KJV: And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
YLT: and he proclaimed, saying, 'He doth come -- who is mightier than I -- after me, of whom I am not worthy -- having stooped down -- to loose the latchet of his sandals;
Darby: And he preached, saying, There comes he that is mightier than I after me, the thong of whose sandals I am not fit to stoop down and unloose.
ASV: And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.
ἐκήρυσσεν | he was preaching |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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λέγων | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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Ἔρχεται | He comes |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ἰσχυρότερός | [is] mightier |
Parse: Adjective, Nominative Masculine Singular, Comparative Root: ἰσχυρός Sense: strong, mighty. |
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μου | than I |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ὀπίσω | after |
Parse: Preposition Root: ὀπίσω Sense: back, behind, after, afterwards. |
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μου | me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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οὗ | of whom |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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εἰμὶ | I am |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἱκανὸς | sufficient |
Parse: Adjective, Nominative Masculine Singular Root: ἱκανός Sense: sufficient. |
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κύψας | having stooped down |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: κύπτω Sense: to stoop down, bend forward, to bow the head. |
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λῦσαι | to untie |
Parse: Verb, Aorist Infinitive Active Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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ἱμάντα | strap |
Parse: Noun, Accusative Masculine Singular Root: ἱμάς Sense: a thong of leather, a strap. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ὑποδημάτων | sandals |
Parse: Noun, Genitive Neuter Plural Root: ὑπόδημα Sense: what is bound under, a sandal, a sole fastened to the foot with thongs. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Mark 1:7
In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John‘s part and he gives a reason for it. [source]
The thong of the sandal which held it together. When the guest comes into the house, performed by a slave before one enters the bath. Mark alone gives this touch. [source]
A detail peculiar to Mark. [source]
Compare to bear; Matthew 3:11. [source]
Reverse Greek Commentary Search for Mark 1:7
Compare to unloose, Mark 1:7. John puts himself in the position of the meanest of servants. To bear the sandals of their masters, that is, to bring and take them away, as well as to fasten or to take them off, was, among the Jews, Greeks, and Romans, the business of slaves of the lowest rank. [source]
Like Mark 1:7, “the one mightier than I.” Ablative case Compare Luke 3:16 with Mark 1:7. and Matthew 3:11. for discussion of details. Luke has “fire” here after “baptize with the Holy Ghost” as Matthew 3:11, which see note. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah‘s coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke 3:17; Matthew 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah‘s Mission and so will far transcend the water baptism which marked the ministry of John. [source]
Literally, that I should unloose. Mark (Mark 1:7) and Luke (Luke 3:16) have unloose. Matthew (Matthew 3:11) bear. See on Matthew 3:11. [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]
Historical (dramatic) present indicative of this characteristic word in John (cf. John 1:17.). See John 1:32, John 1:34 for historical examples of John‘s witness to Christ. This sentence is a parenthesis in Westcott and Hort‘s text, though the Revised Version makes a parenthesis of most of John 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. Crieth Second perfect active indicative of κραζω krazō old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. This was Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Acts 3:10 where we should prefer “is” Gildersleeve (Syntax, p. 96) calls this the “imperfect of sudden appreciation of the real state of things.” Of whom I said But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων ho eipōn “the one who said,” a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. After me See also John 1:27. Later in time John means. He described “the Coming One” The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. Is become Second perfect active indicative of γινομαι ginomai It is already an actual fact when the Baptist is speaking. Before me In rank and dignity, the Baptist means, ο ισχυροτερος μου ho ischuroteros mou “the one mightier than I” (Mark 1:7) and ισχυροτερος μου ischuroteros mou “mightier than I” (Matthew 3:11). In John 3:28 εμπροστεν εκεινου emprosthen ekeinou (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25-30). For he was before me Paradox, but clear. He had always been So also πρωτον υμων prōton humōn in John 15:18 means “before you” as if it were προτερον υμων proteron humōn John 1:30 repeats these words almost exactly. [source]
Evil sense of this present active participle of πειραζω peirazō as so often (Mark 8:11; Mark 10:2, etc.). That they might have whereof to accuse him Purpose clause with ινα hina and present active subjunctive of εχω echō This laying of traps for Jesus was a common practice of his enemies (Luke 11:16, etc.). Note present active infinitive of κατηγορεω katēgoreō (see Matthew 12:10 for the verb) to go on accusing (with genitive αυτου autou). It was now a habit with these rabbis. Stooped down First aorist active participle of κυπτω kuptō old verb to bow the head, to bend forward, in N.T. only here and John 8:8; Mark 1:7. The use of κατω katō (down) gives a vivid touch to the picture. With his finger Instrumental case of δακτυλος daktulos for which see Matthew 23:4. Wrote on the ground Imperfect active of καταγραπω katagraphō old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of καταγραπω katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman‘s sin. [source]
Against the rendering of the A. V. is the word προέειναν ,they stretched forward, in allusion to the position of the victim for scourging, and the article with thongs; “the thongs,” with reference to some well-known instrument. If the words referred simply to binding him, with thongs would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical Greek, and to render stretched him out for (or before )the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mark 1:7; Luke 3:16; John 1:27). [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]
Cognate accusative with εβαπτισεν ebaptisen and the genitive μετανοιας metanoias describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in Mark 1:4 and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark 1:7.; Matthew 3:11.; Luke 3:16). If they did not know of the Holy Spirit, they had missed the point of John‘s baptism. [source]
Note the emphatic prolepsis of ινα πιστευσωσιν eis ton erchomenon met' auton before hina pisteusōsin with which it is construed. This is John‘s identical phrase, “the one coming after me” as seen in Mark 1:7; Matthew 3:11; Luke 3:16; John 1:15. It is not clear that these “disciples” believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John‘s baptism was inadequate, but he simply explains what John really taught and so what his baptism signified. [source]
If the instrumental case of ιμας himas old word for strap or thong (for sandals as Mark 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But τοις ιμασιν tois himasin may be dative case and then it would mean “for the lashes.” In either case it is a dreadful scene of terrorizing by the chiliarch. Unto the centurion that stood by (προς τον εστωτα εκατονταρχον pros ton hestōta hekatontarchon). He was simply carrying out the orders of the chiliarch (cf. Matthew 27:54). Why had not Paul made protest before this? Is it lawful? This use of ει ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
See on worthy, Luke 7:6. The primary meaning is sufficient, and hence comes to be applied to number and quantity; many, enough, as Mark 10:46; Luke 8:32; Acts 9:23, etc. So, long, of time (Acts 8:11; Acts 27:9). Worthy, i.e., sufficient for an honor or a place (Mark 1:7; Luke 7:6; 1 Corinthians 15:9). Adequate (2 Corinthians 2:16; 2 Corinthians 3:5). Qualified (2 Timothy 2:2). Here the sense might be expressed by for years enough. [source]