KJV: And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
YLT: and as John was fulfilling the course, he said, Whom me do ye suppose to be? I am not he, but, lo, he doth come after me, of whom I am not worthy to loose the sandal of his feet.
Darby: And as John was fulfilling his course he said, Whom do ye suppose that I am? I am not he. But behold, there comes one after me, the sandal of whose feet I am not worthy to loose.
ASV: And as John was fulfilling his course, he said, What suppose ye that I am? I am not he . But behold, there cometh one after me the shoes of whose feet I am not worthy to unloose.
| ὡς | While |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ἐπλήρου | was fulfilling |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| Ἰωάννης | John |
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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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| δρόμον | course |
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Parse: Noun, Accusative Masculine Singular Root: δρόμος Sense: a course. |
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| ἔλεγεν | he was saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Τί | Whom |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| ἐμὲ | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὑπονοεῖτε | do you suppose |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ὑπονοέω Sense: to suppose, surmise. |
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| εἶναι | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐγώ | I [he] |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| ἔρχεται | He comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| μετ’ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| οὗ | of whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| εἰμὶ | I am |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἄξιος | worthy |
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Parse: Adjective, Nominative Masculine Singular Root: ἄξιος Sense: weighing, having weight, having the weight of another thing of like value, worth as much. |
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| ὑπόδημα | sandal |
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Parse: Noun, Accusative Neuter Singular Root: ὑπόδημα Sense: what is bound under, a sandal, a sole fastened to the foot with thongs. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ποδῶν | feet |
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Parse: Noun, Genitive Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
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| λῦσαι | to untie |
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Parse: Verb, Aorist Infinitive Active Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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Greek Commentary for Acts 13:25
Imperfect active of πληροω plēroō describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word δρομος dromos (course) of his own race (Acts 20:24; 2 Timothy 4:7). [source]
υπο νοεω Huponoeō(ουκ ειμι εγω hupoλσαι noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER- [source]
not who, character, not identity. It is indirect discourse (the infinitive ειναι einai and the accusative of general reference). υπο νοεω Huponoeō(ουκ ειμι εγω hupoλσαι noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER- [source]
, character, not identity. It is indirect discourse (the infinitive ειναι einai and the accusative of general reference). υπο νοεω Huponoeō(ουκ ειμι εγω hupoλσαι noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER- [source]
Originally, to think secretly: hence to suspect, conjecture. [source]
Reverse Greek Commentary Search for Acts 13:25
According to the proper reading, ἐγὼ , I, stands first in the Baptist's statement, the ὅτι having the force merely of quotation marks. It is emphatic: “I am not the Christ, though the Christ is here.” Some were questioning whether John was the Christ (Luke 3:15; Acts 13:25). Note the frequent occurrence of the emphatic I: John 1:23, John 1:26, John 1:27, John 1:30, John 1:31, John 1:33, John 1:34. On the Christ, see on Matthew 1:1. [source]
No article Literally, “of whom I am not worthy that I unloose the latchet (see Mark 1:7 for ιμας himas) of his sandal (see Matthew 3:11 for υποδημα hupodēma bound under the foot).” Only use of αχιος axios with ινα hina in John, though used by Paul in this saying of the Baptist (Acts 13:25), ικανος ινα hikanos hina in Matthew 3:8, but ικανος λυσαι hikanos lusai (aorist active infinitive instead of λυσω lusō aorist active subjunctive) in Mark 1:7 (Luke 3:16) and βαστασαι bastasai in Matthew 3:11. [source]
Litotes Furneaux suggests that Manaen, the king‘s foster-brother and a Christian (Acts 13:1), was the “angel” who rescued Peter from the prison. That is not the way that Peter looked at it. What was become of Peter (τι αρα ο Πετρος εγενετο tōi ara ho Petros egeneto). An indirect question with the aorist indicative retained. Αρα Ara adds a syllogism (therefore) to the problem as in Luke 1:66. The use of the neuter τι tōi (as in Acts 13:25) is different from τις tis though nominative like Πετρος Petros literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in John 21:21 (ουτος δε τι houtos de tōi). But this one what (verb γενησεται genēsetai not used). [source]
An indirect question with the aorist indicative retained. Αρα Ara adds a syllogism (therefore) to the problem as in Luke 1:66. The use of the neuter τι tōi (as in Acts 13:25) is different from τις tis though nominative like Πετρος Petros literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in John 21:21 (ουτος δε τι houtos de tōi). [source]
Of the worshipping proselytes described in Acts 13:16, Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Rather, “In order that” (purpose, not result). Aleph and B read τελειωσω teleiōsō here (first aorist active subjunctive) rather than τελειωσαι teleiōsai (first aorist active infinitive). It is the lone instance in the N.T. of ως hōs as a final particle (Robertson, Grammar, p. 987). Paul in Acts 13:25 in his sermon at Antioch in Pisidia described John as fulfilling his course and in 2 Timothy 4:7 he will say: “I have finished my course” He will run the race to the end. Which I received from the Lord Jesus (ην ελαβον παρα του κυριου Ιησου hēn elabon para tou kuriou Iēsou). Of that fact he never had a doubt and it was a proud boast (Galatians 1:1; Romans 11:13). The gospel of the grace of God To Paul the gospel consisted in the grace of God. See this word “grace” (χαρις charis) in Romans and his other Epistles. [source]
Incorporation of the antecedent πονηρων ponērōn into the relative clause and change of the case of the relative from the accusative α ha object of υπενοουν hupenooun to the genitive like πονηρων ponērōn (Robertson, Grammar, p. 719). Note the imperfect active υπενοουν hupenooun of υπονοεω huponoeō to emphasize Festus‘s state of mind about Paul before the trial. This old verb only three times in the N.T. (here, Acts 13:25 which see; Acts 27:27). [source]
N.T.oSee Acts href="/desk/?q=ac+13:25&sr=1">Acts 13:25; Acts 25:18; Acts 27:27. [source]
Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philemon 2:16; Philemon 3:12-14. [source]
Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν havingfulfilled their ministration, Acts 12:25: ἐπλήρου τὸν δρόμον wasfulfilling his course, Acts 13:25, and τὸν δρόμον Ihave finished the course, 2 Timothy 4:7. For διακονίαν ministrysee on 1 Timothy 1:12. [source]