KJV: And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
YLT: and there were going forth to him all the region of Judea, and they of Jerusalem, and they were all baptized by him in the river Jordan, confessing their sins.
Darby: And there went out to him all the district of Judaea, and all they of Jerusalem, and were baptised by him in the river Jordan, confessing their sins.
ASV: And there went out unto him all the country of Judaea, and all they of Jerusalem; And they were baptized of him in the river Jordan, confessing their sins.
| ἐξεπορεύετο | were going out |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
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| Ἰουδαία | of Judea |
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Parse: Noun, Nominative Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| χώρα | region |
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Parse: Noun, Nominative Feminine Singular Root: χώρα Sense: the space lying between two places or limits. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἱεροσολυμῖται | of Jerusalem |
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Parse: Noun, Nominative Masculine Plural Root: Ἱεροσολυμίτης Sense: a citizen or inhabitant of Jerusalem. |
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| ἐβαπτίζοντο | were being baptized |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| Ἰορδάνῃ | Jordan |
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Parse: Noun, Dative 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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| ποταμῷ | river |
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Parse: Noun, Dative Masculine Singular Root: ποταμός Sense: a stream, a river. |
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| ἐξομολογούμενοι | confessing |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: ἐξομολογέω Sense: to confess. |
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| ἁμαρτίας | sins |
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Parse: Noun, Accusative Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Mark 1:5
Imperfect indicative describing the steady stream of people who kept coming to the baptism (εβαπτιζοντο ebaptizonto imperfect passive indicative, a wonderful sight). [source]
In the Jordan river, literally. [source]
The imperfect tense signifies, there kept going out. [source]
Peculiar to Mark. [source]
See on Matthew 3:6. [source]
Reverse Greek Commentary Search for Mark 1:5
His coming was an epoch His coming was in accordance with the prophetic picture Note the same verb about John in John 1:6. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as the baptizing one The baptizing took place in the River Jordan (Mark 1:5, Mark 1:9) which was included in the general term the wilderness or the deserted region of Judea. [source]
Literally, of the Jerusalemites, who knew better than the multitude the designs of the priesthood. The word occurs only here and Mark 1:5. [source]
Repeated in John 1:33. Second past perfect of οιδα oida as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know. But that he should be made manifest to Israel Final clause with ινα hina and first aorist passive subjunctive of πανεροω phaneroō The purpose of John‘s ministry was to manifest to Israel with their spiritual privileges (John 1:49) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in Mark 1:5. The Synoptic account is presupposed all along here. [source]
Reference to John 3:22. the work of the Baptist and the jealousy of his disciples. Ουν Oun is very common in John‘s Gospel in such transitions. The Lord So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους ho Iēsous Mark usually has ο Ιησους ho Iēsous and Luke often ο Κυριος ho Kurios In the narrative portion of John we have usually ο Ιησους ho Iēsous but ο Κυριος ho Kurios in five passages (John 4:1; John 6:23; John 11:2; John 20:20; John 21:12). There is no reason why John should not apply ο Κυριος ho Kurios to Jesus in the narrative sections as well as Luke. Bernard argues that these are “explanatory glosses,” not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος Kurios (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. Knew Second aorist active indicative of γινωσκω ginōskō The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (John 2:24). Already the Pharisees are suspicious of Jesus. How that Declarative οτι hoti (indirect assertion). Was making and baptizing more disciples than John Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John‘s early ministry (Mark 1:5; Matthew 3:5; Luke 3:7, Luke 3:15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke 3:19.). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would “raise a rebellion,” probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from Ιεροσολυμα Ierosoluma and occurs in Josephus and 4Maccabees. In N.T. only here and Mark 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent). Is not this? Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods). They seek The plural refers to the group of leaders already present (John 7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (John 5:18). [source]
From ὁμός , one and the same, and λέγω , to say. Hence, primarily, to say the same thing as another, and, therefore, to admit the truth of an accusation. Compare Psalm 51:4. The exact phrase, ὁμολογεῖν τὰς ἁμαρτίας confessthe sins, does not occur elsewhere in the New Testament. Compare ἐξομολογεῖσθαι ἁμαρτίας ( παραπτώματα ) Matthew 3:6; Mark 1:5; James 5:16. See on Matthew 3:6; see on Matthew 11:25; see on Luke 22:6; see on Acts 19:18; see on James 5:16. [source]
Third-class condition again with εαν ean and present active subjunctive of ομολογεω homologeō “if we keep on confessing.” Confession of sin to God and to one another (James 5:16) is urged throughout the N.T. from John the Baptist (Mark 1:5) on. [source]