KJV: John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
YLT: John answered them, saying, 'I baptize with water, but in midst of you he hath stood whom ye have not known, this one it is who is coming after me, who hath been before me,
Darby: John answered them saying, I baptise with water. In the midst of you stands, whom ye do not know,
ASV: John answered them, saying, I baptize in water: in the midst of you standeth one whom ye know not,
| Ἀπεκρίθη | Answered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| βαπτίζω | baptize |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| ὕδατι | water |
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Parse: Noun, Dative Neuter Singular Root: ὕδωρ Sense: water. |
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| μέσος | but in [the] midst |
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Parse: Adjective, Nominative Masculine Singular Root: μέσος Sense: middle. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἕστηκεν | stands [One] |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| οἴδατε | know |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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Greek Commentary for John 1:26
Adjective as in John 19:18, not εν μεσωι υμων en mesōi humōn Present active indicative of late verb στηκω stēkō from perfect stem εστηκα hestēka John had already baptized Jesus and recognized him as the Messiah. Whom ye know not This was the tragedy of the situation (John 1:11). Apparently this startling declaration excited no further inquiry from the committee. [source]
The best texts omit but; so that the two clauses illustrate John's characteristic parallelism, and bring out the sharp contrast between the Baptist and his successor. [source]
The Greek idiom is a mid one in respect of you. Ἑγὼ , I, and μέσος , a mid one, stand respectively at the head of the parallel clauses, thus emphasizing the two contrasted parties. [source]
The best texts read στήκει , a verb which is kindred to ἕστηκεν , but with the added sense of firm, persistent standing. Thus, stand fast (1 Corinthians 16:13; Galatians 5:1: Philemon 1:27). The verb emphasizes the firm, dignified attitude of Christ. [source]
Emphatic. [source]
Reverse Greek Commentary Search for John 1:26
Second aorist active indicative of επιγινωσκω epiginōskō to recognize. Just as they do not know Jesus now (John 1:26). They killed John as they will Jesus the Son of Man. [source]
Genitive absolute again. Note συν sun - (together), all had taken seats around the fire.Peter sat in the midst of them (εκατητο ο Πετρος μεσος αυτων ekathēto ho Petros mesos autōn). Imperfect tense, he was sitting, and note μεσος mesos nominative predicate adjective with the genitive, like John 1:26, good Greek idiom. [source]
Imperfect tense, he was sitting, and note μεσος mesos nominative predicate adjective with the genitive, like John 1:26, good Greek idiom. [source]
Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
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]
Old word from μαρτυρεω martureō (from μαρτυς martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα hina and aorist active subjunctive of μαρτυρεω martureō to make clearer εις μαρτυριαν eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα hina and first aorist active subjunctive of πιστευω pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
According to the standards of the flesh (2 Corinthians 5:16). The Baptist had said: “There stands one among you whom ye know not” (John 1:26). The Light of the World had come, but they loved darkness rather than light (John 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2 Corinthians 4:4). [source]
Imperfect tense of continuous existence in the universe before the Incarnation as in John 1:1 and John 1:2. Was made by him “Through him.” Same statement here of “the world” Second aorist active indicative of common verb γινοσκω ginoskō what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John 1:26). Two examples in this sentence of John‘s fondness for και kai as in John 1:1, John 1:4, John 1:5, and John 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav f0). [source]
This redundant use of both verbs (cf. John 1:26) occurs in the Synoptics also and in the lxx also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53). Because Causal use of οτι hoti at beginning of the sentence as in John 14:19; John 15:19; John 16:6. The second οτι hoti before ειδον eidon (I saw) is either declarative (that) or merely recitative (either makes sense here). Thou shalt see greater things than these Perhaps volitive future middle indicative of οραω horaō (though merely futuristic is possible as with οπσεστε opsesthe in John 1:51) ablative case of τουτων toutōn after the comparative adjective μειζω meizō The wonder of Nathanael no doubt grew as Jesus went on. [source]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses λαλεω laleō some 60 times, half of them by Jesus, very little distinction existing between the use of λαλεω laleō and λεγω legō in John. Originally λαλεω laleō referred to the chatter of birds. Note John‘s frequent use of αμην αμην amēn amēn and λεγω legō (double emphasis). And bear witness of that we have seen The same use of neuter singular relative ο ho as before. Perfect active indicative of οραω horaō He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. And ye receive not our witness This is the tragedy of the matter as John has shown (John 1:11, John 1:26) and as will continue to be true even today. Jesus probably associates here with himself (“we”) those who have personal experience of grace and so are qualified as witnesses. Note the plural in 1 John 1:1. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make. [source]
Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11, John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, Luke 1:71, Luke 1:77; Acts 13:26, Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; see on John 8:44. [source]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]