KJV: Then there arose a question between some of John's disciples and the Jews about purifying.
YLT: there arose then a question from the disciples of John with some Jews about purifying,
Darby: There was therefore a reasoning of the disciples of John with a Jew about purification.
ASV: There arose therefore a questioning on the part of John's disciples with a Jew about purifying.
| Ἐγένετο | Arose |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ζήτησις | a debate |
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Parse: Noun, Nominative Feminine Singular Root: ἐκζήτησις Sense: a seeking. |
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| μαθητῶν | disciples |
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Parse: Noun, Genitive Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| Ἰωάννου | of John |
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Parse: Noun, Genitive Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| Ἰουδαίου | [a certain] Jew |
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Parse: Adjective, Genitive Masculine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| καθαρισμοῦ | purification |
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Parse: Noun, Genitive Masculine Singular Root: καθαρισμός Sense: a cleansing, purification, a ritual purgation or washing. |
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Greek Commentary for John 3:25
Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
Not a particle of time but of consequence; therefore, because of both Jesus and John baptizing. [source]
Rev., more correctly, questioning. Question would be ζήτημα , always in the sense of a question in debate. The word here represents the process of inquiry. [source]
Rev., correctly, on the part of. Literally, proceeding from. The rendering of the A.V. does not show with which party the discussion originated. The Greek distinctly states that the question was raised by the disciples of the Baptist. [source]
The best texts read Ἱουδαίου , with a Jew. Possibly one who asserted that John's baptism might now be dispensed with. [source]
Probably not about the familiar ceremonial purifications, but as to whether the baptism of Jesus or of John had the greater purifying power. [source]
Reverse Greek Commentary Search for John 3:25
The best texts add οὖν , therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11. [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]
Old word from υδωρ hudōr (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone See Mark 1:44; Luke 2:22 for the word καταρισμος katharismos (from καταριζω katharizō) which fact also raised a controversy with disciples of John because of his baptizing (John 3:25). Containing Present active participle feminine plural of χωρεω chōreō old verb from χωρος chōros place, space, having space or room for. Two or three firkins apiece The word μετρητης metrētēs from μετρεω metreō to measure, simply means “measurer,” an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew υδρια bath (2 Chronicles 4:5), here only in N.T., about 8-1/2 English gallons. Each ανα hudria thus held about 20 gallons. This common distributive use of υδρια ana occurs here only in this Gospel, but is in Revelation 4:8. In John 4:28 a much smaller hudria was used for carrying water. [source]
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]