Matthew 3:1-12

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ¹  of Judea proclaiming, 3:2 “Repent, ²  for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: ³ 

“The voice ⁴  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ⁵  his paths straight.’” ⁶ 

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. ⁷  3:5 Then people from Jerusalem, ⁸  as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them ⁹  in the Jordan River as they confessed their sins.

3:7 But when he saw many Pharisees ¹⁰  and Sadducees ¹¹  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 ¹²  that proves your ¹³  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 ¹⁴  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 ¹⁵  to carry his sandals. He will baptize you with the Holy Spirit and fire. ¹⁶  3:12 His winnowing fork ¹⁷  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ¹⁸  but the chaff he will burn up with inextinguishable fire.” ¹⁹ 

Matthew 11:7-15

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ²⁰  to see? A reed shaken by the wind? ²¹  11:8 What ²²  did you go out to see? A man dressed in fancy clothes? ²³  Look, those who wear fancy clothes are in the homes of kings! ²⁴  11:9 What did you go out to see? A prophet? Yes, I tell you, and more ²⁵  than a prophet. 11:10 This is the one about whom it is written:

‘Look, I am sending my messenger ahead of you, ²⁶ 

who will prepare your way before you.’ ²⁷ 

11:11 “I tell you the truth, ²⁸  among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least ²⁹  in the kingdom of heaven is greater than he is. 11:12 From ³⁰  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ³¹  11:13 For all the prophets and the law prophesied until John appeared. ³²  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! ³³ 

Matthew 17:12-13

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ³⁴  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.

Mark 1:1-11

The Ministry of John the Baptist

1:1 The beginning of the gospel ³⁵  of Jesus Christ, ³⁶  the Son of God. ³⁷  1:2 As it is written in Isaiah the prophet, ³⁸ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ³⁹ 

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ⁴⁰  his paths straight.’” ⁴¹ 

1:4 In the wilderness ⁴²  John the baptizer ⁴³  began preaching a baptism of repentance for the forgiveness of sins. ⁴⁴  1:5 People ⁴⁵  from the whole Judean countryside and all of Jerusalem ⁴⁶  were going out to him, and he was baptizing them ⁴⁷  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. ⁴⁸  1:7 He proclaimed, ⁴⁹  “One more powerful than I am is coming after me; I am not worthy ⁵⁰  to bend down and untie the strap ⁵¹  of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now ⁵²  in those days Jesus came from Nazareth ⁵³  in Galilee and was baptized by John in the Jordan River. ⁵⁴  1:10 And just as Jesus ⁵⁵  was coming up out of the water, he saw the heavens ⁵⁶  splitting apart and the Spirit descending on him like a dove. ⁵⁷  1:11 And a voice came from heaven: “You are my one dear Son; ⁵⁸  in you I take great delight.” ⁵⁹ 

Mark 11:27-33

The Authority of Jesus

11:27 They came again to Jerusalem. ⁶⁰  While Jesus ⁶¹  was walking in the temple courts, ⁶²  the chief priests, the experts in the law, ⁶³  and the elders came up to him 11:28 and said, “By what authority ⁶⁴  are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things: 11:30 John’s baptism – was it from heaven or from people? ⁶⁵  Answer me.” 11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet). 11:33 So ⁶⁶  they answered Jesus, ⁶⁷  “We don’t know.” ⁶⁸  Then Jesus said to them, “Neither will I tell you ⁶⁹  by what authority ⁷⁰  I am doing these things.”

Luke 1:11-17

1:11 An ⁷¹  angel of the Lord, ⁷²  standing on the right side of the altar of incense, appeared ⁷³  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ⁷⁴  was seized with fear. ⁷⁵  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ⁷⁶  and your wife Elizabeth will bear you a son; you ⁷⁷  will name him John. ⁷⁸  1:14 Joy and gladness will come ⁷⁹  to you, and many will rejoice at ⁸⁰  his birth, ⁸¹  1:15 for he will be great in the sight of ⁸²  the Lord. He ⁸³  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁸⁴  1:16 He ⁸⁵  will turn ⁸⁶  many of the people ⁸⁷  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ⁸⁸  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, ⁸⁹  to make ready for the Lord a people prepared for him.”

Luke 1:67-80

Zechariah’s Praise and Prediction

1:67 Then ⁹⁰  his father Zechariah was filled with the Holy Spirit and prophesied, ⁹¹ 

1:68 “Blessed ⁹²  be the Lord God of Israel,

because he has come to help ⁹³  and has redeemed ⁹⁴  his people.

1:69 For ⁹⁵  he has raised up ⁹⁶  a horn of salvation ⁹⁷  for us in the house of his servant David, ⁹⁸ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ⁹⁹ 

1:71 that we should be saved ¹⁰⁰  from our enemies, ¹⁰¹ 

and from the hand of all who hate us.

1:72 He has done this ¹⁰²  to show mercy ¹⁰³  to our ancestors, ¹⁰⁴ 

and to remember his holy covenant ¹⁰⁵  –

1:73 the oath ¹⁰⁶  that he swore to our ancestor ¹⁰⁷  Abraham.

This oath grants ¹⁰⁸ 

1:74 that we, being rescued from the hand of our ¹⁰⁹  enemies,

may serve him without fear, ¹¹⁰ 

1:75 in holiness and righteousness ¹¹¹  before him for as long as we live. ¹¹² 

1:76 And you, child, ¹¹³  will be called the prophet ¹¹⁴  of the Most High. ¹¹⁵ 

For you will go before ¹¹⁶  the Lord to prepare his ways, ¹¹⁷ 

1:77 to give his people knowledge of salvation ¹¹⁸  through the forgiveness ¹¹⁹  of their sins.

1:78 Because of ¹²⁰  our God’s tender mercy ¹²¹ 

the dawn ¹²²  will break ¹²³  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ¹²⁴ 

to guide our feet into the way ¹²⁵  of peace.”

1:80 And the child kept growing ¹²⁶  and becoming strong ¹²⁷  in spirit, and he was in the wilderness ¹²⁸  until the day he was revealed ¹²⁹  to Israel.

Luke 3:2-20

3:2 during the high priesthood ¹³⁰  of Annas and Caiaphas, the word ¹³¹  of God came to John the son of Zechariah in the wilderness. ¹³²  3:3 He ¹³³  went into all the region around the Jordan River, ¹³⁴  preaching a baptism of repentance for the forgiveness of sins. ¹³⁵ 

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

“The voice ¹³⁶  of one shouting in the wilderness: ¹³⁷ 

‘Prepare the way for the Lord,

make ¹³⁸  his paths straight.

3:5 Every valley will be filled, ¹³⁹ 

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 ¹⁴⁰  will see the salvation of God.’” ¹⁴¹ 

3:7 So John ¹⁴²  said to the crowds ¹⁴³  that came out to be baptized by him, “You offspring of vipers! ¹⁴⁴  Who warned you to flee ¹⁴⁵  from the coming wrath? 3:8 Therefore produce ¹⁴⁶  fruit ¹⁴⁷  that proves your repentance, and don’t begin to say ¹⁴⁸  to yourselves, ‘We have Abraham as our father.’ ¹⁴⁹  For I tell you that God can raise up children for Abraham from these stones! ¹⁵⁰  3:9 Even now the ax is laid at the root of the trees, ¹⁵¹  and every tree that does not produce good fruit will be ¹⁵²  cut down and thrown into the fire.”

3:10 So ¹⁵³  the crowds were asking ¹⁵⁴  him, “What then should we do?” 3:11 John ¹⁵⁵  answered them, ¹⁵⁶  “The person who has two tunics ¹⁵⁷  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ¹⁵⁸  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ¹⁵⁹  than you are required to.” ¹⁶⁰  3:14 Then some soldiers ¹⁶¹  also asked him, “And as for us – what should we do?” ¹⁶²  He told them, “Take money from no one by violence ¹⁶³  or by false accusation, ¹⁶⁴  and be content with your pay.”

3:15 While the people were filled with anticipation ¹⁶⁵  and they all wondered ¹⁶⁶  whether perhaps John ¹⁶⁷  could be the Christ, ¹⁶⁸  3:16 John answered them all, ¹⁶⁹  “I baptize you with water, ¹⁷⁰  but one more powerful than I am is coming – I am not worthy ¹⁷¹  to untie the strap ¹⁷²  of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁷³  3:17 His winnowing fork ¹⁷⁴  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ¹⁷⁵  but the chaff he will burn up with inextinguishable fire.” ¹⁷⁶ 

3:18 And in this way, ¹⁷⁷  with many other exhortations, John ¹⁷⁸  proclaimed good news to the people. 3:19 But when John rebuked Herod ¹⁷⁹  the tetrarch ¹⁸⁰  because of Herodias, his brother’s wife, ¹⁸¹  and because of all the evil deeds ¹⁸²  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

Luke 7:28-35

7:28 I tell you, among those born of women no one is greater ¹⁸³  than John. ¹⁸⁴  Yet the one who is least ¹⁸⁵  in the kingdom of God ¹⁸⁶  is greater than he is.” 7:29 (Now ¹⁸⁷  all the people who heard this, even the tax collectors, ¹⁸⁸  acknowledged ¹⁸⁹  God’s justice, because they had been baptized ¹⁹⁰  with John’s baptism. 7:30 However, the Pharisees ¹⁹¹  and the experts in religious law ¹⁹²  rejected God’s purpose ¹⁹³  for themselves, because they had not been baptized ¹⁹⁴  by John. ¹⁹⁵ ) ¹⁹⁶ 

7:31 “To what then should I compare the people ¹⁹⁷  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁹⁸ 

‘We played the flute for you, yet you did not dance; ¹⁹⁹ 

we wailed in mourning, ²⁰⁰  yet you did not weep.’

7:33 For John the Baptist has come ²⁰¹  eating no bread and drinking no wine, ²⁰²  and you say, ‘He has a demon!’ ²⁰³  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ²⁰⁴  a glutton and a drunk, a friend of tax collectors and sinners!’ ²⁰⁵  7:35 But wisdom is vindicated ²⁰⁶  by all her children.” ²⁰⁷ 

John 1:6

1:6 A man came, sent from God, whose name was John. ²⁰⁸ 

John 1:15

1:15 John ²⁰⁹  testified ²¹⁰  about him and shouted out, ²¹¹  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ²¹²  because he existed before me.’”

John 1:25-34

1:25 So they asked John, ²¹³  “Why then are you baptizing if you are not the Christ, ²¹⁴  nor Elijah, nor the Prophet?”

1:26 John answered them, ²¹⁵  “I baptize with water. Among you stands one whom you do not recognize, ²¹⁶  1:27 who is coming after me. I am not worthy ²¹⁷  to untie the strap ²¹⁸  of his sandal!” 1:28 These things happened in Bethany ²¹⁹  across the Jordan River ²²⁰  where John was baptizing.

1:29 On the next day John ²²¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²²²  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, ²²³  because he existed before me.’ 1:31 I did not recognize ²²⁴  him, but I came baptizing with water so that he could be revealed to Israel.” ²²⁵ 

1:32 Then ²²⁶  John testified, ²²⁷  “I saw the Spirit descending like a dove ²²⁸  from heaven, ²²⁹  and it remained on him. ²³⁰  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.” ²³¹ 

John 3:26-36

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ²³²  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

3:27 John replied, ²³³  “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,’ ²³⁴  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 ²³⁵  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ²³⁶  3:30 He must become more important while I become less important.” ²³⁷ 

3:31 The one who comes from above is superior to all. ²³⁸  The one who is from the earth belongs to the earth and speaks about earthly things. ²³⁹  The one who comes from heaven ²⁴⁰  is superior to all. ²⁴¹  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. ²⁴²  3:34 For the one whom God has sent ²⁴³  speaks the words of God, for he does not give the Spirit sparingly. ²⁴⁴  3:35 The Father loves the Son and has placed all things under his authority. ²⁴⁵  3:36 The one who believes in the Son has eternal life. The one who rejects ²⁴⁶  the Son will not see life, but God’s wrath ²⁴⁷  remains ²⁴⁸  on him.

[3:1]  ¹ tn Or “desert.”

[3:2]  ² 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]  ³ 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]  ⁴ tn Or “A voice.”

[3:3]  ⁵ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁶ sn A quotation from Isa 40:3.

[3:4]  ⁷ 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]  ⁸ tn Grk “Then Jerusalem.”

[3:6]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “fruit worthy of.”

[3:10]  ¹⁴ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[3:11]  ¹⁵ tn Grk “of whom I am not worthy.”

[3:11]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ¹⁹ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[11:7]  ²⁰ tn Or “desert.”

[11:7]  ²¹ 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]  ²² 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]  ²³ 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.

[11:8]  ²⁴ tn Or “palaces.”

[11:9]  ²⁵ 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]  ²⁶ tn Grk “before your face” (an idiom).

[11:10]  ²⁷ 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]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ²⁹ 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]  ³⁰ tn Here δέ (de) has not been translated.

[11:12]  ³¹ 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]  ³² tn The word “appeared” is not in the Greek text, but is implied.

[11:15]  ³³ 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).

[17:12]  ³⁴ tn Here καί (kai) has not been translated.

[1:1]  ³⁵ sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).

[1:1]  ³⁶ tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.

[1:1]  ³⁷ tc א* Θ 28 l2211 pc sa^ms Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë^1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT mss, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation.

[1:2]  ³⁸ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ³⁹ 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]  ⁴⁰ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ⁴¹ sn A quotation from Isa 40:3.

[1:4]  ⁴² tn Or “desert.”

[1:4]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁵⁰ tn Grk “of whom I am not worthy.”

[1:7]  ⁵¹ 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.

[1:9]  ⁵² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ⁵³ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ⁵⁴ tn “River” is not in the Greek text but is supplied for clarity.

[1:10]  ⁵⁵ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ⁵⁶ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ⁵⁷ 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.

[1:11]  ⁵⁸ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ⁵⁹ tn Or “with you I am well pleased.”

[11:27]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ⁶² tn Grk “the temple.”

[11:27]  ⁶³ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:28]  ⁶⁴ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[11:30]  ⁶⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[11:33]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ⁶⁷ tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

[11:33]  ⁶⁸ 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 Mark 11:27-33 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.

[11:33]  ⁶⁹ 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.

[11:33]  ⁷⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[1:11]  ⁷¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ⁷² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ⁷³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ⁷⁴ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ⁷⁵ tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:13]  ⁷⁶ tn The passive means that the prayer was heard by God.

[1:13]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ tn Grk “This will be joy and gladness.”

[1:14]  ⁸⁰ tn Or “because of.”

[1:14]  ⁸¹ 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]  ⁸² tn Grk “before.”

[1:15]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ⁸⁶ 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]  ⁸⁷ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ⁸⁸ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁸⁹ 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.

[1:67]  ⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ⁹¹ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:68]  ⁹² sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ⁹³ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ⁹⁴ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:69]  ⁹⁵ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁹⁶ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁹⁷ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁹⁸ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ⁹⁹ tn Grk “from the ages,” “from eternity.”

[1:71]  ¹⁰⁰ tn Grk “from long ago, salvation.”

[1:71]  ¹⁰¹ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ¹⁰² tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ¹⁰³ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ¹⁰⁴ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ¹⁰⁵ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ¹⁰⁶ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ¹⁰⁷ tn Or “forefather”; Grk “father.”

[1:73]  ¹⁰⁸ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ¹⁰⁹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹¹⁰ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ¹¹¹ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ¹¹² tn Grk “all our days.”

[1:76]  ¹¹³ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹¹⁴ 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]  ¹¹⁵ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹¹⁶ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹¹⁷ 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.

[1:77]  ¹¹⁸ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹¹⁹ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ¹²⁰ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ¹²¹ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ¹²² sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ¹²³ tn Grk “shall visit us.”

[1:79]  ¹²⁴ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹²⁵ tn Or “the path.”

[1:80]  ¹²⁶ tn This verb is imperfect.

[1:80]  ¹²⁷ tn This verb is also imperfect.

[1:80]  ¹²⁸ tn Or “desert.”

[1:80]  ¹²⁹ tn Grk “until the day of his revealing.”

[3:2]  ¹³⁰ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ¹³¹ 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.

[3:2]  ¹³² tn Or “desert.”

[3:3]  ¹³³ 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]  ¹³⁴ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ¹³⁵ 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]  ¹³⁶ tn Or “A voice.”

[3:4]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ tn Grk “all flesh.”

[3:6]  ¹⁴¹ 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]  ¹⁴² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ¹⁴³ 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]  ¹⁴⁴ tn Or “snakes.”

[3:7]  ¹⁴⁵ 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]  ¹⁴⁶ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁴⁷ 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]  ¹⁴⁸ tn In other words, “do not even begin to think this.”

[3:8]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:10]  ¹⁵³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ¹⁵⁴ 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]  ¹⁵⁵ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  ¹⁶⁰ tn Or “than you are ordered to.”

[3:14]  ¹⁶¹ tn Grk “And soldiers.”

[3:14]  ¹⁶² tn Grk “And what should we ourselves do?”

[3:14]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ¹⁶⁶ tn Grk “pondered in their hearts.”

[3:15]  ¹⁶⁷ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁶⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:16]  ¹⁶⁹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹⁷⁰ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ¹⁷¹ tn Grk “of whom I am not worthy.”

[3:16]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ¹⁷⁶ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:18]  ¹⁷⁷ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ¹⁷⁸ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:19]  ¹⁷⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹⁸⁰ sn See the note on tetrarch in 3:1.

[3:19]  ¹⁸¹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ¹⁸² tn Or “immoralities.”

[7:28]  ¹⁸³ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹⁸⁴ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹⁸⁵ 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.

[7:28]  ¹⁸⁶ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ¹⁸⁷ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁸⁸ sn See the note on tax collectors in 3:12.

[7:29]  ¹⁸⁹ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ¹⁹⁰ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ¹⁹¹ sn See the note on Pharisees in 5:17.

[7:30]  ¹⁹² tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹⁹³ tn Or “plan.”

[7:30]  ¹⁹⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ¹⁹⁵ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹⁹⁶ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ¹⁹⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ¹⁹⁸ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹⁹⁹ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) 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.

[7:32]  ²⁰⁰ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ²⁰¹ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ²⁰² tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ²⁰³ 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.

[7:34]  ²⁰⁴ tn Grk “Behold a man.”

[7:34]  ²⁰⁵ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ²⁰⁶ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ²⁰⁷ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[1:6]  ²⁰⁸ sn John refers to John the Baptist.

[1:15]  ²⁰⁹ sn John refers to John the Baptist.

[1:15]  ²¹⁰ tn Or “bore witness.”

[1:15]  ²¹¹ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ²¹² tn Or “has a higher rank than I.”

[1:25]  ²¹³ 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]  ²¹⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:26]  ²¹⁵ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ²¹⁶ tn Or “know.”

[1:27]  ²¹⁷ tn Grk “of whom I am not worthy.”

[1:27]  ²¹⁸ 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]  ²¹⁹ tc Many witnesses ([א²] C² K T Ψ^c 083 Ë^1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì^66,75 A B C* L W^s Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.

[1:28]  ²²⁰ tn “River” is not in the Greek text but is supplied for clarity.

[1:29]  ²²¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ²²² 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]  ²²³ tn Or “has a higher rank than I.”

[1:31]  ²²⁴ tn Or “know.”

[1:31]  ²²⁵ 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]  ²²⁶ 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]  ²²⁷ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ²²⁸ 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]  ²²⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ²³⁰ 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]  ²³¹ tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì^66,75 A B C L Θ Ψ 0233^vid Ë^1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {Ì⁵} (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what Ì⁵ read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony Ì^106vid b e ff^2* sy^s,c also support this reading. ̹⁰⁶ is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff^2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegw) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”

[3:26]  ²³² tn “River” is not in the Greek text but is supplied for clarity.

[3:27]  ²³³ tn Grk “answered and said.”

[3:28]  ²³⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:29]  ²³⁵ tn Grk “rejoices with joy” (an idiom).

[3:29]  ²³⁶ tn Grk “Therefore this my joy is fulfilled.”

[3:30]  ²³⁷ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[3:31]  ²³⁸ tn Or “is above all.”

[3:31]  ²³⁹ tn Grk “speaks from the earth.”

[3:31]  ²⁴⁰ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ²⁴¹ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:33]  ²⁴² tn Or “is true.”

[3:34]  ²⁴³ tn That is, Christ.

[3:34]  ²⁴⁴ 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]  ²⁴⁵ tn Grk “has given all things into his hand” (an idiom).

[3:36]  ²⁴⁶ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ²⁴⁷ tn Or “anger because of evil,” or “punishment.”

[3:36]  ²⁴⁸ tn Or “resides.”