KJV: He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
YLT: of whom I am not worthy that I may loose the cord of his sandal.'
Darby: he who comes after me, the thong of whose sandal I am not worthy to unloose.
ASV: even he that cometh after me, the latchet of whose shoe I am not worthy to unloose.
| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀπίσω | after |
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Parse: Preposition Root: ὀπίσω Sense: back, behind, after, afterwards. |
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| μου | me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐρχόμενος | coming |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
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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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| ἄξιος | worthy |
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Parse: Adjective, Nominative Masculine Singular Root: ἄξιος Sense: weighing, having weight, having the weight of another thing of like value, worth as much. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| λύσω | I should untie |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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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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| ἱμάντα | strap |
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Parse: Noun, Accusative Masculine Singular Root: ἱμάς Sense: a thong of leather, a strap. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ὑποδήματος | sandal |
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Parse: Noun, Genitive Neuter Singular Root: ὑπόδημα Sense: what is bound under, a sandal, a sole fastened to the foot with thongs. |
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Greek Commentary for John 1:27
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]
The best texts omit the first two words. Westcott and Hort also omit ὁ so that the rendering is, whom ye know not, coming after me. [source]
The best texts omit. [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]
Reverse Greek Commentary Search for John 1:27
According to the proper reading, ἐγὼ , I, stands first in the Baptist's statement, the ὅτι having the force merely of quotation marks. It is emphatic: “I am not the Christ, though the Christ is here.” Some were questioning whether John was the Christ (Luke 3:15; Acts 13:25). Note the frequent occurrence of the emphatic I: John 1:23, John 1:26, John 1:27, John 1:30, John 1:31, John 1:33, John 1:34. On the Christ, see on Matthew 1:1. [source]
Historical (dramatic) present indicative of this characteristic word in John (cf. John 1:17.). See John 1:32, John 1:34 for historical examples of John‘s witness to Christ. This sentence is a parenthesis in Westcott and Hort‘s text, though the Revised Version makes a parenthesis of most of John 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. Crieth Second perfect active indicative of κραζω krazō old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. This was Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Acts 3:10 where we should prefer “is” Gildersleeve (Syntax, p. 96) calls this the “imperfect of sudden appreciation of the real state of things.” Of whom I said But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων ho eipōn “the one who said,” a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. After me See also John 1:27. Later in time John means. He described “the Coming One” The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. Is become Second perfect active indicative of γινομαι ginomai It is already an actual fact when the Baptist is speaking. Before me In rank and dignity, the Baptist means, ο ισχυροτερος μου ho ischuroteros mou “the one mightier than I” (Mark 1:7) and ισχυροτερος μου ischuroteros mou “mightier than I” (Matthew 3:11). In John 3:28 εμπροστεν εκεινου emprosthen ekeinou (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25-30). For he was before me Paradox, but clear. He had always been So also πρωτον υμων prōton humōn in John 15:18 means “before you” as if it were προτερον υμων proteron humōn John 1:30 repeats these words almost exactly. [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]
Referring to the historic fact. See Matthew 11:3; Luke 7:19; John 1:15, John 1:27. Compare, for the form of expression, John 1:33; John 3:13. [source]
As in John 1:27. Morally entitled. [source]
Present active predicate participle of κηρυσσω kērussō to herald, to preach.Worthy to open and to loose (αχιος ανοιχαι και λυσαι axios anoixai kai lusai). Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]