Lukas 3:3-6
Konteks3:3 He 1 went into all the region around the Jordan River, 2 preaching a baptism of repentance for the forgiveness of sins. 3
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 4 of one shouting in the wilderness: 5
‘Prepare the way for the Lord,
make 6 his paths straight.
3:5 Every valley will be filled, 7
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 8 will see the salvation of God.’” 9
Lukas 3:15-17
Konteks3:15 While the people were filled with anticipation 10 and they all wondered 11 whether perhaps John 12 could be the Christ, 13 3:16 John answered them all, 14 “I baptize you with water, 15 but one more powerful than I am is coming – I am not worthy 16 to untie the strap 17 of his sandals. He will baptize you with the Holy Spirit and fire. 18 3:17 His winnowing fork 19 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 20 but the chaff he will burn up with inextinguishable fire.” 21
[3:3] 1 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] 2 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 3 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] 5 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] 6 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] 7 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] 9 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).
[3:15] 10 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
[3:15] 11 tn Grk “pondered in their hearts.”
[3:15] 12 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 13 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:15] sn See the note on Christ in 2:11.
[3:16] 14 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 15 tc A few
[3:16] 16 tn Grk “of whom I am not worthy.”
[3:16] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
[3:16] 17 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] 18 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] 19 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] 20 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 21 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
