Lukas 2:34
Konteks2:34 Then 1 Simeon blessed them and said to his mother Mary, “Listen carefully: 2 This child 3 is destined to be the cause of the falling and rising 4 of many in Israel and to be a sign that will be rejected. 5
Lukas 3:16
Konteks3:16 John answered them all, 6 “I baptize you with water, 7 but one more powerful than I am is coming – I am not worthy 8 to untie the strap 9 of his sandals. He will baptize you with the Holy Spirit and fire. 10
Lukas 11:32
Konteks11:32 The people 11 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 12 – and now, 13 something greater than Jonah is here!
[2:34] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 3 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 4 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 5 tn Grk “and for a sign of contradiction.”
[3:16] 6 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 7 tc A few
[3:16] 8 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] 9 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] 10 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.
[11:32] 11 tn See the note on the word “people” in v. 31.
[11:32] 12 tn Grk “at the preaching of Jonah.”
[11:32] sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
