of heaven, Thou art my beloved Son; in thee I am well pleased.

KJV Reverse Interlinear

And  the Holy  Ghost  descended  in a bodily  shape  like  a dove  upon  him,  and  a voice  came  from  heaven,  which said,  Thou  art  my  beloved  Son;  in  thee  I am well pleased. 

What does Luke 3:22 Mean?

Study Notes

Thou art
Lit. This is my Son, the beloved, in whom I delighted. Cf. John 1:1 ; John 1:2 ; John 8:29 ; Matthew 17:5 .

Verse Meaning

This was a theophany, God appearing in corporeal form. The dove is a biblical symbol of peace ( Genesis 8:8-12; cf. Genesis 1:2). Primarily it signified the coming of God"s peaceful Spirit to empower Jesus for His ministry ( Isaiah 42:1; cf. Isaiah 64:1). Secondarily it represented the peace that Jesus would impart to those who believed on Him. [1] Only Luke wrote that the Spirit came "in bodily form" thereby giving the theophany more substance. The voice from heaven identified Jesus as God"s beloved Son (cf. Luke 1:32; Exodus 20:1; Psalm 2:7; Isaiah 42:1). God announced that His favor rested on Jesus, not that He as the Father felt delight in His Son. [2] With this guarantee of divine enablement, Jesus was ready to begin His ministry.
"The risen Jesus connects the beginning of the apostles" mission with the coming of the Spirit upon them ( Luke 24:46-49; Acts 1:8), and the Pentecost scene shows that the coming of the Spirit leads immediately to the first preaching and expansion of the community. Thus in both Luke and Acts the descent of the Spirit initiates the central sequences of events which dominate these writings." [3]
"The primary application of this text comes in its Christology. Many in our culture respect Jesus, regarding him as a religious teacher of great significance and even placing him among the top religious teachers of all time. Others even acknowledge him as a prophet, giving him a seat in a rather limited club of divine revealers. But as high as these notes of respect are, they pale in comparison to the biblical portrait. Luke shows that Jesus is not like anyone who came before him or anyone since. The Hall of Religious Fame into which he is placed has only one portrait in it-his. There have been other great teachers, prophets, and kings, but there is only one who has combined all of those roles as God"s Son." [4]

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 3:22

Descended [καταβηναι]
Same construction as the preceding infinitive. [source]
The Holy Ghost [το πνευμα το αγιον]
The Holy Spirit. Mark 1:10 has merely the Spirit Alone in Luke who has also “as a dove” (ως περιστεραν — hōs peristeran) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God‘s Son.And a voice came out of heaven Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
In a bodily form [σωματικωι ειδει]
Alone in Luke who has also “as a dove” (ως περιστεραν — hōs peristeran) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God‘s Son. [source]
And a voice came out of heaven [και πωνην εχ ουρανου γενεσται]
Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
The Holy Ghost []
Better, Spirit. Matthew has the Spirit of God: Mark, the Spirit. [source]
In a bodily shape []
Peculiar to Luke. [source]
Thou art my beloved son []
Lit., Thou art my son, the beloved. So Mark. But Matthew, This is my son, the beloved.sa40 [source]

Reverse Greek Commentary Search for Luke 3:22

Matthew 3:16 As a dove [ὡσεί περιστερὰν]
In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luke 3:22 “In a bodily form, as a dove ”)The dove was an ancient symbol of purity and innocence, adopted by our Lord in Matthew 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton:“Thou from the firstWast present, and with mighty wings outspread Dove-like sat'st brooding on the vast abyssAnd mad'st it pregnant.”In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him. It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; “The Spirit of God moved on the face of the waters like a dove.” Dr. Edersheim (“Life and Times of Jesus the Messia”) vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Genesis 1:2, where the Spirit of God is said to brood over the face of the waters, “just as a dove broodeth over her young without touching them.” “Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them.” He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. “Iftherefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people.”-DIVIDER-
[source]

Matthew 3:16 The Spirit of God descending as a dove [πνευμα τεου καταβαινον ωσει περιστεραν]
It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke 3:22) has it “in bodily form as a dove” and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit. [source]
Mark 1:11 Thou art [συ ει]
So Luke 3:22. Matthew 3:17 has this is (ουτος εστιν — houtos estin) which see. So both Mark and Luke have “in thee,” while Matthew has “in whom.” [source]
Mark 12:6 A beloved son [υιον αγαπητον]
Luke 20:13 has τον υιον τον αγαπητον — ton huion ton agapēton Jesus evidently has in mind the language of the Father to him at his baptism (Mark 1:11; Matthew 3:17; Luke 3:22). [source]
Luke 1:35 Holy, the Son of God [αγιον υιος τεου]
Here again the absence of the article makes it possible for it to mean “Son of God.” See Matthew 5:9. But this title, like the Son of Man It is the title used by the Father at the baptism (Luke 3:22) and on the Mount of Transfiguration (Luke 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report. [source]
Luke 12:32 For it is your Father‘s good pleasure [οτι ευδοκησεν ο πατηρ υμων]
First aorist active indicative of ευδοκεω — eudokeō Timeless aorist as in Luke 3:22. This verse has no parallel in Matthew. [source]
Luke 4:3 The Son of God [υιος του τεου]
No article as in Matthew 4:3. So refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in Luke 3:22. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. [source]
Luke 4:41 Thou art the Son of God [Συ ει ο υιος του τεου]
More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke 4:34; Mark 1:24), like the words of the Father (Luke 3:22) and more so than the condition of the devil (Luke 4:3, Luke 4:9). In the Canterbury Revision “devils” should always be “demons” Imperfect third singular active of εαω — eaō very old and common verb with syllabic augment ει — ei The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Matthew 8:4 to the lepers.Because they knew Causal, not declarative, οτι — hoti Past perfect of the second perfect οιδα — oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον — Ton Christon = the Anointed, the Messiah. [source]
Luke 9:35 Out of the cloud [εκ της νεπελης]
This voice was the voice of the Father like that at the baptism of Jesus (Luke 3:22; Mark 1:11; Matthew 3:17) and like that near the end (John 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen (ο υιος μου ο εκλελεγμενος — Ho huios mou ho eklelegmenos). So the best documents (Aleph B L Syriac Sinaitic). The others make it “My Beloved” as in Mark 9:7; Matthew 17:5. These disciples are commanded to hear Jesus, God‘s Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all. [source]
John 1:32 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι — theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
John 1:34 I have seen [εωρακα]
Present perfect active of οραω — horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω — martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
Acts 10:38 God anointed him [εχρισεν αυτον ο τεος]
First aorist active of the verb διηλτεν ευεργετων — chriō to anoint, from which the verbal διερεομαι — Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια — diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων — dierehomai to go through (ευεργετεω — dia) or from place to place. The present active participle ευ — euergetōn is from the old verb εργον — euergeteō (ευεργετης — eu well, και ιωμενος — ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους — euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
2 Corinthians 5:8 Are willing rather [ευδοκουμεν]
Rather, “We are well-pleased, we prefer” if left to ourselves. Cf. Philemon 1:21. Same ευδοκεω — eudokeō used in Luke 3:22. To be at home with the Lord (ενδημησαι προς τον Κυριον — endēmēsai pros ton Kurion). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul. [source]
1 Thessalonians 5:22 Appearance [εἴδους]
As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luke 3:22; John 5:37, and see nearly the same phrase in Joseph. Ant. 10:3,1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil. [source]
1 Timothy 4:8 Bodily exercise [ἡ σωματικὴ γυμνασία]
With γυμνασία comp. γύμναζε , 1 Timothy 4:7. N.T.o Σωματικός bodilyonly here and Luke 3:22. olxx. The adverb σωματικῶς bodily-wise Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little. [source]
1 Timothy 4:8 Bodily exercise [η σωματικη γυμνασια]
Γυμνασια — Gumnasia (from γυμναζω — gumnazō), also a common old word, here only in N.T. So also σωματικη — sōmatikē (from σωμα — sōma body) in N.T. only here and Luke 3:22. [source]

What do the individual words in Luke 3:22 mean?

and descended the Spirit - Holy in a bodily form as a dove upon Him a voice out of heaven came You are the Son of Me beloved in You I am well pleased
καὶ καταβῆναι τὸ Πνεῦμα τὸ Ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπ’ αὐτόν φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ Υἱός μου ἀγαπητός ἐν σοὶ εὐδόκησα

καταβῆναι  descended 
Parse: Verb, Aorist Infinitive Active
Root: καταβαίνω  
Sense: to go down, come down, descend.
Πνεῦμα  Spirit 
Parse: Noun, Accusative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
Ἅγιον  Holy 
Parse: Adjective, Accusative Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
σωματικῷ  in  a  bodily 
Parse: Adjective, Dative Neuter Singular
Root: σωματικός  
Sense: corporeal, bodily.
εἴδει  form 
Parse: Noun, Dative Neuter Singular
Root: εἶδος  
Sense: the external or outward appearance, form figure, shape.
περιστερὰν  a  dove 
Parse: Noun, Accusative Feminine Singular
Root: περιστερά  
Sense: a dove.
ἐπ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
φωνὴν  a  voice 
Parse: Noun, Accusative Feminine Singular
Root: φωνή  
Sense: a sound, a tone.
ἐξ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
οὐρανοῦ  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
γενέσθαι  came 
Parse: Verb, Aorist Infinitive Middle
Root: γίνομαι  
Sense: to become, i.
Υἱός  Son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀγαπητός  beloved 
Parse: Adjective, Nominative Masculine Singular
Root: ἀγαπητός  
Sense: beloved, esteemed, dear, favourite, worthy of love.
εὐδόκησα  I  am  well  pleased 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εὐδοκέω  
Sense: it seems good to one, is one’s good pleasure.