Mark 1:2-8
Context1:2 As it is written in Isaiah the prophet, 1
“Look, I am sending my messenger ahead of you,
who will prepare your way, 2
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 3 his paths straight.’” 4
1:4 In the wilderness 5 John the baptizer 6 began preaching a baptism of repentance for the forgiveness of sins. 7 1:5 People 8 from the whole Judean countryside and all of Jerusalem 9 were going out to him, and he was baptizing them 10 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. 11 1:7 He proclaimed, 12 “One more powerful than I am is coming after me; I am not worthy 13 to bend down and untie the strap 14 of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”
Isaiah 40:3-5
Context40:3 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 15 of the Lord will be revealed,
and all people 16 will see it at the same time.
For 17 the Lord has decreed it.” 18
Malachi 4:6
Context4:6 He will encourage fathers and their children to return to me, 19 so that I will not come and strike the earth with judgment.” 20
Matthew 3:1-12
Context3:1 In those days John the Baptist came into the wilderness 21 of Judea proclaiming, 3:2 “Repent, 22 for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: 23
“The voice 24 of one shouting in the wilderness,
‘Prepare the way for the Lord, make 25 his paths straight.’” 26
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. 27 3:5 Then people from Jerusalem, 28 as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them 29 in the Jordan River as they confessed their sins.
3:7 But when he saw many Pharisees 30 and Sadducees 31 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 32 that proves your 33 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 34 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 35 to carry his sandals. He will baptize you with the Holy Spirit and fire. 36 3:12 His winnowing fork 37 is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, 38 but the chaff he will burn up with inextinguishable fire.” 39
Matthew 11:2-18
Context11:2 Now when John 40 heard in prison about the deeds Christ 41 had done, he sent his disciples to ask a question: 42 11:3 “Are you the one who is to come, 43 or should we look for another?” 11:4 Jesus answered them, 44 “Go tell John what you hear and see: 45 11:5 The blind see, the 46 lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone 47 who takes no offense at me.”
11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness 48 to see? A reed shaken by the wind? 49 11:8 What 50 did you go out to see? A man dressed in fancy clothes? 51 Look, those who wear fancy clothes are in the homes of kings! 52 11:9 What did you go out to see? A prophet? Yes, I tell you, and more 53 than a prophet. 11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 54
who will prepare your way before you.’ 55
11:11 “I tell you the truth, 56 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 57 in the kingdom of heaven is greater than he is. 11:12 From 58 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 59 11:13 For all the prophets and the law prophesied until John appeared. 60 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen! 61
11:16 “To 62 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 63
11:17 ‘We played the flute for you, yet you did not dance; 64
we wailed in mourning, 65 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 66
Luke 1:16-17
Context1:16 He 67 will turn 68 many of the people 69 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 70 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 71 to make ready for the Lord a people prepared for him.”
Luke 1:76
Context1:76 And you, child, 72 will be called the prophet 73 of the Most High. 74
For you will go before 75 the Lord to prepare his ways, 76
Luke 3:2-6
Context3:2 during the high priesthood 77 of Annas and Caiaphas, the word 78 of God came to John the son of Zechariah in the wilderness. 79 3:3 He 80 went into all the region around the Jordan River, 81 preaching a baptism of repentance for the forgiveness of sins. 82
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 83 of one shouting in the wilderness: 84
‘Prepare the way for the Lord,
make 85 his paths straight.
3:5 Every valley will be filled, 86
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 87 will see the salvation of God.’” 88
John 1:6-36
Context1:6 A man came, sent from God, whose name was John. 89 1:7 He came as a witness 90 to testify 91 about the light, so that everyone 92 might believe through him. 1:8 He himself was not the light, but he came to testify 93 about the light. 1:9 The true light, who gives light to everyone, 94 was coming into the world. 95 1:10 He was in the world, and the world was created 96 by him, but 97 the world did not recognize 98 him. 1:11 He came to what was his own, 99 but 100 his own people 101 did not receive him. 102 1:12 But to all who have received him – those who believe in his name 103 – he has given the right to become God’s children 1:13 – children not born 104 by human parents 105 or by human desire 106 or a husband’s 107 decision, 108 but by God.
1:14 Now 109 the Word became flesh 110 and took up residence 111 among us. We 112 saw his glory – the glory of the one and only, 113 full of grace and truth, who came from the Father. 1:15 John 114 testified 115 about him and shouted out, 116 “This one was the one about whom I said, ‘He who comes after me is greater than I am, 117 because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. 118 1:17 For the law was given through Moses, but 119 grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, 120 himself God, who is in closest fellowship with 121 the Father, has made God 122 known. 123
1:19 Now 124 this was 125 John’s 126 testimony 127 when the Jewish leaders 128 sent 129 priests and Levites from Jerusalem 130 to ask him, “Who are you?” 131 1:20 He confessed – he did not deny but confessed – “I am not the Christ!” 132 1:21 So they asked him, “Then who are you? 133 Are you Elijah?” He said, “I am not!” 134 “Are you the Prophet?” 135 He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us 136 so that we can give an answer to those who sent us. What do you say about yourself?”
1:23 John 137 said, “I am the voice of one shouting in the wilderness, ‘Make straight 138 the way for the Lord,’ 139 as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. 140 ) 141 1:25 So they asked John, 142 “Why then are you baptizing if you are not the Christ, 143 nor Elijah, nor the Prophet?”
1:26 John answered them, 144 “I baptize with water. Among you stands one whom you do not recognize, 145 1:27 who is coming after me. I am not worthy 146 to untie the strap 147 of his sandal!” 1:28 These things happened in Bethany 148 across the Jordan River 149 where John was baptizing.
1:29 On the next day John 150 saw Jesus coming toward him and said, “Look, the Lamb of God 151 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, 152 because he existed before me.’ 1:31 I did not recognize 153 him, but I came baptizing with water so that he could be revealed to Israel.” 154
1:32 Then 155 John testified, 156 “I saw the Spirit descending like a dove 157 from heaven, 158 and it remained on him. 159 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.” 160
1:35 Again the next day John 161 was standing there 162 with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 163
John 3:27-30
Context3:27 John replied, 164 “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,’ 165 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 166 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 167 3:30 He must become more important while I become less important.” 168
[1:2] 1 tc Instead of “in Isaiah the prophet” the majority of
[1:2] 2 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] 3 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 4 sn A quotation from Isa 40:3.
[1:4] 6 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] 7 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] 8 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] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 10 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] 11 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] 12 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 13 tn Grk “of whom I am not worthy.”
[1:7] 14 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.
[40:5] 15 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] 16 tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”
[40:5] 18 tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).
[4:6] 19 tn Heb “he will turn the heart[s] of [the] fathers to [the] sons, and the heart[s] of [the] sons to their fathers.” This may mean that the messenger will encourage reconciliation of conflicts within Jewish families in the postexilic community (see Mal 2:10; this interpretation is followed by most English versions). Another option is to translate, “he will turn the hearts of the fathers together with those of the children [to me], and the hearts of the children together with those of their fathers [to me].” In this case the prophet encourages both the younger and older generations of sinful society to repent and return to the
[4:6] 20 tn Heb “[the] ban” (חֵרֶם, kherem). God’s prophetic messenger seeks to bring about salvation and restoration, thus avoiding the imposition of the covenant curse, that is, the divine ban that the hopelessly unrepentant must expect (see Deut 7:2; 20:17; Judg 1:21; Zech 14:11). If the wicked repent, the purifying judgment threatened in 4:1-3 will be unnecessary.
[3:2] 22 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] 23 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] 25 sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.
[3:3] 26 sn A quotation from Isa 40:3.
[3:4] 27 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] 28 tn Grk “Then Jerusalem.”
[3:6] 29 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] 30 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] 31 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] 32 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] 33 tn Grk “fruit worthy of.”
[3:10] 34 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 35 tn Grk “of whom I am not worthy.”
[3:11] 36 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] 37 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] 38 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
[3:12] 39 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[11:2] 40 sn John refers to John the Baptist.
[11:2] 41 tc The Western codex D and a few other
[11:2] 42 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
[11:3] 43 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.
[11:4] 44 tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:4] 45 sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[11:5] 46 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
[11:7] 49 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[11:8] 50 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
[11:8] 51 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[11:9] 53 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).
[11:10] 54 tn Grk “before your face” (an idiom).
[11:10] 55 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. 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.
[11:11] 56 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 57 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[11:12] 58 tn Here δέ (de) has not been translated.
[11:12] 59 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[11:13] 60 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 61 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).
[11:16] 62 tn Here δέ (de) has not been translated.
[11:16] 63 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 64 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[11:17] 65 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 66 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[1:16] 67 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 68 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 69 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 70 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 71 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:76] 72 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 73 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 74 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 75 tc Most
[1:76] 76 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[3:2] 77 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 78 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] 80 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] 81 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 82 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] 84 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] 85 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] 86 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] 88 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).
[1:6] 89 sn John refers to John the Baptist.
[1:7] 90 tn Grk “came for a testimony.”
[1:7] 91 tn Or “to bear witness.”
[1:8] 93 tn Or “to bear witness.”
[1:9] 94 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 95 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:10] 96 tn Or “was made”; Grk “came into existence.”
[1:10] 97 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 99 tn Grk “to his own things.”
[1:11] 100 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 101 tn “People” is not in the Greek text but is implied.
[1:11] 102 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
[1:12] 103 tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).
[1:13] 104 tn The Greek term translated “born” here also involves conception.
[1:13] 105 tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
[1:13] 106 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
[1:13] 108 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
[1:14] 109 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:14] 110 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
[1:14] 111 tn Grk “and tabernacled.”
[1:14] 112 tn Grk “and we saw.”
[1:14] 113 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[1:15] 114 sn John refers to John the Baptist.
[1:15] 115 tn Or “bore witness.”
[1:15] 116 tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:15] 117 tn Or “has a higher rank than I.”
[1:16] 118 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] 119 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] 120 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
[1:18] 121 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] 122 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 123 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] 124 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] 126 sn John’s refers to John the Baptist.
[1:19] 128 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] 129 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] 130 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 131 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] 132 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:21] 133 tn Grk “What then?” (an idiom).
[1:21] 134 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] 135 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] 136 tn The words “Tell us” are not in the Greek but are implied.
[1:23] 137 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 138 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 139 sn A quotation from Isa 40:3.
[1:24] 140 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] 141 sn This is a parenthetical note by the author.
[1:25] 142 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] 143 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:26] 144 tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:27] 146 tn Grk “of whom I am not worthy.”
[1:27] 147 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] 148 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] 149 tn “River” is not in the Greek text but is supplied for clarity.
[1:29] 150 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 151 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] 152 tn Or “has a higher rank than I.”
[1:31] 154 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] 155 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] 156 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:32] 157 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] 158 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[1:32] 159 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] 160 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] 161 sn John refers to John the Baptist.
[1:35] 162 tn “There” is not in the Greek text but is implied by current English idiom.
[1:36] 163 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.
[3:27] 164 tn Grk “answered and said.”
[3:28] 165 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[3:29] 166 tn Grk “rejoices with joy” (an idiom).
[3:29] 167 tn Grk “Therefore this my joy is fulfilled.”
[3:30] 168 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.