The Meaning of Acts 1:5 Explained

Acts 1:5

KJV: For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

YLT: because John, indeed, baptized with water, and ye shall be baptized with the Holy Spirit -- after not many days.'

Darby: For John indeed baptised with water, but ye shall be baptised with the Holy Spirit after now not many days.

ASV: For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence.

KJV Reverse Interlinear

For  John  truly  baptized  with water;  but  ye  shall be baptized  with  the Holy  Ghost  not  many  days  hence. 

What does Acts 1:5 Mean?

Context Summary

Acts 1:1-14 - Beginning Afresh
Luke informs Theophilus (the name means "a lover of God") that his Gospel told the story of what the Lord began to do and teach. Evidently this further book is a continuation of His deeds and words. It ought to be called "The Acts of the Ascended Christ." The Gospel tells of what Jesus did through a mortal body; and this book what He did through the Church, which is His body, "the fullness of Him that filleth all in all." Here we learn that the time between the Resurrection and the Ascension was forty days; that our Lord issued commandments, no doubt about the ordering of the Church; and that He spoke with the Apostles of the coming kingdom of God-that ideal society which is God's great objective through the ages. It would not be established by the sword of the soldier, but by the witness-bearing of the evangelist, Acts 1:8.
Then the Lord rose before their eyes, and passed within a cloud, which dropped like a curtain before Him. He passed into heaven, Hebrews 9:24, to make intercession, to guide the course of His Church, and to sit at the right hand of the Father till His enemies should be made His footstool. [source]

Chapter Summary: Acts 1

1  Christ, preparing his apostles to the beholding of his ascension,
4  gathers them together unto the Mount of Olives,
6  commands them to expect in Jerusalem the sending down of the Holy Spirit,
9  and ascends into heaven in their sight
10  After his ascension they are warned by two angels to depart, and to set their minds upon his second coming
12  They accordingly return, and, giving themselves to prayer,
23  choose Matthias apostle in the place of Judas

Greek Commentary for Acts 1:5

Baptized with water [εβαπτισεν υδατι]
The margin has “in the Holy Ghost” (Spirit, it should be). The American Standard Version renders “in” both with “water” and “Holy Spirit” as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John‘s own words (Matthew 3:11) to which Jesus apparently refers use εν — en (in) both with water and Spirit. There is a so-called instrumental use of εν — en where we in English have to say “with” (Revelation 13:10 εν μαχαιρηι — en machairēi like μαχαιρηι — machairēi Acts 12:2). That is to say εν — en with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν — en (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in John 21:8 we have τωι πλοιαριωι — tōi ploiariōi (locative without εν — en). They came in (locative case without εν — en) the boat. So in John 1:31 εν υδατι βαπτιζων — en hudati baptizōn baptizing in water. No distinction therefore can be insisted on here between the construction υδατι — hudati and εν πνευματι — en pneumati (both being in the locative case, one without, one with εν — en). Note unusual position of the verb βαπτιστησεστε — baptisthēsesthe (future passive indicative) between πνευματι — pneumati and αγιωι — hagiōi This baptism of the Holy Spirit was predicted by John (Matthew 3:11) as the characteristic of the Messiah‘s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here “which ye are about to receive” and “until the Pentecost” to Acts 1:5. [source]
Not many days hence [ου μετα πολλας ταυτας ημερας]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας — tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]

Reverse Greek Commentary Search for Acts 1:5

Luke 15:13 Not many days after [μετ ου πολλας ημερας]
Literally, after not many days. Luke is fond of this idiom (Luke 7:6; Acts 1:5). [source]
Acts 1:4 To wait for the promise of the Father [περιμενειν την επαγγελιαν του πατρος]
Note present active infinitive, to keep on waiting for (around, περι — peri). In the Great Commission on the mountain in Galilee this item was not given (Matthew 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit (“the promise of the Holy Spirit,” objective genitive). Which ye heard from me (ην ηκουσατε μου — hēn ēkousate mou). Change from indirect discourse (command), infinitives χωριζεσται — chōrizesthai and περιμενειν — perimenein after παρηγγειλεν — parēggeilen to direct discourse without any επη — ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου — mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
Acts 1:4 Which ye heard from me [ην ηκουσατε μου]
Change from indirect discourse (command), infinitives χωριζεσται — chōrizesthai and περιμενειν — perimenein after παρηγγειλεν — parēggeilen to direct discourse without any επη — ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου — mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
Acts 1:5 Baptized with water [εβαπτισεν υδατι]
The margin has “in the Holy Ghost” (Spirit, it should be). The American Standard Version renders “in” both with “water” and “Holy Spirit” as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John‘s own words (Matthew 3:11) to which Jesus apparently refers use εν — en (in) both with water and Spirit. There is a so-called instrumental use of εν — en where we in English have to say “with” (Revelation 13:10 εν μαχαιρηι — en machairēi like μαχαιρηι — machairēi Acts 12:2). That is to say εν — en with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν — en (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in John 21:8 we have τωι πλοιαριωι — tōi ploiariōi (locative without εν — en). They came in (locative case without εν — en) the boat. So in John 1:31 εν υδατι βαπτιζων — en hudati baptizōn baptizing in water. No distinction therefore can be insisted on here between the construction υδατι — hudati and εν πνευματι — en pneumati (both being in the locative case, one without, one with εν — en). Note unusual position of the verb βαπτιστησεστε — baptisthēsesthe (future passive indicative) between πνευματι — pneumati and αγιωι — hagiōi This baptism of the Holy Spirit was predicted by John (Matthew 3:11) as the characteristic of the Messiah‘s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here “which ye are about to receive” and “until the Pentecost” to Acts 1:5. [source]
Acts 1:8 When the Holy Ghost is come upon you [επελτοντος του αγιου πνευματος επ υμας]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες — mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων — martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης — heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 10:47 Can any man forbid the water? [Μητι το υδωρ δυναται κωλσαι τισ]
The negative μητι — mēti expects the answer No. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Luke 6:39. Note the article with “water.” Here the baptism of the Holy Spirit had preceded the baptism of water (Acts 1:5; Acts 11:16). “The greater had been bestowed; could the lesser be withheld?” (Knowling). [source]
Acts 11:16 I remembered [εμνηστην]
First aorist passive indicative of the common verb μιμνησκω — mimnēskō to remind. Peter recalls the very words of Jesus as reported in Acts 1:5. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God‘s truth (John 12:16). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart. [source]
Acts 2:2 Filled [επληρωσεν]
“As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). [source]
Acts 20:12 Not a little [ου μετριως]
Not moderately, that is a great deal. Luke is fond of this use of the figure litotes (use of the negative) instead of the strong positive (Acts 1:5, etc.). D (Codex Bezae) has here instead of ηγαγον — ēgagon these words: αλπαζομενων δε αυτων ηγαγεν τον νεανισκον ζωντα — alpazomenōn de autōn ēgagen ton neaniskon zōnta (while they were saying farewell he brought the young man alive). This reading pictures the joyful scene over the lad‘s restoration as Paul was leaving. [source]
Acts 2:2 A sound [ηχος]
Our εχο — echo Old word, already in Luke 4:37 for rumour and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). Πνοη — Pnoē (wind) is used here (in the N.T. only here and Acts 17:25 though old word) probably because of the use of πνευμα — pneuma in Acts 2:4 of the Holy Spirit. In John 3:5-8 πνευμα — pneuma occurs for both wind and Spirit. Filled (επληρωσεν — eplērōsen). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). They were sitting Periphrastic imperfect middle of κατημαι — kathēmai f0). [source]

What do the individual words in Acts 1:5 mean?

for John indeed baptized with water you however with [the] Spirit will be baptized Holy not after many these days
ὅτι Ἰωάννης μὲν ἐβάπτισεν ὕδατι ὑμεῖς δὲ ἐν Πνεύματι βαπτισθήσεσθε Ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας

Ἰωάννης  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
ἐβάπτισεν  baptized 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
ὕδατι  with  water 
Parse: Noun, Dative Neuter Singular
Root: ὕδωρ  
Sense: water.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Πνεύματι  [the]  Spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
βαπτισθήσεσθε  will  be  baptized 
Parse: Verb, Future Indicative Passive, 2nd Person Plural
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
Ἁγίῳ  Holy 
Parse: Adjective, Dative Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
πολλὰς  many 
Parse: Adjective, Accusative Feminine Plural
Root: πολύς  
Sense: many, much, large.
ταύτας  these 
Parse: Demonstrative Pronoun, Accusative Feminine Plural
Root: οὗτος  
Sense: this.
ἡμέρας  days 
Parse: Noun, Accusative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.