KJV: John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
YLT: John answered, saying to all, 'I indeed with water do baptise you, but he cometh who is mightier than I, of whom I am not worthy to loose the latchet of his sandals -- he shall baptise you with the Holy Spirit and with fire;
Darby: John answered all, saying, I indeed baptise you with water, but the mightier than I is coming, the thong of whose sandals I am not fit to unloose; he shall baptise you with the Holy Spirit and fire;
ASV: John answered, saying unto them all, I indeed baptize you with water; but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and in fire:
| ἀπεκρίνατο | Answered |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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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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| πᾶσιν | [to] all |
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Parse: Adjective, Dative Masculine Plural Root: πᾶς Sense: individually. |
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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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| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| ὕδατι | with water |
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Parse: Noun, Dative Neuter Singular Root: ὕδωρ Sense: water. |
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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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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἰσχυρότερός | mightier |
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Parse: Adjective, Nominative Masculine Singular, Comparative Root: ἰσχυρός Sense: strong, mighty. |
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| μου | than I |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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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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| ἱκανὸς | worthy |
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Parse: Adjective, Nominative Masculine Singular Root: ἱκανός Sense: sufficient. |
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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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| ἱμάντα | strap |
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Parse: Noun, Accusative Masculine Singular Root: ἱμάς Sense: a thong of leather, a strap. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ὑποδημάτων | sandals |
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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 |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βαπτίσει | will baptize |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| Πνεύματι | [the] Spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| Ἁγίῳ | Holy |
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Parse: Adjective, Dative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| πυρί | with fire |
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Parse: Noun, Dative Neuter Singular Root: πῦρ Sense: fire. |
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Greek Commentary for Luke 3:16
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]
The definite article points to an expected personage. Hence better as Rev., he that is mightier. [source]
So also Mark; but Matthew βαστάσαι ,to bear. See on Matthew 3:11. [source]
Reverse Greek Commentary Search for Luke 3:16
So Luke (Luke 3:16) the locative case, in water. Matthew (Matthew 3:11) has εν en (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus. [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]
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]
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]
Apparently “the day” is the subject of the verb, not the work, not the Lord. See 2 Thessalonians 1:8; 2 Thessalonians 2:8. This metaphor of fire was employed in the O.T. (Daniel 7:9.; Malachi 4:1) and by John the Baptist (Matthew 3:12; Luke 3:16.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests (the fire itself will test, το πυρ αυτο δοκιμασει to pur auto dokimasei) the quality of the material used in the building, of what sort it is (οποιον εστιν hopoion estin), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes. [source]