The Meaning of John 1:31 Explained

John 1:31

KJV: And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

YLT: and I knew him not, but, that he might be manifested to Israel, because of this I came with the water baptizing.

Darby: and I knew him not; but that he might be manifested to Israel, therefore have I come baptising with water.

ASV: And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing in water.

KJV Reverse Interlinear

And I  knew  him  not:  but  that  he should be made manifest  to Israel,  therefore  am  I  come  baptizing  with  water. 

What does John 1:31 Mean?

Context Summary

John 1:29-34 - Witness Borne To The Son Of God
John's description of Christ gave answer to Isaac's inquiry, Genesis 22:7. Let us not narrow the extent of the gospel. By the grace of God Jesus tasted death for every man, 1 John 2:2. Though they knew it not, the Messiah had stood on those banks, had mingled with those crowds, had descended into those waters, and was standing among them at that moment. But their eyes were blinded. The new era had already dawned.
The general reader of the story of our Lord's baptism probably supposes that the sign of the descending dove and the sound of the Father's voice were apprehended by all the crowd. This, however, was not the case. John had been previously informed that some day one, indicated by those signs, would come to His baptism. John was the porter of the door of the fold, and it was necessary to certify the true Shepherd when He appeared, John 10:3. To our Lord this was the beginning of His ministry. The heavenly powers were opened to Him, which He was in turn to open to all who believe and cooperate with Him for the regeneration of the world. [source]

Chapter Summary: John 1

1  The divinity, humanity, office, and incarnation of Jesus Christ
15  The testimony of John
39  The calling of Simon and Andrew, Philip and Nathanael

Greek Commentary for John 1:31

And I knew him not [καγω ουκ ηιδειν αυτον]
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]
And I [κἀγὼ]
Emphatic. “And I, though I predicted His coming (John 1:30), knew Him not.” [source]
Knew Him not []
Officially, as the Messiah. There is no reference to personal acquaintance. It is inconceivable that, with the intimate relations between the two families, the Baptist should have been personally unacquainted with Jesus. [source]
Israel []
Always with the idea of the spiritual privilege of the race. [source]

Reverse Greek Commentary Search for John 1:31

John 3:10 Art thou a master of Israel [σὺ εἶ ὁ διδάσκαλος τοῦ Ισραὴλ]
The σὺ , thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: “Will you ( σὺ , emphatic), O professor of true virtue, pretend that you are justified in this?” (“Crito,” 51). On “Israel,” see on John 1:47. The word occurs four times in John's Gospel; here, John 1:31, John 1:47, John 1:49. [source]
John 21:1 Shewed [ἐφανέρωσεν]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
John 14:31 But that the world may know, etc. []
The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that, with an ellipsis, is common in John. See John 1:8, John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19. [source]
John 1:20 I am not the Christ []
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]
John 1:7 For witness [εις μαρτυριαν]
Old word from μαρτυρεω — martureō (from μαρτυς — martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα — hina and aorist active subjunctive of μαρτυρεω — martureō to make clearer εις μαρτυριαν — eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα — hina and first aorist active subjunctive of πιστευω — pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις — pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω — pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
John 21:1 Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
Acts 1:5 Baptized with water [εβαπτισεν υδατι]
The margin has “in the Holy Ghost” (Spirit, it should be). The American Standard Version renders “in” both with “water” and “Holy Spirit” as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John‘s own words (Matthew 3:11) to which Jesus apparently refers use εν — en (in) both with water and Spirit. There is a so-called instrumental use of εν — en where we in English have to say “with” (Revelation 13:10 εν μαχαιρηι — en machairēi like μαχαιρηι — machairēi Acts 12:2). That is to say εν — en with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν — en (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in John 21:8 we have τωι πλοιαριωι — tōi ploiariōi (locative without εν — en). They came in (locative case without εν — en) the boat. So in John 1:31 εν υδατι βαπτιζων — en hudati baptizōn baptizing in water. No distinction therefore can be insisted on here between the construction υδατι — hudati and εν πνευματι — en pneumati (both being in the locative case, one without, one with εν — en). Note unusual position of the verb βαπτιστησεστε — baptisthēsesthe (future passive indicative) between πνευματι — pneumati and αγιωι — hagiōi This baptism of the Holy Spirit was predicted by John (Matthew 3:11) as the characteristic of the Messiah‘s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here “which ye are about to receive” and “until the Pentecost” to Acts 1:5. [source]
1 Peter 1:20 But was manifested [πανερωτεντος δε]
First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8). [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]

What do the individual words in John 1:31 mean?

And I not knew Him but that He might be revealed - to Israel because of this came I with water baptizing
κἀγὼ οὐκ ᾔδειν αὐτόν ἀλλ’ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων

κἀγὼ  And  I 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: κἀγώ  
Sense: and I.
ᾔδειν  knew 
Parse: Verb, Pluperfect Indicative Active, 1st Person Singular
Root: οἶδα  
Sense: to see.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
φανερωθῇ  He  might  be  revealed 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰσραὴλ  to  Israel 
Parse: Noun, Dative Masculine Singular
Root: Ἰσραήλ  
Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name).
διὰ  because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
ἦλθον  came 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ἔρχομαι  
Sense: to come.
ὕδατι  water 
Parse: Noun, Dative Neuter Singular
Root: ὕδωρ  
Sense: water.
βαπτίζων  baptizing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).