Mark 1:1-11

The Ministry of John the Baptist

1:1 The beginning of the gospel ¹  of Jesus Christ, ²  the Son of God. ³  1:2 As it is written in Isaiah the prophet, ⁴ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ⁵ 

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ⁶  his paths straight.’” ⁷ 

1:4 In the wilderness ⁸  John the baptizer ⁹  began preaching a baptism of repentance for the forgiveness of sins. ¹⁰  1:5 People ¹¹  from the whole Judean countryside and all of Jerusalem ¹²  were going out to him, and he was baptizing them ¹³  in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ¹⁴  1:7 He proclaimed, ¹⁵  “One more powerful than I am is coming after me; I am not worthy ¹⁶  to bend down and untie the strap ¹⁷  of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now ¹⁸  in those days Jesus came from Nazareth ¹⁹  in Galilee and was baptized by John in the Jordan River. ²⁰  1:10 And just as Jesus ²¹  was coming up out of the water, he saw the heavens ²²  splitting apart and the Spirit descending on him like a dove. ²³  1:11 And a voice came from heaven: “You are my one dear Son; ²⁴  in you I take great delight.” ²⁵ 

Mark 9:13

9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”

Matthew 3:1-17

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ²⁶  of Judea proclaiming, 3:2 “Repent, ²⁷  for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: ²⁸ 

“The voice ²⁹  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ³⁰  his paths straight.’” ³¹ 

3:4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey. ³²  3:5 Then people from Jerusalem, ³³  as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them ³⁴  in the Jordan River as they confessed their sins.

3:7 But when he saw many Pharisees ³⁵  and Sadducees ³⁶  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? 3:8 Therefore produce fruit ³⁷  that proves your ³⁸  repentance, 3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! 3:10 Even now the ax is laid at ³⁹  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ⁴⁰  to carry his sandals. He will baptize you with the Holy Spirit and fire. ⁴¹  3:12 His winnowing fork ⁴²  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ⁴³  but the chaff he will burn up with inextinguishable fire.” ⁴⁴ 

The Baptism of Jesus

3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. ⁴⁵  3:14 But John ⁴⁶  tried to prevent ⁴⁷  him, saying, “I need to be baptized by you, and yet you come to me?” 3:15 So Jesus replied ⁴⁸  to him, “Let it happen now, ⁴⁹  for it is right for us to fulfill all righteousness.” Then John ⁵⁰  yielded ⁵¹  to him. 3:16 After ⁵²  Jesus was baptized, just as he was coming up out of the water, the ⁵³  heavens ⁵⁴  opened ⁵⁵  and he saw the Spirit of God descending like a dove ⁵⁶  and coming on him. 3:17 And ⁵⁷  a voice from heaven said, ⁵⁸  “This is my one dear Son; ⁵⁹  in him ⁶⁰  I take great delight.” ⁶¹ 

Luke 3:1-20

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁶²  when Pontius Pilate ⁶³  was governor of Judea, and Herod ⁶⁴  was tetrarch ⁶⁵  of Galilee, and his brother Philip ⁶⁶  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁶⁷  was tetrarch of Abilene, 3:2 during the high priesthood ⁶⁸  of Annas and Caiaphas, the word ⁶⁹  of God came to John the son of Zechariah in the wilderness. ⁷⁰  3:3 He ⁷¹  went into all the region around the Jordan River, ⁷²  preaching a baptism of repentance for the forgiveness of sins. ⁷³ 

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁷⁴  of one shouting in the wilderness: ⁷⁵ 

‘Prepare the way for the Lord,

make ⁷⁶  his paths straight.

3:5 Every valley will be filled, ⁷⁷ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

3:6 and all humanity ⁷⁸  will see the salvation of God.’” ⁷⁹ 

3:7 So John ⁸⁰  said to the crowds ⁸¹  that came out to be baptized by him, “You offspring of vipers! ⁸²  Who warned you to flee ⁸³  from the coming wrath? 3:8 Therefore produce ⁸⁴  fruit ⁸⁵  that proves your repentance, and don’t begin to say ⁸⁶  to yourselves, ‘We have Abraham as our father.’ ⁸⁷  For I tell you that God can raise up children for Abraham from these stones! ⁸⁸  3:9 Even now the ax is laid at the root of the trees, ⁸⁹  and every tree that does not produce good fruit will be ⁹⁰  cut down and thrown into the fire.”

3:10 So ⁹¹  the crowds were asking ⁹²  him, “What then should we do?” 3:11 John ⁹³  answered them, ⁹⁴  “The person who has two tunics ⁹⁵  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ⁹⁶  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ⁹⁷  than you are required to.” ⁹⁸  3:14 Then some soldiers ⁹⁹  also asked him, “And as for us – what should we do?” ¹⁰⁰  He told them, “Take money from no one by violence ¹⁰¹  or by false accusation, ¹⁰²  and be content with your pay.”

3:15 While the people were filled with anticipation ¹⁰³  and they all wondered ¹⁰⁴  whether perhaps John ¹⁰⁵  could be the Christ, ¹⁰⁶  3:16 John answered them all, ¹⁰⁷  “I baptize you with water, ¹⁰⁸  but one more powerful than I am is coming – I am not worthy ¹⁰⁹  to untie the strap ¹¹⁰  of his sandals. He will baptize you with the Holy Spirit and fire. ¹¹¹  3:17 His winnowing fork ¹¹²  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ¹¹³  but the chaff he will burn up with inextinguishable fire.” ¹¹⁴ 

3:18 And in this way, ¹¹⁵  with many other exhortations, John ¹¹⁶  proclaimed good news to the people. 3:19 But when John rebuked Herod ¹¹⁷  the tetrarch ¹¹⁸  because of Herodias, his brother’s wife, ¹¹⁹  and because of all the evil deeds ¹²⁰  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

John 1:6-8

1:6 A man came, sent from God, whose name was John. ¹²¹  1:7 He came as a witness ¹²²  to testify ¹²³  about the light, so that everyone ¹²⁴  might believe through him. 1:8 He himself was not the light, but he came to testify ¹²⁵  about the light.

John 1:15-36

1:15 John ¹²⁶  testified ¹²⁷  about him and shouted out, ¹²⁸  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ¹²⁹  because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. ¹³⁰  1:17 For the law was given through Moses, but ¹³¹  grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, ¹³²  himself God, who is in closest fellowship with ¹³³  the Father, has made God ¹³⁴  known. ¹³⁵ 

The Testimony of John the Baptist

1:19 Now ¹³⁶  this was ¹³⁷  John’s ¹³⁸  testimony ¹³⁹  when the Jewish leaders ¹⁴⁰  sent ¹⁴¹  priests and Levites from Jerusalem ¹⁴²  to ask him, “Who are you?” ¹⁴³  1:20 He confessed – he did not deny but confessed – “I am not the Christ!” ¹⁴⁴  1:21 So they asked him, “Then who are you? ¹⁴⁵  Are you Elijah?” He said, “I am not!” ¹⁴⁶  “Are you the Prophet?” ¹⁴⁷  He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us ¹⁴⁸  so that we can give an answer to those who sent us. What do you say about yourself?”

1:23 John ¹⁴⁹  said, “I am the voice of one shouting in the wilderness, ‘Make straight ¹⁵⁰  the way for the Lord,’ ¹⁵¹  as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. ¹⁵² ) ¹⁵³  1:25 So they asked John, ¹⁵⁴  “Why then are you baptizing if you are not the Christ, ¹⁵⁵  nor Elijah, nor the Prophet?”

1:26 John answered them, ¹⁵⁶  “I baptize with water. Among you stands one whom you do not recognize, ¹⁵⁷  1:27 who is coming after me. I am not worthy ¹⁵⁸  to untie the strap ¹⁵⁹  of his sandal!” 1:28 These things happened in Bethany ¹⁶⁰  across the Jordan River ¹⁶¹  where John was baptizing.

1:29 On the next day John ¹⁶²  saw Jesus coming toward him and said, “Look, the Lamb of God ¹⁶³  who takes away the sin of the world! 1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹⁶⁴  because he existed before me.’ 1:31 I did not recognize ¹⁶⁵  him, but I came baptizing with water so that he could be revealed to Israel.” ¹⁶⁶ 

1:32 Then ¹⁶⁷  John testified, ¹⁶⁸  “I saw the Spirit descending like a dove ¹⁶⁹  from heaven, ¹⁷⁰  and it remained on him. ¹⁷¹  1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 1:34 I have both seen and testified that this man is the Chosen One of God.” ¹⁷² 

1:35 Again the next day John ¹⁷³  was standing there ¹⁷⁴  with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ¹⁷⁵ 

John 3:25-36

3:25 Now a dispute came about between some of John’s disciples and a certain Jew ¹⁷⁶  concerning ceremonial washing. ¹⁷⁷  3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹⁷⁸  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

3:27 John replied, ¹⁷⁹  “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ¹⁸⁰  but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ¹⁸¹  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ¹⁸²  3:30 He must become more important while I become less important.” ¹⁸³ 

3:31 The one who comes from above is superior to all. ¹⁸⁴  The one who is from the earth belongs to the earth and speaks about earthly things. ¹⁸⁵  The one who comes from heaven ¹⁸⁶  is superior to all. ¹⁸⁷  3:32 He testifies about what he has seen and heard, but no one accepts his testimony. 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. ¹⁸⁸  3:34 For the one whom God has sent ¹⁸⁹  speaks the words of God, for he does not give the Spirit sparingly. ¹⁹⁰  3:35 The Father loves the Son and has placed all things under his authority. ¹⁹¹  3:36 The one who believes in the Son has eternal life. The one who rejects ¹⁹²  the Son will not see life, but God’s wrath ¹⁹³  remains ¹⁹⁴  on him.

[1:1]  ¹ sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).

[1:1]  ² tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.

[1:1]  ³ tc א* Θ 28 l2211 pc sa^ms Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë^1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT mss, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation.

[1:2]  ⁴ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ⁵ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:3]  ⁶ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ⁷ sn A quotation from Isa 40:3.

[1:4]  ⁸ tn Or “desert.”

[1:4]  ⁹ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ¹⁰ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:5]  ¹¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ¹³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:6]  ¹⁴ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[1:7]  ¹⁵ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ¹⁶ tn Grk “of whom I am not worthy.”

[1:7]  ¹⁷ 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.

[1:9]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ¹⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ²⁰ tn “River” is not in the Greek text but is supplied for clarity.

[1:10]  ²¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ²² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ²³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:11]  ²⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ²⁵ tn Or “with you I am well pleased.”

[3:1]  ²⁶ tn Or “desert.”

[3:2]  ²⁷ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[3:3]  ²⁸ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ²⁹ tn Or “A voice.”

[3:3]  ³⁰ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ³¹ sn A quotation from Isa 40:3.

[3:4]  ³² sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[3:5]  ³³ tn Grk “Then Jerusalem.”

[3:6]  ³⁴ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[3:7]  ³⁵ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ³⁶ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[3:8]  ³⁷ sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

[3:8]  ³⁸ tn Grk “fruit worthy of.”

[3:10]  ³⁹ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[3:11]  ⁴⁰ tn Grk “of whom I am not worthy.”

[3:11]  ⁴¹ 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.

[3:12]  ⁴² sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ⁴³ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ⁴⁴ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:13]  ⁴⁵ tn “River” is not in the Greek text but is supplied for clarity.

[3:14]  ⁴⁶ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ⁴⁷ tn The imperfect verb has been translated conatively.

[3:15]  ⁴⁸ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ⁴⁹ tn Grk “Permit now.”

[3:15]  ⁵⁰ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁵¹ tn Or “permitted him.”

[3:16]  ⁵² tn Here δέ (de) has not been translated.

[3:16]  ⁵³ tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[3:16]  ⁵⁴ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ⁵⁵ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ⁵⁶ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[3:17]  ⁵⁷ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁵⁸ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ⁵⁹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  ⁶⁰ tn Grk “in whom.”

[3:17]  ⁶¹ tn Or “with whom I am well pleased.”

[3:1]  ⁶² tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ⁶³ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁶⁴ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁶⁵ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁶⁶ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁶⁷ sn Nothing else is known about Lysanias tetrarch of Abilene.

[3:2]  ⁶⁸ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁶⁹ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ⁷⁰ tn Or “desert.”

[3:3]  ⁷¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁷² tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁷³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[3:4]  ⁷⁴ tn Or “A voice.”

[3:4]  ⁷⁵ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁷⁶ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:5]  ⁷⁷ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:6]  ⁷⁸ tn Grk “all flesh.”

[3:6]  ⁷⁹ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[3:7]  ⁸⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁸¹ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ⁸² tn Or “snakes.”

[3:7]  ⁸³ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:8]  ⁸⁴ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁸⁵ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ⁸⁶ tn In other words, “do not even begin to think this.”

[3:8]  ⁸⁷ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁸⁸ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:9]  ⁸⁹ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ⁹⁰ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:10]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ⁹² tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:11]  ⁹³ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁹⁴ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ⁹⁵ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[3:12]  ⁹⁶ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ⁹⁷ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  ⁹⁸ tn Or “than you are ordered to.”

[3:14]  ⁹⁹ tn Grk “And soldiers.”

[3:14]  ¹⁰⁰ tn Grk “And what should we ourselves do?”

[3:14]  ¹⁰¹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁰² tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:15]  ¹⁰³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ¹⁰⁴ tn Grk “pondered in their hearts.”

[3:15]  ¹⁰⁵ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:16]  ¹⁰⁷ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “of whom I am not worthy.”

[3:16]  ¹¹⁰ 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]  ¹¹¹ 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.

[3:17]  ¹¹² sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ¹¹³ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ¹¹⁴ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:18]  ¹¹⁵ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ¹¹⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:19]  ¹¹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹¹⁸ sn See the note on tetrarch in 3:1.

[3:19]  ¹¹⁹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ¹²⁰ tn Or “immoralities.”

[1:6]  ¹²¹ sn John refers to John the Baptist.

[1:7]  ¹²² tn Grk “came for a testimony.”

[1:7]  ¹²³ tn Or “to bear witness.”

[1:7]  ¹²⁴ tn Grk “all.”

[1:8]  ¹²⁵ tn Or “to bear witness.”

[1:15]  ¹²⁶ sn John refers to John the Baptist.

[1:15]  ¹²⁷ tn Or “bore witness.”

[1:15]  ¹²⁸ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ¹²⁹ tn Or “has a higher rank than I.”

[1:16]  ¹³⁰ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:17]  ¹³¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[1:18]  ¹³² tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  ¹³³ tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ¹³⁴ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ¹³⁵ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[1:19]  ¹³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ¹³⁷ tn Grk “is.”

[1:19]  ¹³⁸ sn John’s refers to John the Baptist.

[1:19]  ¹³⁹ tn Or “witness.”

[1:19]  ¹⁴⁰ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[1:19]  ¹⁴¹ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ¹⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ¹⁴³ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[1:20]  ¹⁴⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:21]  ¹⁴⁵ tn Grk “What then?” (an idiom).

[1:21]  ¹⁴⁶ sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ¹⁴⁷ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[1:22]  ¹⁴⁸ tn The words “Tell us” are not in the Greek but are implied.

[1:23]  ¹⁴⁹ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ¹⁵⁰ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ¹⁵¹ sn A quotation from Isa 40:3.

[1:24]  ¹⁵² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[1:24]  ¹⁵³ sn This is a parenthetical note by the author.

[1:25]  ¹⁵⁴ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ¹⁵⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:26]  ¹⁵⁶ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ¹⁵⁷ tn Or “know.”

[1:27]  ¹⁵⁸ tn Grk “of whom I am not worthy.”

[1:27]  ¹⁵⁹ 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.

[1:28]  ¹⁶⁰ tc Many witnesses ([א²] C² K T Ψ^c 083 Ë^1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì^66,75 A B C* L W^s Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.

[1:28]  ¹⁶¹ tn “River” is not in the Greek text but is supplied for clarity.

[1:29]  ¹⁶² tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ¹⁶³ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:30]  ¹⁶⁴ tn Or “has a higher rank than I.”

[1:31]  ¹⁶⁵ tn Or “know.”

[1:31]  ¹⁶⁶ sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[1:32]  ¹⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ¹⁶⁸ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ¹⁶⁹ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ¹⁷⁰ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ¹⁷¹ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[1:34]  ¹⁷² tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì^66,75 A B C L Θ Ψ 0233^vid Ë^1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {Ì⁵} (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what Ì⁵ read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony Ì^106vid b e ff^2* sy^s,c also support this reading. ̹⁰⁶ is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff^2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegw) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”

[1:35]  ¹⁷³ sn John refers to John the Baptist.

[1:35]  ¹⁷⁴ tn “There” is not in the Greek text but is implied by current English idiom.

[1:36]  ¹⁷⁵ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[3:25]  ¹⁷⁶ tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì⁶⁶ א* Θ Ë^1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì⁷⁵ א² A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).

[3:25]  ¹⁷⁷ tn Or “ceremonial cleansing,” or “purification.”

[3:26]  ¹⁷⁸ tn “River” is not in the Greek text but is supplied for clarity.

[3:27]  ¹⁷⁹ tn Grk “answered and said.”

[3:28]  ¹⁸⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:29]  ¹⁸¹ tn Grk “rejoices with joy” (an idiom).

[3:29]  ¹⁸² tn Grk “Therefore this my joy is fulfilled.”

[3:30]  ¹⁸³ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[3:31]  ¹⁸⁴ tn Or “is above all.”

[3:31]  ¹⁸⁵ tn Grk “speaks from the earth.”

[3:31]  ¹⁸⁶ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ¹⁸⁷ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:33]  ¹⁸⁸ tn Or “is true.”

[3:34]  ¹⁸⁹ tn That is, Christ.

[3:34]  ¹⁹⁰ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[3:35]  ¹⁹¹ tn Grk “has given all things into his hand” (an idiom).

[3:36]  ¹⁹² tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁹³ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁹⁴ tn Or “resides.”