KJV: And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
YLT: and he came to all the region round the Jordan, proclaiming a baptism of reformation -- to remission of sins,
Darby: And he came into all the district round the Jordan, preaching the baptism of repentance for the remission of sins,
ASV: And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins;
| ἦλθεν | he went |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| περίχωρον | surrounding region |
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Parse: Adjective, Accusative Feminine Singular Root: περίχωρος Sense: lying round about, neighbouring. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰορδάνου | Jordan |
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Parse: Noun, Genitive Masculine Singular Root: Ἰορδάνης Sense: the one river of Palestine, has its course of little more than 200 miles (300 km), from the roots of Anti-Lebanon to the head of the Dead Sea. |
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| κηρύσσων | proclaiming |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| βάπτισμα | a baptism |
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Parse: Noun, Accusative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| μετανοίας | of repentance |
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Parse: Noun, Genitive Feminine Singular Root: μετάνοια Sense: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done. |
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| ἄφεσιν | forgiveness |
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Parse: Noun, Accusative Feminine Singular Root: ἄφεσις Sense: release from bondage or imprisonment. |
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| ἁμαρτιῶν | of sins |
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Parse: Noun, Genitive Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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Greek Commentary for Luke 3:3
The wilderness was John‘s abode (Luke 1:80) so that he began preaching where he was. It was the plain (Genesis 13:10.) or valley of the Jordan, El Ghor, as far north as Succoth (2 Chronicles 4:17). Sometimes he was on the eastern bank of the Jordan (John 10:40), though usually on the west side. His baptizing kept him near the river. [source]
The same phrase as in Mark 1:4, which see note for discussion of these important words. The word remission In medical writers it is used for the relaxing of disease. [source]
Which both Matthew and Mark call the wilderness. See on Matthew 3:1. [source]
Wyc., penaunce. [source]
Better as Rev., unto, denoting the destination of the rite. [source]
See on James 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι , in the same sense. Luke 4:39; John 4:52. [source]
Reverse Greek Commentary Search for Luke 3:3
Lit., to send away in discharge. Inserted from the Sept. of Luke 3:3, and James 5:15. [source]
See on Luke 3:3; and on forgiven, James 5:15. [source]
See on Luke 3:3; and James 5:15. [source]
The words “to teach” are not in the Greek text. The Authorized Version “began to be about thirty years of age,” is an impossible translation. The Revised Version rightly supplies “to teach” Tyndale has it right “Jesus was about thirty yere of age when he beganne.” Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God‘s prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more.Being Son (as was supposed) of Joseph, the son of Heli For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του tou repeating υιου huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του tou repeating υιου huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
Into the region called Peroea, from πέραν , beyond. It was on the east side of the river, and was the ancient possession of Gad and Reuben. It corresponds, in an enlarged sense, to the region round about Jordan (Matthew 3:5; Luke 3:3). Compare Matthew 19:1; Mark 10:1. [source]
See on Matthew 3:2; and James 5:15; and Luke 3:3. [source]
See on Luke 3:3; and James 5:15. [source]
Literally, John heralding beforehand, as a herald before the king (Luke 3:3). Genitive absolute of first aorist active participle of προκηρυσσω prokērussō old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in Acts 3:20. [source]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3. [source]
See on Luke 3:3; see on James 5:15; see on Romans 3:25. Forgiveness specifies the peculiar quality of redemption. [source]
More correctly, the knowledge. The formula PastoSee 1 Timothy 2:4(note); 2 Timothy 3:7. For εἰς untoafter μετάνοια repentancesee Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10. [source]
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]