KJV: Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
YLT: Then answered Peter, 'The water is any one able to forbid, that these may not be baptized, who the Holy Spirit did receive -- even as also we?'
Darby: Can any one forbid water that these should not be baptised, who have received the Holy Spirit as we also did?
ASV: Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we?
| Μήτι | If not |
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Parse: IntPrtcl Root: μήτι Sense: whether, at all, perchance. |
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| ὕδωρ | water |
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Parse: Noun, Accusative Neuter Singular Root: ὕδωρ Sense: water. |
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| δύναται | is able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| κωλῦσαί | to withhold |
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Parse: Verb, Aorist Infinitive Active Root: κωλύω Sense: to hinder, prevent forbid. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| βαπτισθῆναι | to baptize |
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Parse: Verb, Aorist Infinitive Passive Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| τούτους | these |
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Parse: Demonstrative Pronoun, Accusative Masculine Plural Root: οὗτος Sense: this. |
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| Πνεῦμα | Spirit |
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Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἅγιον | Holy |
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Parse: Adjective, Accusative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| ἔλαβον | have received |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λαμβάνω Sense: to take. |
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| ὡς | just as |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| καὶ | also [have] |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Greek Commentary for Acts 10:47
The negative μητι mēti expects the answer No. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Luke 6:39. Note the article with “water.” Here the baptism of the Holy Spirit had preceded the baptism of water (Acts 1:5; Acts 11:16). “The greater had been bestowed; could the lesser be withheld?” (Knowling). [source]
Ablative case of the articular first aorist passive infinitive of βαπτιζω baptizō with the redundant negative after the verb of hindering The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné{[28928]}š (papyri). Without it see note on Matthew 19:14 and note on Acts 8:36, and with it see note on Luke 4:42, note on Luke 24:16; and note on Acts 14:18. Cf. Robertson, Grammar, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind Literally, Can any one cut off the water from the being baptized as to these? Meyer: “The water is in this animated language conceived as the element offering itself for the baptism.” As well as we (ως και ημεις hōs kai hēmeis). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts 8:36). [source]
The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts 8:36). [source]
Note the article: the water; co-ordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of baptism. [source]
Reverse Greek Commentary Search for Acts 10:47
The very ones who, quippe qui, often in Acts when the persons are enlarged upon (Acts 8:15; Acts 9:35; Acts 10:41, Acts 10:47). [source]
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
The longer relative οστις hostis defines here more precisely (like Latin qui) οι λεγοντες hoi legontes (ye who say) of James 4:13 in a causal sense, as in Acts 10:47, “who indeed do not know” (present middle indicative of επισταμαι epistamai). [source]