KJV: But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
YLT: but I have a baptism to be baptized with, and how am I pressed till it may be completed!
Darby: But I have a baptism to be baptised with, and how am I straitened until it shall have been accomplished!
ASV: But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
| βάπτισμα | Baptism |
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Parse: Noun, Accusative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἔχω | I have |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| βαπτισθῆναι | to be baptized [with] |
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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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| πῶς | how |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| συνέχομαι | I am distressed |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: συνέχω Sense: to hold together. |
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| ἕως | until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| ὅτου | while |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅστις Sense: while, until. |
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| τελεσθῇ | it should be accomplished |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: τελέω Sense: to bring to a close, to finish, to end. |
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Greek Commentary for Luke 12:50
Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark 10:32.; Matthew 20:22.). So here. “Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood” (Plummer). [source]
See this same vivid verb συνεχομαι sunechomai in Luke 8:37; Acts 18:5; Philemon 1:23 where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on.Till it be accomplished (εως οτου τελεστηι heōs hotou telesthēi). First aorist passive subjunctive of τελεω teleō with εως οτου heōs hotou (until which time), the common construction for the future with this conjunction. [source]
First aorist passive subjunctive of τελεω teleō with εως οτου heōs hotou (until which time), the common construction for the future with this conjunction. [source]
See on Luke 4:38, and compare 2 Corinthians 5:14; Philemon 1:23. Wyc., constrained. [source]
Reverse Greek Commentary Search for Luke 12:50
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” (ποικιλαις poikilais) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had “torments” (βασανοις basanois). The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, (δαιμονιζομενους και σεληνιαζομενους και παραλυτικους daimonizomenous kai selēniazomenous kai paralutikous), people possessed by demons, lunatics or “moon-struck” because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Matthew 17:15, paralytics (our very word). Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
First aorist passive subjunctive with μη mē ingressive aorist, do not become afraid of, with απο apo and the ablative like the Hebrew μη εχοντων περισσοτερον τι ποιησαι min and the English “be afraid of,” a translation Hebraism as in Matthew 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do (εχω mē echontōn perissoteron ti poiēsai). Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Imperfect passive of συνεχω sunechō with the instrumental case of ποβος phobos See a similar use of this vigorous verb in Luke 12:50 of Jesus and in Philemon 1:23 of Paul. [source]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites Luke 12:50, and Mark 10:38. In the absence of anything more satisfactory I adopt the explanation given above. [source]
See on taken, Luke 4:38; see on Acts 18:5. It is the word rendered I am in a strait, Philemon 1:23. Compare Luke 12:50. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road. [source]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ huper in this sense is more usual in Greek than αντι προ antiαρα οι παντες απετανον pro or any other preposition. Therefore all died (αρα ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]