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.
Ἰωάννης | John |
Parse: Noun, Nominative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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μὲν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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ἐβάπτισεν | baptized |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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ὕδατι | with water |
Parse: Noun, Dative Neuter Singular Root: ὕδωρ Sense: water. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Πνεύματι | [the] Spirit |
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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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). |
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Ἁγίῳ | Holy |
Parse: Adjective, Dative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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μετὰ | after |
Parse: Preposition Root: μετά Sense: with, after, behind. |
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πολλὰς | many |
Parse: Adjective, Accusative Feminine Plural Root: πολύς Sense: many, much, large. |
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ταύτας | these |
Parse: Demonstrative Pronoun, Accusative Feminine Plural Root: οὗτος Sense: this. |
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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. |
Greek Commentary for Acts 1:5
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]
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
Literally, after not many days. Luke is fond of this idiom (Luke 7:6; Acts 1:5). [source]
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]
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]
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]
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]
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]
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]
“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]
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]
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]