Discovery BoxLuke 3:8-38
Context3:8 Therefore produce 1 fruit 2 that proves your repentance, and don’t begin to say 3 to yourselves, ‘We have Abraham as our father.’ 4 For I tell you that God can raise up children for Abraham from these stones! 5 3:9 Even now the ax is laid at the root of the trees, 6 and every tree that does not produce good fruit will be 7 cut down and thrown into the fire.”
3:10 So 8 the crowds were asking 9 him, “What then should we do?” 3:11 John 10 answered them, 11 “The person who has two tunics 12 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 13 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 14 than you are required to.” 15 3:14 Then some soldiers 16 also asked him, “And as for us – what should we do?” 17 He told them, “Take money from no one by violence 18 or by false accusation, 19 and be content with your pay.”
3:15 While the people were filled with anticipation 20 and they all wondered 21 whether perhaps John 22 could be the Christ, 23 3:16 John answered them all, 24 “I baptize you with water, 25 but one more powerful than I am is coming – I am not worthy 26 to untie the strap 27 of his sandals. He will baptize you with the Holy Spirit and fire. 28 3:17 His winnowing fork 29 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 30 but the chaff he will burn up with inextinguishable fire.” 31
3:18 And in this way, 32 with many other exhortations, John 33 proclaimed good news to the people. 3:19 But when John rebuked Herod 34 the tetrarch 35 because of Herodias, his brother’s wife, 36 and because of all the evil deeds 37 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 38 all the people were baptized, Jesus also was baptized. And while he was praying, 39 the heavens 40 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 41 And a voice came from heaven, “You are my one dear Son; 42 in you I take great delight.” 43
3:23 So 44 Jesus, when he began his ministry, 45 was about thirty years old. He was 46 the son (as was supposed) 47 of Joseph, the son 48 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, 49 the son of Shealtiel, 50 the son of Neri, 51 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, 52 the son of David, 53 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 54 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 55 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, 56 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, 57 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, 58 the son of Kenan, 59 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 60
[3:8] 1 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 2 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] 3 tn In other words, “do not even begin to think this.”
[3:8] 4 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] 5 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] 6 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] 7 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 8 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 9 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] 10 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 11 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] 12 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] 13 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] 14 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] 15 tn Or “than you are ordered to.”
[3:14] 16 tn Grk “And soldiers.”
[3:14] 17 tn Grk “And what should we ourselves do?”
[3:14] 18 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] 19 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] 20 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] 21 tn Grk “pondered in their hearts.”
[3:15] 22 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 23 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:16] 24 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 25 tc A few
[3:16] 26 tn Grk “of whom I am not worthy.”
[3:16] 27 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] 28 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] 29 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] 30 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 31 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 32 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 33 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 34 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 35 sn See the note on tetrarch in 3:1.
[3:19] 36 tc Several
[3:19] 37 tn Or “immoralities.”
[3:21] 38 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] 39 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] 40 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] 41 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] 42 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] 43 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[3:23] 44 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 45 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] 46 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] 47 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] 48 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] 49 sn On Zerubbabel see Ezra 2:2.
[3:27] 50 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 51 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] 52 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] 53 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] 54 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] 55 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 56 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] 57 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 58 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] 59 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] 60 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.
