Isaiah 40:3-5

40:3 A voice cries out,

“In the wilderness clear a way for the Lord;

construct in the desert a road for our God.

40:4 Every valley must be elevated,

and every mountain and hill leveled.

The rough terrain will become a level plain,

the rugged landscape a wide valley.

40:5 The splendor ¹  of the Lord will be revealed,

and all people ²  will see it at the same time.

For ³  the Lord has decreed it.” ⁴ 

Matthew 3:3

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 

Luke 3:4-6

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

“The voice ⁹  of one shouting in the wilderness: ¹⁰ 

‘Prepare the way for the Lord,

make ¹¹  his paths straight.

3:5 Every valley will be filled, ¹² 

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 ¹³  will see the salvation of God.’” ¹⁴ 

John 1:15

1:15 John ¹⁵  testified ¹⁶  about him and shouted out, ¹⁷  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ¹⁸  because he existed before me.’”

John 1:19-34

The Testimony of John the Baptist

1:19 Now ¹⁹  this was ²⁰  John’s ²¹  testimony ²²  when the Jewish leaders ²³  sent ²⁴  priests and Levites from Jerusalem ²⁵  to ask him, “Who are you?” ²⁶  1:20 He confessed – he did not deny but confessed – “I am not the Christ!” ²⁷  1:21 So they asked him, “Then who are you? ²⁸  Are you Elijah?” He said, “I am not!” ²⁹  “Are you the Prophet?” ³⁰  He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us ³¹  so that we can give an answer to those who sent us. What do you say about yourself?”

1:23 John ³²  said, “I am the voice of one shouting in the wilderness, ‘Make straight ³³  the way for the Lord,’ ³⁴  as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. ³⁵ ) ³⁶  1:25 So they asked John, ³⁷  “Why then are you baptizing if you are not the Christ, ³⁸  nor Elijah, nor the Prophet?”

1:26 John answered them, ³⁹  “I baptize with water. Among you stands one whom you do not recognize, ⁴⁰  1:27 who is coming after me. I am not worthy ⁴¹  to untie the strap ⁴²  of his sandal!” 1:28 These things happened in Bethany ⁴³  across the Jordan River ⁴⁴  where John was baptizing.

1:29 On the next day John ⁴⁵  saw Jesus coming toward him and said, “Look, the Lamb of God ⁴⁶  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, ⁴⁷  because he existed before me.’ 1:31 I did not recognize ⁴⁸  him, but I came baptizing with water so that he could be revealed to Israel.” ⁴⁹ 

1:32 Then ⁵⁰  John testified, ⁵¹  “I saw the Spirit descending like a dove ⁵²  from heaven, ⁵³  and it remained on him. ⁵⁴  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.” ⁵⁵ 

John 3:28-36

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ⁵⁶  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 ⁵⁷  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ⁵⁸  3:30 He must become more important while I become less important.” ⁵⁹ 

3:31 The one who comes from above is superior to all. ⁶⁰  The one who is from the earth belongs to the earth and speaks about earthly things. ⁶¹  The one who comes from heaven ⁶²  is superior to all. ⁶³  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. ⁶⁴  3:34 For the one whom God has sent ⁶⁵  speaks the words of God, for he does not give the Spirit sparingly. ⁶⁶  3:35 The Father loves the Son and has placed all things under his authority. ⁶⁷  3:36 The one who believes in the Son has eternal life. The one who rejects ⁶⁸  the Son will not see life, but God’s wrath ⁶⁹  remains ⁷⁰  on him.

[40:5]  ¹ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ² tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ³ tn Or “indeed.”

[40:5]  ⁴ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[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]  ⁶ tn Or “A voice.”

[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 tn Or “A voice.”

[3:4]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “all flesh.”

[3:6]  ¹⁴ 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).

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

[1:15]  ¹⁶ tn Or “bore witness.”

[1:15]  ¹⁷ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ¹⁸ tn Or “has a higher rank than I.”

[1:19]  ¹⁹ 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]  ²⁰ tn Grk “is.”

[1:19]  ²¹ sn John’s refers to John the Baptist.

[1:19]  ²² tn Or “witness.”

[1:19]  ²³ 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]  ²⁴ 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]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ²⁶ 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]  ²⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:21]  ²⁸ tn Grk “What then?” (an idiom).

[1:21]  ²⁹ 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]  ³⁰ 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]  ³¹ tn The words “Tell us” are not in the Greek but are implied.

[1:23]  ³² tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ³³ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ³⁴ sn A quotation from Isa 40:3.

[1:24]  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.

[1:24]  ³⁶ sn This is a parenthetical note by the author.

[1:25]  ³⁷ 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]  ³⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:26]  ³⁹ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ⁴⁰ tn Or “know.”

[1:27]  ⁴¹ tn Grk “of whom I am not worthy.”

[1:27]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn “River” is not in the Greek text but is supplied for clarity.

[1:29]  ⁴⁵ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁴⁶ 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]  ⁴⁷ tn Or “has a higher rank than I.”

[1:31]  ⁴⁸ tn Or “know.”

[1:31]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ⁵² 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]  ⁵³ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ⁵⁴ 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]  ⁵⁵ 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.”

[3:28]  ⁵⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:29]  ⁵⁷ tn Grk “rejoices with joy” (an idiom).

[3:29]  ⁵⁸ tn Grk “Therefore this my joy is fulfilled.”

[3:30]  ⁵⁹ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[3:31]  ⁶⁰ tn Or “is above all.”

[3:31]  ⁶¹ tn Grk “speaks from the earth.”

[3:31]  ⁶² sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁶³ 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]  ⁶⁴ tn Or “is true.”

[3:34]  ⁶⁵ tn That is, Christ.

[3:34]  ⁶⁶ 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]  ⁶⁷ tn Grk “has given all things into his hand” (an idiom).

[3:36]  ⁶⁸ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁶⁹ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁷⁰ tn Or “resides.”