KJV: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
YLT: whose fan is in his hand, and he will thoroughly cleanse his floor, and will gather his wheat to the storehouse, but the chaff he will burn with fire unquenchable.'
Darby: whose winnowing fan is in his hand, and he shall thoroughly purge his threshing-floor, and shall gather his wheat into the garner, but the chaff he will burn with fire unquenchable.
ASV: whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.
οὗ | whose |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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τὸ | - |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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πτύον | winnowing fork [is] |
Parse: Noun, Nominative Neuter Singular Root: πτύον Sense: a winnowing shovel. |
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χειρὶ | hand |
Parse: Noun, Dative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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διακαθαριεῖ | He will clear |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: διακαθαίρω Sense: to cleanse thoroughly. |
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ἅλωνα | threshing floor |
Parse: Noun, Accusative Feminine Singular Root: ἅλων Sense: a ground plot or threshing floor, i. |
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συνάξει | will gather |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: συνάγω Sense: to gather together, to gather. |
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σῖτον | wheat |
Parse: Noun, Accusative Masculine Singular Root: σιτίον Sense: wheat, grain. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἀποθήκην | barn |
Parse: Noun, Accusative Feminine Singular Root: ἀποθήκη Sense: a place in which anything is laid by or up. |
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ἄχυρον | chaff |
Parse: Noun, Accusative Neuter Singular Root: ἄχυρον Sense: a stalk of grain from which the kernels have been beaten out. |
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κατακαύσει | He will burn up |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: κατακαίω Sense: to burn up, consume by fire. |
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πυρὶ | with fire |
Parse: Noun, Dative Neuter Singular Root: πῦρ Sense: fire. |
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ἀσβέστῳ | unquenchable |
Parse: Adjective, Dative Neuter Singular Root: ἄσβεστος Sense: unquenched, unquenchable. |
Greek Commentary for Matthew 3:12
Note perfective use of κατα kata The threshing floor, the fan, the wheat, the garner, the chaff He will sweep from side to side to make it clean. [source]
Throughly (retained by Rev.) obsolete form of thoroughly, is the force of the preposition διά (through )In that preposition lies the picture of the farmer beginning at one side of the floor, and working through to the other, cleansing as he goes. The whole metaphor represents the Messiah as separating the evil from the good, according to the tests of his kingdom and Gospel, receiving the worthy into his kingdom and consigning the unworthy to destruction (compare Matthew 13:30, Matthew 13:39-43, Matthew 13:48-50). -DIVIDER- -DIVIDER- [source]
The picture is of a farmer at his threshing-floor, the area of hard-beaten earth on which the sheaves are spread and the grain trodden out by animals. Hisfan, that is his winnowing-shovel orfork, is in his hand, and with it he throws up the mingled wheat and chaff against the wind in order to separate the grain. [source]
Reverse Greek Commentary Search for Matthew 3:12
See already Matthew 3:12; Matthew 6:26. Granary, storehouse, place for putting things away. [source]
See on Matthew 3:12. [source]
From αποτιτημι apotithēmi to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Matthew 3:12; Matthew 6:26; Matthew 13:30; Luke 3:17; Luke 12:18, Luke 12:24).All my corn (παντα τον σιτον panta ton siton). Better grain (wheat, barley), not maize or Indian corn.My goods Like the English, my good things. So the English speak of goods (freight) train. [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]
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]
More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9, 1 Corinthians 9:10. Comp. ἅλων a threshing-floor, Matthew 3:12; Luke 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, “Hurt not the laboring beast.” Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea. [source]