the 15th year of the reign of Tiberius: Caesar Augustus died on August 17, 14 C.E. (Gregorian calendar). On September 15, Tiberius allowed the Roman Senate to proclaim him emperor. If the years were counted from the death of Augustus, the 15th year of Tiberius’ reign ran from August 28 C.E. to August 29 C.E. If counted from when he was formally proclaimed emperor, the 15th year ran from September 28 C.E. to September 29 C.E. John evidently began his ministry in the spring (in the northern hemisphere) of 29 C.E., which is within the 15th year of the reign of Tiberius. In Tiberius’ 15th year, John would have been about 30 years old, which was the age when the Levite priests began their service at the temple. (Nu 4:2, 3) Similarly, when Jesus was baptized by John and “began his work,” according to Lu 3:21-23, “he was about 30 years old.” Jesus’ death took place in the spring month of Nisan, so his three-and-a-half-year ministry evidently began in the fall, about the month of Ethanim (September/October). John was likely six months older than Jesus and evidently began his ministry six months before Jesus did. (Lu, chap. 1) Therefore, it is reasonable to conclude that John began his ministry in the spring of 29 C.E.​—See study notes on Lu 3:23; Joh 2:13.

Herod: That is, Herod Antipas, son of Herod the Great.​—See Glossary.

was district ruler: Lit., “was tetrarch,” that is, a minor district ruler or territorial prince ruling only with the approval of the Roman authorities.​—See study notes on Mt 14:1; Mr 6:14.

Philip his brother: That is, a half brother of Herod Antipas. Philip was a son of Herod the Great by his wife Cleopatra of Jerusalem. He is sometimes referred to as Philip the tetrarch to distinguish him from his half brother also named Philip (sometimes called Herod Philip), mentioned at Mt 14:3 and Mr 6:17.​—See also study note on Mt 16:13.

Ituraea: A small territory of varying and undefined boundaries located NE of the Sea of Galilee, evidently in the vicinity of the Lebanon and Anti-Lebanon mountain ranges.​—See App. B10.

Trachonitis: The name comes from a Greek root meaning “rough,” probably a reference to the roughness of the terrain in that area. Trachonitis was part of the territory previously known as Bashan (De 3:3-14) located E of Ituraea, and it measured only about 900 sq km (350 sq mi) in area. The northern limits of this territory reached to some 40 km (25 mi) SE of Damascus.

Lysanias: According to Luke’s account, Lysanias “was district ruler [lit., “was tetrarch”]” of the Roman district of Abilene at the time when John the Baptist began his ministry. An inscription found at Abila, the capital of Abilene, near Damascus of Syria (see App. B10), confirms that a tetrarch named Lysanias ruled at the same time as the Roman Emperor Tiberius. This finding refuted the claim made by some critics who had insisted that Luke confused this Lysanias with a king named Lysanias, who ruled in nearby Chalcis and was put to death about 34 B.C.E., decades earlier than the time Luke mentions.

Abilene: A Roman district, or tetrarchy, named after its capital Abila and located in the region of the Anti-Lebanon Mountains N of Mount Hermon.​—See Glossary, “Lebanon Mountain range.”

chief priest Annas and . . . Caiaphas: When pinpointing the beginning of the ministry of John the Baptist, Luke refers to the days when the Jewish priesthood was being dominated by two powerful men. Annas was appointed high priest about 6 or 7 C.E. by Quirinius, the Roman governor of Syria, and served until about 15 C.E. Even after Annas was deposed by the Romans and no longer held the official title of high priest, he evidently continued to exercise great power and influence as high priest emeritus and the predominant voice of the Jewish hierarchy. Five of his sons held the office of high priest, and his son-in-law Caiaphas served as high priest from about 18 C.E. to about 36 C.E. So although Caiaphas served as high priest in 29 C.E., Annas could rightly be designated a “chief priest” because of his dominant position.​—Joh 18:13, 24; Ac 4:6.

John: Only in Luke’s account is John introduced as the son of Zechariah. (See study note on Lu 1:5.) Also, Luke alone mentions that God’s declaration came to John, using wording similar to that found in the Septuagint regarding the prophet Elijah (1Ki 17:2; 21:28 [20:28, LXX]), who pictured John. (Mt 11:14; 17:10-13) All three synoptic Gospels (Matthew, Mark, and Luke) locate John in the wilderness, but Matthew specifies it as “the wilderness of Judea,” that is, the generally uninhabited, barren eastern slope of the Judean mountains stretching down​—a drop of some 1,200 m (3,900 ft)​—toward the western bank of the Jordan River and the Dead Sea.​—See study note on Mt 3:1.

baptism in symbol of repentance: See study note on Mr 1:4.

Jehovah: At Isa 40:3, quoted here, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. (See App. C.) Luke applies this prophecy to John the Baptist. John would prepare the way of Jehovah in that he would be the forerunner of Jesus, who would represent his Father and come in his Father’s name. (Joh 5:43; 8:29) In the apostle John’s Gospel, John the Baptist applies this prophecy to himself.​—Joh 1:23.

Make his roads straight: See study note on Mt 3:3.

baptized: Or “immersed; dipped.”​—See study note on Mt 3:11.

You offspring of vipers: See study note on Mt 3:7.

fruits that befit repentance: The plural form of the Greek word for “fruit; fruitage” (kar·posʹ) is here used figuratively to refer to evidence and actions that would indicate a change of mind or attitude on the part of those listening to John.​—Mt 3:8; Ac 26:20; see study notes on Mt 3:2, 11 and Glossary, “Repentance.”

tax collectors: See study note on Mt 5:46.

those in military service: These were evidently native Jewish soldiers who may have been engaged in a type of police inspection, collecting customs or other taxes. Jewish soldiers were in a covenant relationship with Jehovah God. If they desired to be baptized in symbol of repentance of sins, they were obliged to change their conduct and no longer be guilty of extortion and other crimes for which soldiers were notorious.​—Mt 3:8.

accuse anybody falsely: The Greek term translated “accuse . . . falsely” (sy·ko·phan·teʹo) used here is rendered “extorted” or “extorted by false accusation” at Lu 19:8. (See study note on Lu 19:8.) The literal meaning of the verb has been explained to be “to take by fig-showing.” There are various explanations of the origin of this word. One is that in ancient Athens, the exporting of figs from the province was prohibited. Therefore, someone who denounced others by accusing them of attempting to export figs was termed a “fig-shower.” The term came to designate a person who accused others falsely for the sake of gain, or a blackmailer.

provisions: Or “wages; pay.” The expression is used here as a military technical term, referring to a soldier’s pay, ration money, or allowance. Originally, food and other provisions may have been included as part of a soldier’s allowance. The Jewish soldiers who came to John were possibly engaged in a type of police inspection, especially in connection with customs, or the collection of taxes. John may have given this counsel because the pay given to most soldiers was low, and there evidently was a tendency for soldiers to abuse their power in order to supplement their income. The term is also used in the expression “at his own expense” at 1Co 9:7, where Paul refers to the pay to which a Christian “soldier” is entitled.

were in expectation: Or “were waiting expectantly.” Such anticipation may have resulted from the angels’ announcement of Jesus’ birth and the shepherds’ subsequent proclamation of that message. (Lu 2:8-11, 17, 18) Thereafter, at the temple, the prophetess Anna spoke freely about the child. (Lu 2:36-38) Also, the astrologers’ statement that they had come to do obeisance to “the one born king of the Jews” had an impact on Herod, the chief priests, the scribes, and all in Jerusalem.​—Mt 2:1-4.

baptize you: See study note on Mt 3:11.

sandals: See study note on Mt 3:11.

winnowing shovel: See study note on Mt 3:12.

chaff: See study note on Mt 3:12.

fire that cannot be put out: See study note on Mt 3:12.

district ruler: See study note on Mt 14:1.

As he was praying: In his Gospel, Luke gives the matter of prayer special attention. Only Luke mentions a number of Jesus’ prayers. For example, here Luke adds the detail that Jesus was praying at the time of his baptism. Some of the significant words that he used in his prayer on that occasion were apparently later recorded by Paul. (Heb 10:5-9) Other instances in which Luke alone mentions Jesus’ praying are Lu 5:16; 6:12; 9:18, 28; 11:1; 23:46.

the heaven: See study note on Mt 3:16.

the heaven was opened up: God evidently caused Jesus to perceive heavenly matters, which may well have included the memory of his prehuman life. Jesus’ own expressions after his baptism, particularly his intimate prayer on Passover night, 33 C.E., show that he knew of his prehuman existence, recalled the things he heard and saw his Father say and do, and remembered the glory that he himself had enjoyed in heaven. (Joh 6:46; 7:28, 29; 8:26, 28, 38; 14:2; 17:5) These memories may have been restored to Jesus at the time of his baptism and anointing.

like a dove: Doves had both a sacred use and a symbolic meaning. They were offered as sacrifices. (Mr 11:15; Joh 2:14-16) They symbolized innocence and purity. (Mt 10:16) A dove released by Noah brought an olive leaf back to the ark, indicating that the floodwaters were receding (Ge 8:11) and that a time of rest and peace was at hand (Ge 5:29). Thus, at Jesus’ baptism, Jehovah may have used the dove to call attention to the role of Jesus as the Messiah, the pure and sinless Son of God who would sacrifice his life for mankind and lay the basis for a period of rest and peace during his rule as King. The way that God’s holy spirit, or active force, came down upon Jesus at his baptism may have looked like the fluttering of a dove as it nears its perch.

a voice came out of heaven: The first of three instances in the Gospel accounts where Jehovah is reported as speaking audibly to humans.​—See study notes on Lu 9:35; Joh 12:28.

You are my Son: See study note on Mr 1:11.

I have approved you: See study note on Mr 1:11.

began his work: Or “began his ministry; started to teach.” Lit., “began; started.” Luke uses the same Greek expression at Ac 1:21, 22 and 10:37, 38 when referring to the start of Jesus’ earthly ministry. His public ministry involved preaching, teaching, and disciple-making.

being the son, as the opinion was, of Joseph: Joseph was actually Jesus’ adoptive father, since Jesus was begotten by holy spirit. However, the people in Nazareth saw Joseph and Mary raise Jesus, so they naturally considered him to be Joseph’s son. This is indicated by other scriptures, such as Mt 13:55 and Lu 4:22, where the inhabitants of Nazareth refer to Jesus as “the carpenter’s son” and “a son of Joseph.” On one occasion, people who stumbled at Jesus remarked: “Is this not Jesus the son of Joseph, whose father and mother we know?” (Joh 6:42) Also, Philip told Nathanael: “We have found . . . Jesus, the son of Joseph.” (Joh 1:45) Luke’s account here confirms that Jesus’ being called “the son of Joseph” was simply current opinion.

as the opinion was: Or possibly, “as it was established by law.” This rendering has been suggested by a few scholars, since the Greek term allows for this idea. In this context, that rendering would convey the thought of being legally established according to genealogical reckonings available at the time. However, the rendering in the main text of the New World Translation is supported by most scholars.

Joseph, son of Heli: According to Mt 1:16, “Jacob became father to Joseph the husband of Mary.” In Luke’s account, Joseph is called the “son of Heli,” evidently meaning that he is Heli’s son-in-law. (For a similar case, see the study note on Lu 3:27.) When tracing the bloodline from a grandfather to a grandson through a daughter, it was customary for the Jews to focus on the men in the genealogies, which may be why Luke omits the daughter’s name and lists her husband as a son. Luke evidently traces Jesus’ descent through Mary, so it would seem that Heli was Mary’s father and the maternal grandfather of Jesus.​—See study notes on Mt 1:1, 16; Lu 3:27.

Zerubbabel, son of Shealtiel: Although Zerubbabel is frequently called “the son of Shealtiel” (Ezr 3:2, 8; 5:2; Ne 12:1; Hag 1:1, 12, 14; 2:2, 23; Mt 1:12), he is once identified as one of “the sons of Pedaiah,” a brother of Shealtiel. (1Ch 3:17-19) Zerubbabel was likely the natural son of Pedaiah, but it seems that he was legally reckoned as the son of Shealtiel. If Pedaiah died when his son Zerubbabel was a boy, Pedaiah’s oldest brother, Shealtiel, might have raised Zerubbabel as his own son. Or if Shealtiel died childless and Pedaiah performed levirate marriage on his behalf, the son of Pedaiah by Shealtiel’s wife would have been reckoned as Shealtiel’s legal heir.

Shealtiel, son of Neri: According to 1Ch 3:17 and Mt 1:12, Shealtiel was the son of Jeconiah, not Neri. Perhaps Shealtiel married Neri’s daughter, thus becoming his son-in-law, and could therefore be called the “son of Neri.” It was not uncommon in Hebrew genealogical listings to speak of a son-in-law as a son. In a similar way, Luke apparently called Joseph “son of Heli,” Mary’s father.​—See study note on Lu 3:23.

Jesus: Or “Joshua (Jeshua).” Some ancient manuscripts here read “Jose(s).”​—See study note on Mt 1:21.

Nathan: The son of David by Bath-sheba from whom Mary descended. (2Sa 5:13, 14; 1Ch 3:5) In the Christian Greek Scriptures, he is mentioned only here. Luke’s genealogy of Jesus differs from Matthew’s, but the difference in nearly all the names in Luke’s account can be resolved when realizing that Luke traced the line through David’s son Nathan, whereas Matthew traced the line through David’s son Solomon. (Mt 1:6, 7) Luke apparently follows the ancestry of Mary, thus showing Jesus’ natural descent from David, while Matthew shows Jesus’ legal right to the throne of David by descent from Solomon through Joseph, who was legally Jesus’ father. Both Matthew and Luke indicate that Joseph was Jesus’ adoptive father.​—See study notes on Mt 1:1, 16; Lu 3:23.

Salmon: The Greek spelling is “Sala” in some ancient manuscripts and “Salmon” in others. Salmon married Rahab of Jericho, by whom he fathered Boaz. (Ru 4:20-22; Mt 1:4, 5) 1Ch 2:11 uses a different Hebrew spelling of his name. It says: “Salma became father to Boaz.”

Arni: This is a variant form of the name Ram (Greek, A·ramʹ) found at Mt 1:3, 4. At 1Ch 2:9, Ram is listed as one of “the sons of Hezron,” and Ru 4:19 says: “Hezron became father to Ram.” Some manuscripts use “Ram” here in Luke’s account, but there is good manuscript support for using the variant form “Arni.”

son of Cainan: A few ancient manuscripts omit “son of Cainan” here. This omission is in harmony with the Masoretic text of Ge 10:24; 11:12, 13; and 1Ch 1:18, where Shelah is listed as the son of Arpachshad. However, the name Cainan appears in these genealogical lists in existing copies of the Greek Septuagint, such as the Codex Alexandrinus of the fifth century C.E. A large number of manuscripts of the Gospel of Luke support the inclusion of the expression “son of Cainan,” so it is retained in most Bible translations.

son of Adam: Luke traces Jesus’ genealogy back to Adam, the forefather of all mankind. This is in line with Luke’s intent to write good news for all people, addressing both Jews and non-Jews. Matthew, on the other hand, who seems to have written his Gospel especially for the Jews, traces Jesus’ genealogy back to Abraham. The universal appeal of Luke’s Gospel can also be seen in his recording that Christ’s message and works could bring good no matter what a person’s background​—a Samaritan leper, a rich tax collector, and even a condemned thief dying on a stake.​—Lu 17:11-19; 19:2-10; 23:39-43.

Adam, son of God: This reference goes back to the origin of mankind and agrees with the Genesis account that the first man was created by God and in God’s image. (Ge 1:26, 27; 2:7) This statement also sheds light on other inspired statements, such as Ro 5:12; 8:20, 21; and 1Co 15:22, 45.