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Matius 3:13-17

Konteks
The Baptism of Jesus

3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. 1  3:14 But John 2  tried to prevent 3  him, saying, “I need to be baptized by you, and yet you come to me?” 3:15 So Jesus replied 4  to him, “Let it happen now, 5  for it is right for us to fulfill all righteousness.” Then John 6  yielded 7  to him. 3:16 After 8  Jesus was baptized, just as he was coming up out of the water, the 9  heavens 10  opened 11  and he saw the Spirit of God descending like a dove 12  and coming on him. 3:17 And 13  a voice from heaven said, 14  “This is my one dear Son; 15  in him 16  I take great delight.” 17 

Markus 1:9-11

Konteks
The Baptism and Temptation of Jesus

1:9 Now 18  in those days Jesus came from Nazareth 19  in Galilee and was baptized by John in the Jordan River. 20  1:10 And just as Jesus 21  was coming up out of the water, he saw the heavens 22  splitting apart and the Spirit descending on him like a dove. 23  1:11 And a voice came from heaven: “You are my one dear Son; 24  in you I take great delight.” 25 

Lukas 3:21

Konteks
The Baptism of Jesus

3:21 Now when 26  all the people were baptized, Jesus also was baptized. And while he was praying, 27  the heavens 28  opened,

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[3:13]  1 tn “River” is not in the Greek text but is supplied for clarity.

[3:14]  2 tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì96 א1 C Ds L W 0233 0250 Ë1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  3 tn The imperfect verb has been translated conatively.

[3:15]  4 tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  5 tn Grk “Permit now.”

[3:15]  6 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  7 tn Or “permitted him.”

[3:16]  8 tn Here δέ (de) has not been translated.

[3:16]  9 tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[3:16]  10 tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  11 tcαὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א1 C Ds L W 0233 Ë1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA27 includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  12 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.

[3:17]  13 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  14 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  15 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).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  16 tn Grk “in whom.”

[3:17]  17 tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[1:9]  18 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  19 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  20 tn “River” is not in the Greek text but is supplied for clarity.

[1:10]  21 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]  22 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]  23 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]  24 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]  25 tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[3:21]  26 tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[3:21]  27 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  28 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.



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