Matthew 11:11
Context11:11 “I tell you the truth, 1 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 2 in the kingdom of heaven is greater than he is.
Matthew 14:2-14
Context14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 3 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 4 him, “It is not lawful for you to have her.” 5 14:5 Although 6 Herod 7 wanted to kill John, 8 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 9 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 10 because of his oath and the dinner guests he commanded it to be given. 14:10 So 11 he sent and had John beheaded in the prison. 14:11 His 12 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 13 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 14 they followed him on foot from the towns. 15 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.
Matthew 16:14
Context16:14 They answered, “Some say John the Baptist, others Elijah, 16 and others Jeremiah or one of the prophets.”
Matthew 17:12-13
Context17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 17 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
Matthew 21:25-27
Context21:25 Where did John’s baptism come from? From heaven or from people?” 18 They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So 19 they answered Jesus, 20 “We don’t know.” 21 Then he said to them, “Neither will I tell you 22 by what authority 23 I am doing these things.
Matthew 21:32
Context21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although 24 you saw this, you did not later change your minds 25 and believe him.
Mark 1:4
Context1:4 In the wilderness 26 John the baptizer 27 began preaching a baptism of repentance for the forgiveness of sins. 28
Mark 1:15
Context1:15 He 29 said, “The time is fulfilled and the kingdom of God 30 is near. Repent and believe the gospel!”
Mark 6:16-29
Context6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod 31 had married her. 6:18 For John had repeatedly told 32 Herod, “It is not lawful for you to have your brother’s wife.” 33 6:19 So Herodias nursed a grudge against him and wanted to kill him. But 34 she could not 6:20 because Herod stood in awe of 35 John and protected him, since he knew that John 36 was a righteous and holy man. When Herod 37 heard him, he was thoroughly baffled, 38 and yet 39 he liked to listen to John. 40
6:21 But 41 a suitable day 42 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias 43 came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, 44 “Whatever you ask I will give you, up to half my kingdom.” 45 6:24 So 46 she went out and said to her mother, “What should I ask for?” Her mother 47 said, “The head of John the baptizer.” 48 6:25 Immediately she hurried back to the king and made her request: 49 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 50 he did not want to reject her request because of his oath and his guests. 6:27 So 51 the king sent an executioner at once to bring John’s 52 head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 6:29 When John’s 53 disciples heard this, they came and took his body and placed it in a tomb.
Luke 1:13-17
Context1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 54 and your wife Elizabeth will bear you a son; you 55 will name him John. 56 1:14 Joy and gladness will come 57 to you, and many will rejoice at 58 his birth, 59 1:15 for he will be great in the sight of 60 the Lord. He 61 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 62 1:16 He 63 will turn 64 many of the people 65 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 66 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, 67 to make ready for the Lord a people prepared for him.”
Luke 1:76
Context1:76 And you, child, 68 will be called the prophet 69 of the Most High. 70
For you will go before 71 the Lord to prepare his ways, 72
Luke 3:2-20
Context3:2 during the high priesthood 73 of Annas and Caiaphas, the word 74 of God came to John the son of Zechariah in the wilderness. 75 3:3 He 76 went into all the region around the Jordan River, 77 preaching a baptism of repentance for the forgiveness of sins. 78
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 79 of one shouting in the wilderness: 80
‘Prepare the way for the Lord,
make 81 his paths straight.
3:5 Every valley will be filled, 82
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 83 will see the salvation of God.’” 84
3:7 So John 85 said to the crowds 86 that came out to be baptized by him, “You offspring of vipers! 87 Who warned you to flee 88 from the coming wrath? 3:8 Therefore produce 89 fruit 90 that proves your repentance, and don’t begin to say 91 to yourselves, ‘We have Abraham as our father.’ 92 For I tell you that God can raise up children for Abraham from these stones! 93 3:9 Even now the ax is laid at the root of the trees, 94 and every tree that does not produce good fruit will be 95 cut down and thrown into the fire.”
3:10 So 96 the crowds were asking 97 him, “What then should we do?” 3:11 John 98 answered them, 99 “The person who has two tunics 100 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 101 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 102 than you are required to.” 103 3:14 Then some soldiers 104 also asked him, “And as for us – what should we do?” 105 He told them, “Take money from no one by violence 106 or by false accusation, 107 and be content with your pay.”
3:15 While the people were filled with anticipation 108 and they all wondered 109 whether perhaps John 110 could be the Christ, 111 3:16 John answered them all, 112 “I baptize you with water, 113 but one more powerful than I am is coming – I am not worthy 114 to untie the strap 115 of his sandals. He will baptize you with the Holy Spirit and fire. 116 3:17 His winnowing fork 117 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 118 but the chaff he will burn up with inextinguishable fire.” 119
3:18 And in this way, 120 with many other exhortations, John 121 proclaimed good news to the people. 3:19 But when John rebuked Herod 122 the tetrarch 123 because of Herodias, his brother’s wife, 124 and because of all the evil deeds 125 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
John 1:6-8
Context1:6 A man came, sent from God, whose name was John. 126 1:7 He came as a witness 127 to testify 128 about the light, so that everyone 129 might believe through him. 1:8 He himself was not the light, but he came to testify 130 about the light.
John 1:15-36
Context1:15 John 131 testified 132 about him and shouted out, 133 “This one was the one about whom I said, ‘He who comes after me is greater than I am, 134 because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. 135 1:17 For the law was given through Moses, but 136 grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, 137 himself God, who is in closest fellowship with 138 the Father, has made God 139 known. 140
1:19 Now 141 this was 142 John’s 143 testimony 144 when the Jewish leaders 145 sent 146 priests and Levites from Jerusalem 147 to ask him, “Who are you?” 148 1:20 He confessed – he did not deny but confessed – “I am not the Christ!” 149 1:21 So they asked him, “Then who are you? 150 Are you Elijah?” He said, “I am not!” 151 “Are you the Prophet?” 152 He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us 153 so that we can give an answer to those who sent us. What do you say about yourself?”
1:23 John 154 said, “I am the voice of one shouting in the wilderness, ‘Make straight 155 the way for the Lord,’ 156 as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. 157 ) 158 1:25 So they asked John, 159 “Why then are you baptizing if you are not the Christ, 160 nor Elijah, nor the Prophet?”
1:26 John answered them, 161 “I baptize with water. Among you stands one whom you do not recognize, 162 1:27 who is coming after me. I am not worthy 163 to untie the strap 164 of his sandal!” 1:28 These things happened in Bethany 165 across the Jordan River 166 where John was baptizing.
1:29 On the next day John 167 saw Jesus coming toward him and said, “Look, the Lamb of God 168 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, 169 because he existed before me.’ 1:31 I did not recognize 170 him, but I came baptizing with water so that he could be revealed to Israel.” 171
1:32 Then 172 John testified, 173 “I saw the Spirit descending like a dove 174 from heaven, 175 and it remained on him. 176 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.” 177
1:35 Again the next day John 178 was standing there 179 with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 180
John 3:27-36
Context3:27 John replied, 181 “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,’ 182 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 183 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 184 3:30 He must become more important while I become less important.” 185
3:31 The one who comes from above is superior to all. 186 The one who is from the earth belongs to the earth and speaks about earthly things. 187 The one who comes from heaven 188 is superior to all. 189 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. 190 3:34 For the one whom God has sent 191 speaks the words of God, for he does not give the Spirit sparingly. 192 3:35 The Father loves the Son and has placed all things under his authority. 193 3:36 The one who believes in the Son has eternal life. The one who rejects 194 the Son will not see life, but God’s wrath 195 remains 196 on him.
Acts 1:22
Context1:22 beginning from his baptism by John until the day he 197 was taken up from us – one of these must become a witness of his resurrection together with us.”
Acts 13:24-25
Context13:24 Before 198 Jesus 199 arrived, John 200 had proclaimed a baptism for repentance 201 to all the people of Israel. 13:25 But while John was completing his mission, 202 he said repeatedly, 203 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 204
Acts 19:3-4
Context19:3 So Paul 205 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 206 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 207 that is, in Jesus.”
[11:11] 1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 2 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.
[14:3] 3 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
[14:4] 4 tn The imperfect tense verb is here rendered with an iterative force.
[14:4] 5 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[14:5] 6 tn Here καί (kai) has not been translated.
[14:5] 7 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[14:5] 8 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
[14:7] 9 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 10 tn Grk “and being grieved, the king commanded.”
[14:10] 11 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 12 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 13 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:13] 14 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[16:14] 16 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[17:12] 17 tn Here καί (kai) has not been translated.
[21:25] 18 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[21:27] 19 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
[21:27] 20 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 21 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
[21:27] 22 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[21:27] 23 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
[21:32] 24 tn Here δέ (de) has not been translated.
[21:32] 25 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
[1:4] 27 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] 28 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.
[1:15] 29 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 30 sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.
[6:17] 31 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
[6:18] 32 tn The imperfect tense verb is here rendered with an iterative force.
[6:18] 33 sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[6:19] 34 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:20] 35 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
[6:20] 36 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[6:20] 37 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[6:20] 38 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
[6:20] 39 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
[6:20] 40 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
[6:21] 41 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:21] 42 tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”
[6:22] 43 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
[6:23] 44 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[6:23] 45 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[6:24] 46 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 47 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 48 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
[6:25] 49 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
[6:26] 50 tn Grk “and being deeply grieved, the king did not want.”
[6:27] 51 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:27] 52 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:29] 53 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:13] 54 tn The passive means that the prayer was heard by God.
[1:13] 55 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 56 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:14] 57 tn Grk “This will be joy and gladness.”
[1:14] 59 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 61 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 62 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:16] 63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 64 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] 65 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 66 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 67 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] 68 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 69 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] 70 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 71 tc Most
[1:76] 72 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] 73 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 74 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] 76 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] 77 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 78 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] 80 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] 81 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] 82 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] 84 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] 85 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 86 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] 88 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] 89 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 90 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] 91 tn In other words, “do not even begin to think this.”
[3:8] 92 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] 93 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] 94 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] 95 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 96 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 97 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] 98 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 99 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] 100 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] 101 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] 102 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] 103 tn Or “than you are ordered to.”
[3:14] 104 tn Grk “And soldiers.”
[3:14] 105 tn Grk “And what should we ourselves do?”
[3:14] 106 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] 107 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] 108 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] 109 tn Grk “pondered in their hearts.”
[3:15] 110 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 111 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:16] 112 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 113 tc A few
[3:16] 114 tn Grk “of whom I am not worthy.”
[3:16] 115 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] 116 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] 117 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] 118 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 119 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 120 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 121 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 122 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 123 sn See the note on tetrarch in 3:1.
[3:19] 124 tc Several
[3:19] 125 tn Or “immoralities.”
[1:6] 126 sn John refers to John the Baptist.
[1:7] 127 tn Grk “came for a testimony.”
[1:7] 128 tn Or “to bear witness.”
[1:8] 130 tn Or “to bear witness.”
[1:15] 131 sn John refers to John the Baptist.
[1:15] 132 tn Or “bore witness.”
[1:15] 133 tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:15] 134 tn Or “has a higher rank than I.”
[1:16] 135 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] 136 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] 137 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] 138 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] 139 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 140 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] 141 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] 143 sn John’s refers to John the Baptist.
[1:19] 145 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] 146 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] 147 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 148 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] 149 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:21] 150 tn Grk “What then?” (an idiom).
[1:21] 151 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] 152 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] 153 tn The words “Tell us” are not in the Greek but are implied.
[1:23] 154 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 155 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 156 sn A quotation from Isa 40:3.
[1:24] 157 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] 158 sn This is a parenthetical note by the author.
[1:25] 159 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] 160 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:26] 161 tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:27] 163 tn Grk “of whom I am not worthy.”
[1:27] 164 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] 165 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] 166 tn “River” is not in the Greek text but is supplied for clarity.
[1:29] 167 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 168 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] 169 tn Or “has a higher rank than I.”
[1:31] 171 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] 172 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] 173 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:32] 174 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] 175 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[1:32] 176 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] 177 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] 178 sn John refers to John the Baptist.
[1:35] 179 tn “There” is not in the Greek text but is implied by current English idiom.
[1:36] 180 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] 181 tn Grk “answered and said.”
[3:28] 182 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[3:29] 183 tn Grk “rejoices with joy” (an idiom).
[3:29] 184 tn Grk “Therefore this my joy is fulfilled.”
[3:30] 185 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
[3:31] 186 tn Or “is above all.”
[3:31] 187 tn Grk “speaks from the earth.”
[3:31] 188 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
[3:31] 189 tc Ì75 א* D Ë1 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 (Ì36vid,66 א2 A B L Ws Θ Ψ 083 086 Ë13 33 Ï lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.
[3:34] 191 tn That is, Christ.
[3:34] 192 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] 193 tn Grk “has given all things into his hand” (an idiom).
[3:36] 194 tn Or “refuses to believe,” or “disobeys.”
[3:36] 195 tn Or “anger because of evil,” or “punishment.”
[1:22] 197 tn Here the pronoun “he” refers to Jesus.
[13:24] 198 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
[13:24] 199 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
[13:24] 200 sn John refers here to John the Baptist.
[13:24] 201 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 203 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
[13:25] 204 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
[19:3] 205 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:3] 206 tn Grk “they said.”
[19:4] 207 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).