Matius 11:11

11:11 “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.

Matius 14:2-14

14:2 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.

The Feeding of the Five Thousand

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.

Matius 16:14

16:14 They answered, “Some say John the Baptist, others Elijah, ¹⁶  and others Jeremiah or one of the prophets.”

Matius 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 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.

Matius 21:25-27

21:25 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.

Matius 21:32

21:32 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.

Markus 1:4

1:4 In the wilderness ²⁶  John the baptizer ²⁷  began preaching a baptism of repentance for the forgiveness of sins. ²⁸ 

Markus 1:15

1:15 He ²⁹  said, “The time is fulfilled and the kingdom of God ³⁰  is near. Repent and believe the gospel!”

Markus 6:16-29

6:16 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.

Lukas 1:13-17

1:13 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.”

Lukas 1:76

1:76 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 

Lukas 3:2-20

3:2 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.

Yohanes 1:6-8

1:6 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.

Yohanes 1:15-36

1:15 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 

The Testimony of John the Baptist

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 

Yohanes 3:27-36

3:27 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.

Kisah Para Rasul 1:22

1:22 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.”

Kisah Para Rasul 13:24-25

13:24 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 

Kisah Para Rasul 19:3-4

19:3 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 Ë^1,13 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.”

[14:9]  sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.

[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.

[14:13]  ¹⁵ tn Or “cities.”

[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”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[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]  ²⁶ tn Or “desert.”

[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 mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[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 ˹ 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 Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 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]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[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.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:14]  ⁵⁷ tn Grk “This will be joy and gladness.”

[1:14]  ⁵⁸ tn Or “because of.”

[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]  ⁶⁰ tn Grk “before.”

[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.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[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 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]  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.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[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 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]  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.

[3:2]  ⁷⁵ tn Or “desert.”

[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]  ⁷⁹ tn Or “A voice.”

[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]  ⁸³ tn Grk “all flesh.”

[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]  ⁸⁷ tn Or “snakes.”

[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]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[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]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[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.”

[3:15]  sn See the note on Christ in 2:11.

[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 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]  ¹¹⁴ 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]  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 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]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[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]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ¹²⁸ tn Or “to bear witness.”

[1:7]  ¹²⁹ tn Grk “all.”

[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).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[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 mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[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]  ¹⁴² tn Grk “is.”

[1:19]  ¹⁴³ sn John’s refers to John the Baptist.

[1:19]  ¹⁴⁴ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[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* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[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”).

[1:20]  sn “I am not the Christ.” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however – but Luke 3:15 indicates some wondered. Concerning the Christ, the term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[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”).

[1:25]  sn See the note on Christ in 1:20.

[1:26]  ¹⁶¹ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ¹⁶² tn Or “know.”

[1:27]  ¹⁶³ tn Grk “of whom I am not worthy.”

[1:27]  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.

[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 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]  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]  ¹⁷⁰ tn Or “know.”

[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 {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.”

[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”).

[3:28]  sn See the note on Christ in 1:20.

[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 ˹ 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.

[3:31]  tn Or “is above all.”

[3:33]  ¹⁹⁰ tn Or “is true.”

[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.”

[3:36]  ¹⁹⁶ tn Or “resides.”

[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]  ²⁰² tn Or “task.”

[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).