KJV: And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
YLT: And having been baptized, Jesus went up immediately from the water, and lo, opened to him were the heavens, and he saw the Spirit of God descending as a dove, and coming upon him,
Darby: And Jesus, having been baptised, went up straightway from the water, and lo, the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him:
ASV: And Jesus when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him;
Βαπτισθεὶς | Having been baptized |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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εὐθὺς | immediately |
Parse: Adverb Root: εὐθέως Sense: straightway, immediately, forthwith. |
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ἀνέβη | went up |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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ὕδατος | water |
Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
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ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ἠνεῴχθησαν | were opened |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ἀνοίγω Sense: to open. |
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[αὐτῷ] | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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οὐρανοί | heavens |
Parse: Noun, Nominative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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εἶδεν | he saw |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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Πνεῦμα | Spirit |
Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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καταβαῖνον | descending |
Parse: Verb, Present Participle Active, Accusative Neuter Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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περιστερὰν | a dove |
Parse: Noun, Accusative Feminine Singular Root: περιστερά Sense: a dove. |
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ἐρχόμενον | alighting |
Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Singular Root: ἔρχομαι Sense: to come. |
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ἐπ’ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
Greek Commentary for Matthew 3:16
It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke 3:22) has it “in bodily form as a dove” and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit. [source]
In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luke 3:22 “In a bodily form, as a dove ”)The dove was an ancient symbol of purity and innocence, adopted by our Lord in Matthew 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton:“Thou from the firstWast present, and with mighty wings outspread Dove-like sat'st brooding on the vast abyssAnd mad'st it pregnant.”In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him. It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; “The Spirit of God moved on the face of the waters like a dove.” Dr. Edersheim (“Life and Times of Jesus the Messia”) vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Genesis 1:2, where the Spirit of God is said to brood over the face of the waters, “just as a dove broodeth over her young without touching them.” “Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them.” He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. “Iftherefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people.”-DIVIDER- [source]
Reverse Greek Commentary Search for Matthew 3:16
Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the “opened” in Matthew 3:16 and Luke 3:21. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John 1:32). The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ. [source]
Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
In the shape of a dove. See on Matthew 3:16. [source]
First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
Hebrew word transliterated into Greek and then into English, our “amen.” John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ‘s authoritative manner of speaking as shown also by υμιν legō humin (I say unto you). Note plural αυτωι humin though τον ουρανον ανεωιγοτα autōi just before is singular (to him). Jesus addresses thus others besides Nathanael. The heaven opened (ανοιγω ton ouranon aneōigota). Second perfect active participle of επι τον υιον του αντρωπου anoigō with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah 64:1) and as it was later illustrated in the death of Stephen (Acts 7:56). There is a quotation from Genesis 28:12., Jacob‘s vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both “the Son of God” as Nathanael said and “the Son of Man” (epi ton huion tou anthrōpou) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob‘s Ladder. “I am the Way,” Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person. [source]
Perfect passive predicate participle of διανοιγνυμι dianoignumi (cf. Matthew 3:16; Luke 3:21). [source]
“In the matter of the name of Christ.” For the idea see Matthew 5:11.; Matthew 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just ονομα Χριστου onoma Christou here used because of the use of Χριστιανος Christianos in 1 Peter 4:16. For the beatitude μακαριοι makarioi see Matthew 5:11.The Spirit of glory and the Spirit of God (το της δοχης και το του τεου πνευμα to tēs doxēs kai to tou theou pneuma). Note repetition of the article (το to) though πνευμα pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.Resteth upon you Quotation from Isaiah 11:2. Present middle indicative of αναπαυω anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16. [source]
Quotation from Isaiah 11:2. Present middle indicative of αναπαυω anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16. [source]
Compare Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11. In all these heaven itself is opened. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Perfect passive participle (triple reduplication) of ανοιγω anoigō Accusative case after ειδον eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]