John the Baptist's Call to Repentance
Luke 3:1-20
Luke.3.1 - Details
Original Text
Morphology
- Εν: PREP
- ετει: NOUN,dat,sg,n
- δε: CONJ
- πεντεκαιδεκατω: NUM,dat,sg,n
- της: ART,gen,sg,f
- ηγεμονιας: NOUN,gen,sg,f
- Τιβεριου: NOUN,gen,sg,m
- Καισαρος: NOUN,gen,sg,m
- ηγεμονευοντος: VERB,pres,act,ptc,gen,m,sg
- Ποντιου: NOUN,gen,sg,m
- Πιλατου: NOUN,gen,sg,m
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
- και: CONJ
- τετρααρχουντος: VERB,pres,act,ptc,gen,m,sg
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- Ηρωδου: NOUN,gen,sg,m
- Φιλιππου: NOUN,gen,sg,m
- δε: CONJ
- του: ART,gen,sg,n
- αδελφου: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
- τετρααρχουντος: VERB,pres,act,ptc,gen,m,sg
- της: ART,gen,sg,f
- Ιτουραιας: NOUN,gen,sg,f
- και: CONJ
- Τραχωνιτιδος: NOUN,gen,sg,f
- χωρας: NOUN,gen,sg,f
- και: CONJ
- Λυσανιου: NOUN,gen,sg,m
- της: ART,gen,sg,f
- Αβιληνης: NOUN,gen,sg,f
- τετρααρχουντος: VERB,pres,act,ptc,gen,m,sg
Parallels
- Matthew 14:1-2 (verbal): Mentions 'Herod the tetrarch' (Herod Antipas) ruling Galilee—the same Herod listed by Luke as a regional ruler, linking the Gospel narratives about Jesus and John the Baptist to the same political figure.
- Mark 6:14 (verbal): Refers to 'Herod the tetrarch' in the context of reports about Jesus and John the Baptist; parallels Luke's naming of Herod as tetrarch of Galilee and situates events under the same provincial authority.
- John 18:28-19:16 (verbal): Records Pontius Pilate functioning as the Roman governor who adjudicates Jesus' trial; Luke 3:1 likewise names Pilate as governor of Judea, providing the same Roman official as chronological and political context.
- Acts 4:27 (thematic): The early Christian prayer explicitly mentions 'Herod and Pontius Pilate' acting together against Jesus—echoing Luke's identification of these rulers and highlighting their role in the passion narrative (Acts is Luke's sequel).
- Luke 2:1 (structural): Another Lucan dating formula that uses imperial chronology ('in those days a decree went out from Caesar Augustus'); parallels 3:1's use of Roman rulers (Tiberius Caesar) to situate events historically.
Alternative generated candidates
- In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene,
- In the fifteenth year of the reign of Tiberius Caesar—Pontius Pilate being governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Trachonitis, and Lysanias tetrarch of Abilene—while the high priests were Annas and Caiaphas,
Luke.3.2 - Details
Original Text
Morphology
- επι: PREP
- αρχιερεως: NOUN,gen,sg,m
- Αννα: NOUN,gen,sg,m
- και: CONJ
- Καιαφα: NOUN,gen,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- ρημα: NOUN,acc,sg,n
- θεου: NOUN,gen,sg,m
- επι: PREP
- Ιωαννην: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- Ζαχαριου: NOUN,gen,sg,m
- υιον: NOUN,acc,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- ερημω: NOUN,dat,sg,f
Parallels
- Luke 1:5 (verbal): Identifies Zechariah as John’s father and places John in a priestly/Zechariah tradition—connects with Luke 3:2’s reference to 'John son of Zechariah.'
- Matthew 3:1-3 (thematic): John’s ministry in the wilderness and call to prepare the way of the Lord parallels Luke’s note that the word of God came to John in the wilderness.
- Mark 1:2-4 (thematic): Marks link of John the Baptist with prophetic fulfillment and his wilderness role mirrors Luke’s portrayal of the divine word coming to John in the desert.
- Isaiah 40:3 (quotation): The prophetic 'voice crying in the wilderness' is quoted in the baptismal tradition (cf. Luke 3:4) and is a canonical source for understanding John’s wilderness vocation referenced in Luke 3:2.
- Acts 4:6 (verbal): Names Annas and Caiaphas together in a Jewish ruling context, corroborating Luke’s historical dating by naming these high priests when the word came to John.
Alternative generated candidates
- during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.
- the word of God came to John son of Zechariah in the wilderness.
Luke.3.3 - Details
Original Text
Morphology
- και: CONJ
- ηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- πασαν: ADJ,acc,sg,f
- περιχωρον: NOUN,acc,sg,f
- του: ART,gen,sg,n
- Ιορδανου: NOUN,gen,sg,m
- κηρυσσων: PART,pres,act,nom,sg,m
- βαπτισμα: NOUN,acc,sg,n
- μετανοιας: NOUN,gen,sg,f
- εις: PREP
- αφεσιν: NOUN,acc,sg,f
- αμαρτιων: NOUN,gen,pl,f
Parallels
- Mark 1:4 (verbal): Very close verbal parallel: John is described as preaching a baptism of repentance for the forgiveness (remission) of sins.
- Matthew 3:1-6 (verbal): Matthew's account of John the Baptist contains the same preaching of repentance and baptism and the cleansing/forgiveness of sins, set in the Jordan/wilderness context.
- John 1:28 (structural): Reports the location of John's baptizing 'beyond the Jordan' (Bethany/Bethabara), linking John’s ministry and baptismal activity in the Jordan region.
- Acts 2:38 (thematic): Peter's call to 'repent and be baptized... for the forgiveness of your sins' echoes Luke 3:3’s association of baptism with repentance and the removal of sins.
- Acts 19:4 (allusion): Paul quotes/describes John’s ministry as 'a baptism of repentance,' explicitly connecting later apostolic teaching about baptism to John's message.
Alternative generated candidates
- He went into all the district about the Jordan, proclaiming a baptism of repentance for the forgiveness of sins.
- And he went into all the region about the Jordan, proclaiming a baptism of repentance for the forgiveness of sins.
Luke.3.4 - Details
Original Text
Morphology
- ως: ADV
- γεγραπται: VERB,perf,pass,ind,3,sg
- εν: PREP
- βιβλω: NOUN,dat,sg,f
- λογων: NOUN,gen,pl,m
- Ησαιου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- προφητου·Φωνη: NOUN,nom,sg,f
- βοωντος: PTCP,pres,act,gen,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- ερημω·Ετοιμασατε: NOUN,dat,sg,f; VERB,aor,act,imp,2,pl
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- κυριου: NOUN,gen,sg,m
- ευθειας: ADJ,acc,pl,f
- ποιειτε: VERB,pres,act,imp,2,pl
- τας: ART,acc,pl,f
- τριβους: NOUN,acc,pl,f
- αυτου: PRON,gen,sg,m
Parallels
- Isaiah 40:3 (quotation): The direct source quoted by Luke: 'A voice cries: In the wilderness prepare the way of the Lord...' (Luke cites the LXX wording of Isaiah 40:3).
- Matthew 3:3 (verbal): Matthew repeats the same Isaiah citation to introduce John the Baptist, using nearly identical wording to Luke's quotation.
- Mark 1:2-3 (quotation): Mark combines Malachi 3:1 with Isaiah 40:3 to present the prophetic announcement of the forerunner who will prepare the Lord's way, paralleling Luke's use of Isaiah.
- John 1:23 (quotation): John records John the Baptist's self-identification as 'the voice of one crying in the wilderness,' explicitly citing Isaiah 40:3 and echoing the same preparatory theme found in Luke 3:4.
Alternative generated candidates
- As it is written in the book of the words of Isaiah the prophet: 'A voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight;'
- As it is written in the book of the words of Isaiah the prophet: 'A voice of one crying in the wilderness: Prepare the way of the Lord; make his paths straight.'
Luke.3.5 - Details
Original Text
Morphology
- πασα: ADJ,nom,sg,f
- φαραγξ: NOUN,nom,sg,f
- πληρωθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- παν: ADJ,nom,sg,n
- ορος: NOUN,acc,sg,n
- και: CONJ
- βουνος: NOUN,nom,sg,m
- ταπεινωθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- εσται: VERB,fut,mid,ind,3,sg
- τα: ART,acc,pl,n
- σκολια: ADJ,nom,pl,n
- εις: PREP
- ευθειαν: NOUN,acc,sg,f
- και: CONJ
- αι: ART,nom,pl,f
- τραχειαι: ADJ,nom,pl,f
- εις: PREP
- οδους: NOUN,acc,pl,f
- λειας·: ADJ,acc,pl,f
Parallels
- Isaiah 40:4 (quotation): Direct source of the language — 'every valley shall be filled, and every mountain and hill shall be brought low; the crooked made straight, and the rough ways made smooth.'
- Isaiah 40:3-5 (structural): Luke 3:4-6 closely follows this larger Isaiah oracle about preparing the way of the Lord (context for v.5's imagery).
- Mark 1:3 (quotation): Mark cites the same Isaianic passage ('Prepare the way... make straight the paths') in the context of John the Baptist.
- Matthew 3:3 (quotation): Matthew attributes to John the Baptist the Isaiah passage about preparing the way and making straight paths (parallel baptismal context).
- John 1:23 (allusion): John the Baptist cites Isaiah ('I am the voice of one crying in the wilderness...') echoing the preparatory imagery of straightening the Lord's way.
Alternative generated candidates
- 'every valley shall be filled, and every mountain and hill brought low; the crooked shall be made straight, and the rough ways smooth;'
- Every valley shall be filled, and every mountain and hill shall be brought low; the crooked shall become straight, and the rough ways smooth;
Luke.3.6 - Details
Original Text
Morphology
- και: CONJ
- οψεται: VERB,fut,mid,ind,3,sg
- πασα: ADJ,nom,sg,f
- σαρξ: NOUN,nom,sg,f
- το: ART,acc,sg,n
- σωτηριον: NOUN,nom,sg,n
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Isaiah 40:5 (quotation): Luke 3:6 directly echoes/quotes Isaiah 40:5 (LXX): 'and all flesh shall see the salvation of God,' forming part of the Isaiah passage Luke cites to prepare the way.
- Isaiah 52:10 (thematic): Isaiah 52:10 (and LXX parallels) says 'all the ends of the earth shall see the salvation of our God,' a thematically parallel proclamation of the universal visibility of God's salvation.
- Acts 13:47 (allusion): Paul appeals to Isaiah's mission language—'to bring salvation to the ends of the earth'—applying the same universal salvific horizon that Luke 3:6 announces.
- John 12:32 (thematic): Jesus' statement 'I, when I am lifted up, will draw all people to myself' expresses a comparable universal scope of salvation to 'all flesh shall see the salvation of God.'
Alternative generated candidates
- and all flesh shall see the salvation of God.
- and all flesh shall see the salvation of God.
Luke.3.7 - Details
Original Text
Morphology
- Ελεγεν: VERB,impf,act,ind,3,sg
- ουν: CONJ
- τοις: ART,dat,pl,n
- εκπορευομενοις: PART,pres,mp,dat,pl,m
- οχλοις: NOUN,dat,pl,m
- βαπτισθηναι: VERB,aor,pass,inf
- υπ᾽αυτου·Γεννηματα: PREP+NOUN,nom,pl,n
- εχιδνων: NOUN,gen,pl,f
- τις: PRON,nom,sg,?
- υπεδειξεν: VERB,aor,act,ind,3,sg
- υμιν: PRON,dat,pl,2
- φυγειν: VERB,pres,act,inf
- απο: PREP
- της: ART,gen,sg,f
- μελλουσης: VERB,pres,act,part,gen,sg,f
- οργης: NOUN,gen,sg,f
Parallels
- Matthew 3:7 (verbal): Near-verbatim parallel in Matthew’s account of John the Baptist: he addresses the crowds as 'brood of vipers' and warns them to flee the coming wrath.
- Matthew 3:8 (structural): Immediate contextual parallel to Luke 3:7/Matt 3:7—both verses continue John’s call to repentance with the demand to 'produce fruit worthy of repentance.'
- Matthew 12:34 (verbal): Jesus later uses the same epithet 'generation of vipers' to condemn the Pharisees and scribes, echoing John’s harsh denunciatory language.
- Matthew 23:33 (verbal): In the 'Seven Woes' Jesus calls the leaders 'serpents' and 'brood of vipers,' a verbal and thematic echo of John’s imagery linking hypocrisy and imminent judgment.
Alternative generated candidates
- He said therefore to the crowds who came out to be baptized by him, 'You brood of vipers! Who warned you to flee from the wrath to come?'
- He said therefore to the crowds that came out to be baptized by him, 'You brood of vipers! Who warned you to flee from the wrath to come?'
Luke.3.8 - Details
Original Text
Morphology
- ποιησατε: VERB,aor,act,imp,2,pl
- ουν: CONJ
- καρπους: NOUN,acc,pl,m
- αξιους: ADJ,acc,pl,m
- της: ART,gen,sg,f
- μετανοιας·και: NOUN,gen,sg,f
- μη: PART
- αρξησθε: VERB,pres,mid,imp,2,pl
- λεγειν: VERB,pres,act,inf
- εν: PREP
- εαυτοις·Πατερα: PRON,dat,pl
- εχομεν: VERB,pres,act,ind,1,pl
- τον: ART,acc,sg,m
- Αβρααμ: NOUN,nom,sg,m
- λεγω: VERB,pres,act,ind,1,sg
- γαρ: PART
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- δυναται: VERB,pres,mid,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- εκ: PREP
- των: ART,gen,pl,m
- λιθων: NOUN,gen,pl,m
- τουτων: PRON,gen,pl,m
- εγειραι: VERB,pres,act,inf
- τεκνα: NOUN,acc,pl,neut
- τω: ART,dat,sg,m
- Αβρααμ: NOUN,nom,sg,m
Parallels
- Matthew 3:8-9 (verbal): Almost identical wording in John the Baptist’s speech: calls for ‘fruits worthy of repentance’ and warns that having Abraham as ancestor is no guarantee, for God can raise children from stones.
- John 8:33-39 (thematic): Jewish interlocutors claim descent from Abraham as ground for status; Jesus counters by redefining true children of Abraham in terms of doing Abraham’s works/being of Abraham’s faith.
- Galatians 3:7-9 (thematic): Paul’s argument that the true 'sons of Abraham' are those of faith (not merely ethnic descendants) parallels Luke’s insistence that covenant status requires the appropriate fruits/faith.
- Romans 9:6-8 (thematic): Paul distinguishes physical descent from true promise-descendants, arguing that not all biological offspring are Abraham’s children—echoing Luke’s point that God can constitute true children apart from lineage.
Alternative generated candidates
- Bear fruits worthy of repentance; and do not begin to say to yourselves, "We have Abraham for our father," for I tell you, God is able from these stones to raise up children to Abraham.
- 'Bear fruits worthy of repentance. And do not begin to say to yourselves, "We have Abraham as our father." For I tell you, God is able from these stones to raise up children to Abraham.'
Luke.3.9 - Details
Original Text
Morphology
- ηδη: ADV
- δε: CONJ
- και: CONJ
- η: ART,nom,sg,f
- αξινη: NOUN,nom,sg,f
- προς: PREP
- την: ART,acc,sg,f
- ριζαν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- δενδρων: NOUN,gen,pl,n
- κειται·παν: VERB,pres,mid/pass,ind,3,sg
- ουν: CONJ
- δενδρον: NOUN,nom,sg,n
- μη: PART
- ποιουν: VERB,pres,act,ptc,nom,sg,n
- καρπον: NOUN,acc,sg,m
- καλον: ADJ,nom/acc,sg,neut
- εκκοπτεται: VERB,pres,pass,ind,3,sg
- και: CONJ
- εις: PREP
- πυρ: NOUN,acc,sg,n
- βαλλεται: VERB,pres,mid/pass,ind,3,sg
Parallels
- Matthew 3:10 (verbal): John the Baptist's warning uses almost identical language: every tree that does not bear good fruit is cut down and thrown into the fire — same axe/root/tree/fruit imagery.
- Matthew 7:19 (verbal): Jesus' teaching in the Sermon on the Mount repeats the image of trees judged by their fruit and being cut down and thrown into the fire.
- John 15:6 (thematic): The vine/branch metaphor links fruitfulness with final removal and burning: unfruitful branches are taken away and thrown into the fire (judgment for lack of abiding/fruit).
- Luke 13:6-9 (structural): The parable of the barren fig tree features the same theme and structure: a tree failing to produce fruit faces being cut down unless given a final chance — judgment on fruitlessness.
- Isaiah 5:1-7 (allusion): The vineyard song judicially interprets failed fruit as cause for punishment; provides Hebrew Bible background for agrarian/fruit imagery of divine judgment used in Luke 3:9.
Alternative generated candidates
- Even now the axe lies at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.
- Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.
Luke.3.10 - Details
Original Text
Morphology
- Και: CONJ
- επηρωτων: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- οχλοι: NOUN,nom,pl,m
- λεγοντες·Τι: PART,pres,act,nom,pl,m
- ουν: CONJ
- ποιησωμεν: VERB,aor,act,subj,1,pl
Parallels
- Luke 3:12 (verbal): Another group (tax collectors) asks John the same question, 'What shall we do?', showing repeated, identical responses by different audiences in Luke's narrative.
- Luke 3:14 (verbal): Soldiers likewise ask John 'What shall we do?', a close verbal parallel within the same scene emphasizing practical application of John's call to repentance.
- Matthew 3:8-10 (verbal): Matthew records the same Johannine demand for 'fruits worthy of repentance' and the warning about judgment—parallel teaching and similar wording responding to the implied question of how to repent.
- Acts 2:37-38 (thematic): After Peter's sermon the crowd asks 'What shall we do?' and Peter's answer (repentance and baptism) parallels Luke's concern with concrete actions required by repentance.
- Acts 16:30 (verbal): The Philippian jailer asks 'Sirs, what must I do to be saved?'—a closely worded, situationally parallel question seeking directive action in response to a salvific proclamation.
Alternative generated candidates
- And the crowds asked him, 'What then shall we do?'
- And the crowds asked him, 'What then shall we do?'
Luke.3.11 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- δε: CONJ
- ελεγεν: VERB,impf,act,ind,3,sg
- αυτοις·Ο: PRON,dat,pl,3
- εχων: VERB,pres,act,ptc,nom,sg,m
- δυο: NUM,acc,pl,m
- χιτωνας: NOUN,acc,pl,m
- μεταδοτω: VERB,pres,act,imp,3,sg
- τω: ART,dat,sg,m
- μη: PART
- εχοντι: VERB,pres,act,part,dat,m,sg
- και: CONJ
- ο: ART,nom,sg,m
- εχων: VERB,pres,act,ptc,nom,sg,m
- βρωματα: NOUN,acc,pl,n
- ομοιως: ADV
- ποιειτω: VERB,pres,act,imp,3,sg
Parallels
- Isaiah 58:7 (allusion): Calls to share bread with the hungry and clothe the naked, language and ethic closely parallel Luke 3:11's command to give cloak and food to those in need.
- Matthew 25:35-40 (thematic): Jesus' judgment scene affirms feeding the hungry and clothing the naked as central acts of righteousness — same moral criterion as Luke's exhortation.
- Acts 2:44-45 (structural): The early Jerusalem community sold possessions and distributed to anyone as they had need, an enactment of the sharing Luke 3:11 advocates.
- Deuteronomy 15:11 (thematic): Old Testament injunction to open one's hand to the poor and needy echoes the social mandate to provide for those lacking clothing and food in Luke 3:11.
Alternative generated candidates
- He answered them, 'Whoever has two coats must share with him who has none; and whoever has food must do likewise.'
- And he answered them, 'Whoever has two tunics must share with him who has none; and whoever has food must do likewise.'
Luke.3.12 - Details
Original Text
Morphology
- ηλθον: VERB,aor,act,ind,3,pl
- δε: CONJ
- και: CONJ
- τελωναι: NOUN,nom,pl,m
- βαπτισθηναι: VERB,aor,pass,inf
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- προς: PREP
- αυτον·Διδασκαλε: PRON,acc,sg,m+NOUN,voc,sg,m
- τι: PRON,int,nom,sg,n
- ποιησωμεν: VERB,aor,act,subj,1,pl
Parallels
- Luke 3:10 (verbal): The crowds ask John the identical question (Τί οὖν ποιήσομεν;) immediately before v.12 — same verb and concern about concrete ethical requirements for repentance.
- Luke 3:14 (structural): Another group (soldiers) approaches John with practical concerns; John gives group-specific ethical instructions, paralleling the pattern in v.12 of different social groups asking 'what shall we do?'."
- Acts 2:37 (verbal): After Peter’s sermon the listeners ask the same question (Τί ποιήσομεν;), showing the New Testament motif of a preaching event prompting the practical question of response.
- Acts 16:30 (thematic): The Philippian jailer’s question ('What must I do to be saved?') echoes the existential, action-oriented query found in Luke 3:12 — how to respond in deed to a religious summons.
- Luke 19:8 (thematic): Zacchaeus, a tax collector, demonstrates the concrete acts of repentance (repayment/fourfold restitution), providing a concrete illustration of the kind of answer implied by the tax collectors’ question in Luke 3:12.
Alternative generated candidates
- Tax collectors also came to be baptized, and they said to him, 'Teacher, what shall we do?'
- Tax collectors also came to be baptized and said to him, 'Teacher, what shall we do?'
Luke.3.13 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Μηδεν: PRON,acc,pl,m + PRON,acc,sg,n
- πλεον: ADV
- παρα: PREP
- το: ART,acc,sg,n
- διατεταγμενον: VERB,perf,pass,ptc,acc,sg,n
- υμιν: PRON,dat,pl,2
- πρασσετε: VERB,pres,act,imp,2,pl
Parallels
- Luke 3:14 (structural): Same pericope: John addresses different social groups. Soldiers receive parallel ethical instructions (do no violence, be content), showing consistent call to honest/right conduct alongside the tax collectors' warning.
- Luke 19:8 (thematic): Zacchaeus, a tax collector, repents by restoring ill-gotten gains and giving to the poor—an example of the ethical restitution and restraint John demands of collectors.
- Matthew 3:8-10 (thematic): John's call to 'bear fruit worthy of repentance' and warnings of judgment parallel the moral imperative behind 'collect no more than appointed'—ethical reform as evidence of repentance.
- Leviticus 19:13 (allusion): Old Testament legal ethic forbidding defrauding or withholding wages provides the covenantal background for John's injunction against extortion: fair and lawful dealings in economic transactions.
- Proverbs 11:1 (thematic): The proverb condemns dishonest scales and promotes honest commerce—echoing the principle behind John's command that tax collectors take only what is rightfully due.
Alternative generated candidates
- And he said to them, 'Collect no more than is appointed you.'
- And he said to them, 'Collect no more than what is appointed you.'
Luke.3.14 - Details
Original Text
Morphology
- επηρωτων: VERB,impf,act,ind,3,pl
- δε: CONJ
- αυτον: PRON,acc,sg,m
- και: CONJ
- στρατευομενοι: VERB,pres,mp,ptc,nom,m,pl
- λεγοντες·Τι: PART,pres,act,nom,pl,m
- ποιησωμεν: VERB,aor,act,subj,1,pl
- και: CONJ
- ημεις: PRON,nom,pl,1
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Μηδενα: PRON,dat,pl,3
- διασεισητε: VERB,aor,act,sub,2,pl
- μηδε: CONJ
- συκοφαντησητε: VERB,aor,act,sub,2,pl
- και: CONJ
- αρκεισθε: VERB,pres,mp,imp,2,pl
- τοις: ART,dat,pl,n
- οψωνιοις: NOUN,dat,pl,m
- υμων: PRON,gen,pl,2
Parallels
- Luke 3:10-14 (structural): Immediate context: the same scene where crowds, tax collectors, and soldiers ask John what to do; Luke 3:14 records John’s specific instructions to soldiers (do not extort, do not falsely accuse, be content with pay).
- Matthew 3:8-10 (thematic): John’s call for 'fruits worthy of repentance' and warnings about eschatological judgment parallel Luke’s emphasis that repentance must show itself in concrete ethical behavior (honesty and justice toward others).
- Jeremiah 22:13 (verbal): Jeremiah condemns those who 'make their neighbor serve for nothing' and 'do not give the wages,' echoing Luke’s prohibition against extortion and the command to be content with one’s pay (similar language about wages and injustice).
- Micah 6:8 (thematic): Micah’s summary of what God requires—doing justice, loving mercy, walking humbly—correlates with John’s concrete ethical demands to live justly (not extorting or falsely accusing) as evidence of repentance.
- James 5:4 (thematic): James condemns those who withhold the wages of laborers and thus commit injustice; this aligns with Luke’s rebuke of extortion and exploitation and underscores concern for fair treatment and rightful payment.
Alternative generated candidates
- Soldiers likewise asked him, 'And we, what shall we do?' He said to them, 'Do not extort anyone; do not falsely accuse anyone; and be content with your wages.'
- Soldiers likewise asked him, 'And we, what shall we do?' And he said to them, 'Do not extort money, nor falsely accuse anyone, and be content with your wages.'
Luke.3.15 - Details
Original Text
Morphology
- Προσδοκωντος: VERB,pres,act,part,gen,sg,m
- δε: CONJ
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- και: CONJ
- διαλογιζομενων: VERB,pres,mid,part,gen,pl,m
- παντων: ADJ,gen,pl,m
- εν: PREP
- ταις: ART,dat,pl,f
- καρδιαις: NOUN,dat,pl,f
- αυτων: PRON,gen,pl,m
- περι: PREP
- του: ART,gen,sg,n
- Ιωαννου: NOUN,gen,sg,m
- μηποτε: PART
- αυτος: PRON,nom,sg,3,m
- ειη: VERB,pres,act,opt,3,sg
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
Parallels
- John 1:19-21 (quotation): Relates directly: priests and Levites interrogate John, asking whether he is the Christ — a direct, dialogical instance of the same question/expectation Luke describes more generally.
- Matthew 3:5-6 (thematic): Describes crowds from Jerusalem and all Judea coming to John to be baptized — parallels Luke’s note of popular expectation and widespread interest in John’s identity.
- Mark 1:4-5 (thematic): Reports John’s preaching in the wilderness and that all the country were going out to him, echoing the general atmosphere of expectation about John and the coming deliverer.
- Luke 7:18-23 (thematic): John’s own disciples ask Jesus whether he is the one to come — a related instance of uncertainty about the Messiah’s identity and a narrative sequel to the question raised about John.
- Malachi 3:1 (allusion): Prophetic background: the Lord will send a messenger to prepare the way. This expectation helps explain why people were looking for the Messiah and wondering if John fulfilled that role.
Alternative generated candidates
- As the people were filled with expectation, and all questioned in their hearts concerning John, whether perhaps he was the Christ,
- As the people were in expectation, and all were questioning in their hearts concerning John, whether perhaps he was the Christ,
Luke.3.16 - Details
Original Text
Morphology
- απεκρινατο: VERB,aor,mid,ind,3,sg
- λεγων: VERB,pres,act,part,nom,m,sg
- πασιν: ADJ,dat,pl,m
- ο: ART,nom,sg,m
- Ιωαννης·Εγω: NOUN,nom,sg,m+PRON,nom,sg,1
- μεν: PART
- υδατι: NOUN,dat,sg,n
- βαπτιζω: VERB,pres,act,ind,1,sg
- υμας·ερχεται: PRON,acc,pl,2+VERB,pres,mid,ind,3,sg
- δε: CONJ
- ο: ART,nom,sg,m
- ισχυροτερος: ADJ,nom,sg,m,comp
- μου: PRON,gen,sg,1
- ου: PART,neg
- ουκ: PART,neg
- ειμι: VERB,pres,act,ind,1,sg
- ικανος: ADJ,nom,sg,m
- λυσαι: VERB,aor,act,inf
- τον: ART,acc,sg,m
- ιμαντα: NOUN,acc,sg,m
- των: ART,gen,pl,m
- υποδηματων: NOUN,gen,pl,n
- αυτου·αυτος: PRON,gen,sg,m+PRON,nom,sg,m
- υμας: PRON,acc,pl,2
- βαπτισει: VERB,fut,act,ind,3,sg
- εν: PREP
- πνευματι: NOUN,dat,sg,n
- αγιω: ADJ,dat,sg,n
- και: CONJ
- πυρι·: NOUN,dat,sg,n
Parallels
- Matthew 3:11 (quotation): Nearly identical wording: John contrasts his water baptism with the one who will baptize 'with the Holy Spirit and fire' and says he is not worthy to carry out the other's sandals.
- Mark 1:8 (quotation): Parallel account that echoes the same contrast—John baptizes with water, the coming one will baptize with the Holy Spirit—and repeats the unworthiness imagery about untying sandals.
- John 1:27 (verbal): John the Baptist again declares he is not worthy to untie the thong/latchet of the coming one's sandals, a distinctive humility formula paralleling Luke's wording.
- Acts 1:5 (thematic): Jesus tells the disciples they will be baptized with the Holy Spirit, echoing John's promise of a Spirit baptism and linking it to the fulfillment in the apostolic era.
- Isaiah 4:4 (allusion): Old Testament background for the 'spirit and fire' motif—Isaiah speaks of cleansing 'by the spirit of judgment and by the spirit of burning,' which informs the prophetic imagery of purification by Spirit/fire.
Alternative generated candidates
- John answered them all, 'I baptize you with water; but he who is mightier than I is coming—whose sandals I am not worthy to untie—he will baptize you with the Holy Spirit and with fire.
- John answered them all, 'I baptize you with water; but one who is mightier than I is coming—whose sandals I am not worthy to untie—he will baptize you with the Holy Spirit and with fire.'
Luke.3.17 - Details
Original Text
Morphology
- ου: PART,neg
- το: ART,acc,sg,n
- πτυον: NOUN,nom,sg,neut
- εν: PREP
- τη: ART,dat,sg,f
- χειρι: NOUN,dat,sg,fem
- αυτου: PRON,gen,sg,m
- διακαθαραι: VERB,pres,act,ind,3,sg
- την: ART,acc,sg,f
- αλωνα: NOUN,acc,sg,fem
- αυτου: PRON,gen,sg,m
- και: CONJ
- συναγαγειν: VERB,pres,act,inf
- τον: ART,acc,sg,m
- σιτον: NOUN,acc,sg,n
- εις: PREP
- την: ART,acc,sg,f
- αποθηκην: NOUN,acc,sg,fem
- αυτου: PRON,gen,sg,m
- το: ART,acc,sg,n
- δε: CONJ
- αχυρον: NOUN,nom,sg,neut
- κατακαυσει: VERB,fut,act,ind,3,sg
- πυρι: NOUN,dat,sg,n
- ασβεστω: ADJ,dat,sg,neut
Parallels
- Matthew 3:12 (quotation): Nearly identical wording and imagery (winnowing the threshing floor, gathering wheat into the barn, burning the chaff in unquenchable fire); John’s warning in Matthew parallels Luke’s report.
- Matthew 13:30 (thematic): Parable of the weeds: instructs to let both grow until harvest, then gather the weeds and burn them while collecting the wheat — same harvest/separation motif applied to final judgment.
- Matthew 13:40-42 (thematic): Jesus’ interpretation of the weeds parable explicitly describes the end of the age when angels will gather the wicked to be thrown into the furnace of fire — echoes Luke’s imagery of separating wheat and burning chaff.
- Psalm 1:4 (allusion): The wicked are compared to chaff driven away by the wind — uses ‘chaff’ imagery to denote worthlessness and proneness to destruction, underlying Luke’s contrast between wheat and chaff.
- Malachi 4:1 (thematic): The coming day is likened to a furnace that will burn the arrogant and evildoers like stubble — prophetic motif of fiery purgation similar to Luke’s eschatological burning of chaff.
Alternative generated candidates
- His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.'
- His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.
Luke.3.18 - Details
Original Text
Morphology
- Πολλα: ADJ,acc,pl,neut
- μεν: PART
- ουν: CONJ
- και: CONJ
- ετερα: ADJ,dat,sg,f
- παρακαλων: PART,pres,act,nom,sg,m
- ευηγγελιζετο: VERB,impf,mid,ind,3,sg
- τον: ART,acc,sg,m
- λαον·: NOUN,acc,sg,m
Parallels
- Luke 3:7-14 (structural): Immediate context: the chapter records John’s direct exhortations to crowds, tax collectors, and soldiers; 3:18 functions as a concluding summary of those many other exhortations.
- Matthew 3:7-10 (thematic): Matthew preserves parallel sayings of John warning the crowds about bearing fruit, judgment, and repentance—content similar to the “many other exhortations” summarized in Luke 3:18.
- Mark 1:4-5 (thematic): Mark describes John’s baptism and preaching in the wilderness and the crowds’ response; thematically parallels Luke’s depiction of John actively proclaiming to the people.
- Luke 4:18 (verbal): Uses the same idea/verb of proclaiming good news (εὐαγγελίζεσθαι): Jesus’ mission to “preach good news to the poor” echoes Luke’s language of preaching/good-news proclamation in 3:18.
Alternative generated candidates
- So with many other exhortations he proclaimed the good news to the people.
- With many other exhortations he proclaimed the good news to the people.
Luke.3.19 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ηρωδης: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- τετρααρχης: NOUN,nom,sg,m
- ελεγχομενος: VERB,pres,pass,part,nom,sg,m
- υπ᾽αυτου: PREP+PRON,gen,sg,m
- περι: PREP
- Ηρωδιαδος: NOUN,gen,sg,f
- της: ART,gen,sg,f
- γυναικος: NOUN,gen,sg,f
- του: ART,gen,sg,n
- αδελφου: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- περι: PREP
- παντων: ADJ,gen,pl,m
- ων: PRON,gen,pl,m
- εποιησεν: VERB,aor,act,ind,3,sg
- πονηρων: ADJ,gen,pl,m
- ο: ART,nom,sg,m
- Ηρωδης: NOUN,nom,sg,m
Parallels
- Matthew 14:3-4 (verbal): Parallel account: John the Baptist reproves Herod for taking Herodias (his brother's wife); Matthew records the same rebuke and links it to subsequent events.
- Mark 6:17-18 (verbal): Parallel narrative in Mark describing John’s public rebuke of Herod concerning Herodias and the illegality of the marriage—essentially the same report as Luke 3:19.
- Mark 6:20 (thematic): Comment on Herod’s attitude toward John: though he liked to listen to him, Herod ultimately imprisoned him—connects the rebuke in 3:19 with its personal and political consequences.
- Luke 3:20 (structural): Immediate continuation in Luke: Herod’s reaction and further wicked actions (including imprisoning John) are described directly after the rebuke cited in 3:19.
Alternative generated candidates
- But Herod the tetrarch, when he was rebuked by him on account of Herodias, the wife of his brother, and on account of all the other evil things he had done,
- But Herod the tetrarch, when he was rebuked by him because of Herodias, the wife of his brother Philip, and on account of all the evil things Herod had done,
Luke.3.20 - Details
Original Text
Morphology
- προσεθηκεν: VERB,aor,pass,ind,3,sg
- και: CONJ
- τουτο: PRON,nom,sg,n
- επι: PREP
- πασιν: ADJ,dat,pl,m
- και: CONJ
- κατεκλεισεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- Ιωαννην: NOUN,acc,sg,m
- εν: PREP
- φυλακη: NOUN,dat,sg,f
Parallels
- Mark 6:17-18 (verbal): Parallel narrative reporting Herod’s arrest of John the Baptist and the cause (John’s rebuke of Herod’s marriage); closely parallels Luke’s brief statement that John was imprisoned.
- Matthew 14:3-4 (verbal): Matthew gives the same narrative detail about John’s imprisonment by Herod for reproving Herod’s marriage, matching Luke’s report of John being shut up in prison.
- John 3:24 (verbal): John’s Gospel notes that ‘John had not yet been put in prison’ at an earlier point in the chronology, providing an internal chronological reference to the timing of John’s imprisonment mentioned in Luke.
- Matthew 4:12 (thematic): Matthew records that when Jesus heard that John had been imprisoned he withdrew to Galilee; thematically links John’s imprisonment to subsequent movements and ministry of Jesus as in Luke’s narrative sequence.
- Luke 7:18-19 (allusion): Later in Luke, John’s disciples come to Jesus from prison; this alludes back to Luke 3:20’s note that John was imprisoned and develops the consequences of that imprisonment.
Alternative generated candidates
- added this to them all: he shut John up in prison.
- added to them by shutting John up in prison.
Now in the fifteenth year of the rule of Tiberius Caesar—when Pontius Pilate was governor of Judea, and Herod tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene—
during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.
He went into all the region about the Jordan, proclaiming a baptism of repentance for the forgiveness of sins.
As it is written in the book of the words of Isaiah the prophet: 'A voice of one crying in the wilderness, Prepare the way of the Lord; make his paths straight.'
Every valley shall be filled, and every mountain and hill shall be brought low; the uneven shall become level, and the rough places a plain;
and all flesh shall see the salvation of God.
He said therefore to the multitudes who came out to be baptized by him, 'You brood of vipers! Who warned you to flee from the wrath to come?'
Bear fruits worthy of repentance, and do not begin to say to yourselves, "We have Abraham as our father." For I tell you, God is able from these stones to raise up children to Abraham.
Even now the axe lies at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. And the crowds asked him, 'What then shall we do?' And he answered them, 'Whoever has two cloaks must share with him who has none; and whoever has food should do likewise.'
Tax collectors also came to be baptized and said to him, 'Teacher, what shall we do?' And he said to them, 'Collect no more than what is appointed you.'
Soldiers likewise asked him, 'And we, what shall we do?' And he said to them, 'Do not extort money from anyone, do not accuse falsely, and be content with your wages.'
As the people were full of expectation, and all were pondering in their hearts concerning John, whether perhaps he was the Christ,
John answered them all, 'I baptize you with water; but one who is mightier than I is coming—whose sandal strap I am not worthy to untie—he will baptize you with the Holy Spirit and with fire.
His winnowing fork is in his hand, and he will clear his threshing floor and gather the wheat into his barn, but the chaff he will burn with unquenchable fire.'
With many other exhortations he proclaimed the good news to the people. But Herod the tetrarch, when he was reproved by him because of Herodias, his brother's wife, and because of all the other evils Herod had done,
added this to them all: he shut John up in prison.