Discovery BoxActs 19:3
Context19:3 So Paul 1 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 2
Matthew 3:1-17
Context3:1 In those days John the Baptist came into the wilderness 3 of Judea proclaiming, 3:2 “Repent, 4 for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: 5
“The voice 6 of one shouting in the wilderness,
‘Prepare the way for the Lord, make 7 his paths straight.’” 8
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. 9 3:5 Then people from Jerusalem, 10 as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them 11 in the Jordan River as they confessed their sins.
3:7 But when he saw many Pharisees 12 and Sadducees 13 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 14 that proves your 15 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 16 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 17 to carry his sandals. He will baptize you with the Holy Spirit and fire. 18 3:12 His winnowing fork 19 is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, 20 but the chaff he will burn up with inextinguishable fire.” 21
3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. 22 3:14 But John 23 tried to prevent 24 him, saying, “I need to be baptized by you, and yet you come to me?” 3:15 So Jesus replied 25 to him, “Let it happen now, 26 for it is right for us to fulfill all righteousness.” Then John 27 yielded 28 to him. 3:16 After 29 Jesus was baptized, just as he was coming up out of the water, the 30 heavens 31 opened 32 and he saw the Spirit of God descending like a dove 33 and coming on him. 3:17 And 34 a voice from heaven said, 35 “This is my one dear Son; 36 in him 37 I take great delight.” 38
Luke 3:1-38
Context3:1 In the fifteenth year of the reign of Tiberius Caesar, 39 when Pontius Pilate 40 was governor of Judea, and Herod 41 was tetrarch 42 of Galilee, and his brother Philip 43 was tetrarch of the region of Iturea and Trachonitis, and Lysanias 44 was tetrarch of Abilene, 3:2 during the high priesthood 45 of Annas and Caiaphas, the word 46 of God came to John the son of Zechariah in the wilderness. 47 3:3 He 48 went into all the region around the Jordan River, 49 preaching a baptism of repentance for the forgiveness of sins. 50
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 51 of one shouting in the wilderness: 52
‘Prepare the way for the Lord,
make 53 his paths straight.
3:5 Every valley will be filled, 54
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 55 will see the salvation of God.’” 56
3:7 So John 57 said to the crowds 58 that came out to be baptized by him, “You offspring of vipers! 59 Who warned you to flee 60 from the coming wrath? 3:8 Therefore produce 61 fruit 62 that proves your repentance, and don’t begin to say 63 to yourselves, ‘We have Abraham as our father.’ 64 For I tell you that God can raise up children for Abraham from these stones! 65 3:9 Even now the ax is laid at the root of the trees, 66 and every tree that does not produce good fruit will be 67 cut down and thrown into the fire.”
3:10 So 68 the crowds were asking 69 him, “What then should we do?” 3:11 John 70 answered them, 71 “The person who has two tunics 72 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 73 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 74 than you are required to.” 75 3:14 Then some soldiers 76 also asked him, “And as for us – what should we do?” 77 He told them, “Take money from no one by violence 78 or by false accusation, 79 and be content with your pay.”
3:15 While the people were filled with anticipation 80 and they all wondered 81 whether perhaps John 82 could be the Christ, 83 3:16 John answered them all, 84 “I baptize you with water, 85 but one more powerful than I am is coming – I am not worthy 86 to untie the strap 87 of his sandals. He will baptize you with the Holy Spirit and fire. 88 3:17 His winnowing fork 89 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 90 but the chaff he will burn up with inextinguishable fire.” 91
3:18 And in this way, 92 with many other exhortations, John 93 proclaimed good news to the people. 3:19 But when John rebuked Herod 94 the tetrarch 95 because of Herodias, his brother’s wife, 96 and because of all the evil deeds 97 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 98 all the people were baptized, Jesus also was baptized. And while he was praying, 99 the heavens 100 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 101 And a voice came from heaven, “You are my one dear Son; 102 in you I take great delight.” 103
3:23 So 104 Jesus, when he began his ministry, 105 was about thirty years old. He was 106 the son (as was supposed) 107 of Joseph, the son 108 of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, 109 the son of Shealtiel, 110 the son of Neri, 111 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 112 the son of David, 113 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 114 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 115 the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, 116 the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, 117 the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, 118 the son of Kenan, 119 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 120
John 1:19-36
Context1:19 Now 121 this was 122 John’s 123 testimony 124 when the Jewish leaders 125 sent 126 priests and Levites from Jerusalem 127 to ask him, “Who are you?” 128 1:20 He confessed – he did not deny but confessed – “I am not the Christ!” 129 1:21 So they asked him, “Then who are you? 130 Are you Elijah?” He said, “I am not!” 131 “Are you the Prophet?” 132 He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us 133 so that we can give an answer to those who sent us. What do you say about yourself?”
1:23 John 134 said, “I am the voice of one shouting in the wilderness, ‘Make straight 135 the way for the Lord,’ 136 as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. 137 ) 138 1:25 So they asked John, 139 “Why then are you baptizing if you are not the Christ, 140 nor Elijah, nor the Prophet?”
1:26 John answered them, 141 “I baptize with water. Among you stands one whom you do not recognize, 142 1:27 who is coming after me. I am not worthy 143 to untie the strap 144 of his sandal!” 1:28 These things happened in Bethany 145 across the Jordan River 146 where John was baptizing.
1:29 On the next day John 147 saw Jesus coming toward him and said, “Look, the Lamb of God 148 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, 149 because he existed before me.’ 1:31 I did not recognize 150 him, but I came baptizing with water so that he could be revealed to Israel.” 151
1:32 Then 152 John testified, 153 “I saw the Spirit descending like a dove 154 from heaven, 155 and it remained on him. 156 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.” 157
1:35 Again the next day John 158 was standing there 159 with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 160
[19:3] 1 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[3:2] 4 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] 5 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] 7 sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.
[3:3] 8 sn A quotation from Isa 40:3.
[3:4] 9 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] 10 tn Grk “Then Jerusalem.”
[3:6] 11 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] 12 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] 13 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] 14 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] 15 tn Grk “fruit worthy of.”
[3:10] 16 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 17 tn Grk “of whom I am not worthy.”
[3:11] 18 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] 19 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] 20 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
[3:12] 21 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:13] 22 tn “River” is not in the Greek text but is supplied for clarity.
[3:14] 23 tc ‡ The earliest
[3:14] 24 tn The imperfect verb has been translated conatively.
[3:15] 25 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] 26 tn Grk “Permit now.”
[3:15] 27 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
[3:15] 28 tn Or “permitted him.”
[3:16] 29 tn Here δέ (de) has not been translated.
[3:16] 30 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] 31 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] 32 tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א1 C Ds L W 0233 Ë1,13 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] 33 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] 34 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 35 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] 36 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] 38 tn Or “with whom I am well pleased.”
[3:1] 39 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).
[3:1] 40 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] 41 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4
[3:1] 42 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] 43 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
[3:1] 44 sn Nothing else is known about Lysanias tetrarch of Abilene.
[3:2] 45 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 46 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.
[3:3] 48 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] 49 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 50 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] 52 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] 53 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] 54 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] 56 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] 57 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 58 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] 60 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] 61 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 62 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] 63 tn In other words, “do not even begin to think this.”
[3:8] 64 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] 65 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] 66 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] 67 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 68 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 69 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] 70 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 71 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] 72 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] 73 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] 74 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] 75 tn Or “than you are ordered to.”
[3:14] 76 tn Grk “And soldiers.”
[3:14] 77 tn Grk “And what should we ourselves do?”
[3:14] 78 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] 79 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] 80 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] 81 tn Grk “pondered in their hearts.”
[3:15] 82 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 83 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:16] 84 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 85 tc A few
[3:16] 86 tn Grk “of whom I am not worthy.”
[3:16] 87 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] 88 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] 89 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] 90 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 91 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 92 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 93 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 94 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 95 sn See the note on tetrarch in 3:1.
[3:19] 96 tc Several
[3:19] 97 tn Or “immoralities.”
[3:21] 98 tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[3:21] 99 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
[3:21] 100 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
[3:22] 101 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
[3:22] 102 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).
[3:22] 103 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[3:23] 104 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 105 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[3:23] 106 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
[3:23] 107 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
[3:23] 108 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
[3:27] 109 sn On Zerubbabel see Ezra 2:2.
[3:27] 110 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 111 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
[3:31] 112 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
[3:31] 113 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
[3:32] 114 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[3:33] 115 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 116 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
[3:36] 117 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 118 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
[3:37] 119 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
[3:38] 120 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.
[1:19] 121 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] 123 sn John’s refers to John the Baptist.
[1:19] 125 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] 126 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
[1:19] 127 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 128 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] 129 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:21] 130 tn Grk “What then?” (an idiom).
[1:21] 131 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] 132 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] 133 tn The words “Tell us” are not in the Greek but are implied.
[1:23] 134 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 135 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 136 sn A quotation from Isa 40:3.
[1:24] 137 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] 138 sn This is a parenthetical note by the author.
[1:25] 139 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] 140 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:26] 141 tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:27] 143 tn Grk “of whom I am not worthy.”
[1:27] 144 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] 145 tc Many witnesses ([א2] C2 K T Ψc 083 Ë1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì66,75 A B C* L Ws 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] 146 tn “River” is not in the Greek text but is supplied for clarity.
[1:29] 147 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 148 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] 149 tn Or “has a higher rank than I.”
[1:31] 151 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] 152 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] 153 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:32] 154 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] 155 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[1:32] 156 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] 157 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 {Ì66,75 A B C L Θ Ψ 0233vid Ë1,13 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
[1:35] 158 sn John refers to John the Baptist.
[1:35] 159 tn “There” is not in the Greek text but is implied by current English idiom.
[1:36] 160 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.
