The Meaning of Matthew 3:1 Explained

Matthew 3:1

KJV: In those days came John the Baptist, preaching in the wilderness of Judaea,

YLT: And in those days cometh John the Baptist, proclaiming in the wilderness of Judea,

Darby: Now in those days comes John the baptist, preaching in the wilderness of Judaea,

ASV: And in those days cometh John the Baptist, preaching in the wilderness of Judaea, saying,

KJV Reverse Interlinear

<1161> In  those  days  came  John  the Baptist,  preaching  in  the wilderness  of Judaea, 

What does Matthew 3:1 Mean?

Study Notes

He shall be called
Probably referring to Isaiah 11:1 where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse."

Context Summary

Matthew 3:1-12 - The Herald Prepares The Way
Matthew's Gospel heralds the Kingdom. We are allowed to see and listen to the forerunner, whose voice again awoke the hearts of men with prophetic utterance after a silence of four hundred years. He leaps into the arena with the suddenness of Elijah.
His message was twofold-the need for repentance and the announcement of the nearness of the Kingdom; it thrilled his generation with a strange wonder and interest. All of the southern part of the country seemed to empty itself into the Jordan valley. Yes, if a man is not a reed shaken by the wind, not effeminate in court dress, not a copy but an original, who speaks what he sees and knows of God, men will come to Him in every age.
To us also John the Baptist must come, if we shall properly appreciate the Redeemer. We must expose ourselves to the fire, the ax, the winnowing-fan, that we may learn what we really are and come, like Paul, to reckon our own righteousness as loss, if only we may win Christ and be found in Him. [source]

Chapter Summary: Matthew 3

1  John preaches: his office, life, and baptism
7  He reprimands the Pharisees,
13  and baptizes Jesus in Jordan

Greek Commentary for Matthew 3:1

And in those days cometh John the Baptist [εν δε ταις ημεραις παραγινεται Ιωανης ο απτιστης]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
Preaching in the wilderness of Judea [Κηρυσσων εν τηι ερημωι της Ιουδαιας]
It was the rough region in the hills toward the Jordan and the Dead Sea. There were some people scattered over the barren cliffs. Here John came in close touch with the rocks, the trees, the goats, the sheep, and the shepherds, the snakes that slipped before the burning grass over the rocks. He was the Baptizer, but he was also the Preacher, heralding his message out in the barren hills at first where few people were, but soon his startling message drew crowds from far and near. Some preachers start with crowds and drive them away. [source]
In those days []
The phrase is indefinite, but always points back to a preceding date; in this case to the date of the settlement of the family at Nazareth. “In those days,” i.e., some time during the nearly thirty years since that settlement. [source]
John []
Hebrew, meaning God has dealt graciously. Compare the German Gotthold. [source]
Came [παραγίνεται]
Rev., cometh. The verb is used in what is called the historical present, giving vividness to the narrative, as Carlyle (“French Revolution”). “But now also the National Deputies from all ends of France are in Paris with their commissions.” “In those days appears John the Baptist.” [source]
Preaching [κηρύσσων]
See on 2 Peter 2:5. [source]
Wilderness [τῇ ἐήμω]
Not suggesting absolute barrenness but unappropriated territory affording free range for shepherds and their flocks. Hepworth Dixon (“The Holy Land”) says, “Even in the wilderness nature is not so stern as man. Here and there, in clefts and basins, and on the hillsides, grade on grade, you observe a patch of corn, a clump of olives, a single palm.” [source]

Reverse Greek Commentary Search for Matthew 3:1

Matthew 28:19 In the name [εἰς τὸ ὄνομα]
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Matthew 21:29 Repented [μεταμεληθεὶς]
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
Matthew 12:18 My beloved [ο αγαπητος μου]
This phrase reminds one of Matthew 3:17 (the Father‘s words at Christ‘s baptism). [source]
Matthew 13:30 My barn [την αποτηκην μου]
See already Matthew 3:12; Matthew 6:26. Granary, storehouse, place for putting things away. [source]
Matthew 17:5 This is [ουτος εστιν]
At the baptism (Matthew 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus.Hear ye him (ακουετε αυτου — akouete autou). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death. [source]
Matthew 23:33 Ye serpents, ye offspring of vipers [οπεις γεννηματα εχιδνων]
These blistering words come as a climax and remind one of the Baptist (Matthew 3:17) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (Matthew 12:24). They cut to the bone like whip-cords. [source]
Matthew 3:13 Then cometh Jesus [τοτε παραγινεται ο Ιησους]
The same historical present used in Matthew 3:1. He comes all the way from Galilee to Jordan “to be baptized by him” The genitive articular infinitive of purpose, a very common idiom. The fame of John had reached Nazareth and the hour has come for which Jesus has waited. [source]
Matthew 4:5 Then the devil taketh him [τοτε παραλαμβανει αυτον ο διαβολος]
Matthew is very fond of this temporal adverb See note on Matthew 2:7; note on Matthew 3:13; note on Matthew 4:1. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. [source]
Matthew 3:1 And in those days cometh John the Baptist [εν δε ταις ημεραις παραγινεται Ιωανης ο απτιστης]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
Matthew 8:17 Himself took our infirmities and bare our diseases [αυτος τας αστενειας ελαβεν και τας νοσους εβαστασεν]
A quotation from Isaiah 53:4. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: “He took away our sicknesses, and bore the burden of our diseases.” Goodspeed puts it: “He took our sickness and carried away our diseases.” Deissmann (Bible Studies, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: “He took upon himself our pains, and bore our diseases.” Plummer holds that “It is impossible, and also unnecessary, to understand what the Evangelist understood by ‹took‘ It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ.” ασταζω — Bastazō occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, Vocabulary), pilfer. In Matthew 3:11 we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. “This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating ‹took away‘”(Vincent). We have seen that the word βασταζω — bastazō will possibly allow that meaning, but I agree with McNeile: “The passage, as Matthew employs it, has no bearing on the doctrine of the atonement.” But Jesus does show his sympathy with us. “Christ‘s sympathy with the sufferers was so intense that he really felt their weaknesses and pains.” In our burdens Jesus steps under the load with us and helps us to carry on. [source]
Mark 15:23 They gave [ἐδίδουν]
The imperfect tense is used in the same sense as in Matthew 3:14 (Rev.), “John would have hindered. ” They were for giving; attempted to give. So Rev., excellently, offered. [source]
Mark 1:7 And unloose []
Compare to bear; Matthew 3:11. [source]
Mark 1:8 With water [υδατι]
So Luke (Luke 3:16) the locative case, in water. Matthew (Matthew 3:11) has εν — en (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus. [source]
Mark 1:9 Rent asunder [σχιζομενους]
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]
Mark 1:11 Thou art [συ ει]
So Luke 3:22. Matthew 3:17 has this is (ουτος εστιν — houtos estin) which see. So both Mark and Luke have “in thee,” while Matthew has “in whom.” [source]
Mark 12:6 A beloved son [υιον αγαπητον]
Luke 20:13 has τον υιον τον αγαπητον — ton huion ton agapēton Jesus evidently has in mind the language of the Father to him at his baptism (Mark 1:11; Matthew 3:17; Luke 3:22). [source]
Mark 10:46 Great multitude [ochlou hikanou)]
Considerable, more than sufficient. Often in Luke and the papyri in this sense. See note on Matthew 3:11 for the other sense of fit for οχλου ικανου — hikanos Aramaic name like Bartholomew, αρτιμαιος — bar meaning son like Hebrew ben. So Mark explains the name meaning “the son of Timaeus” Mark alone gives his name while Matthew 20:30 mentions two which see for discussion.Blind beggar (ο υιος Τιμαιου — tuphlos prosaitēs), “begging” (τυπλος προσαιτης — epaitōn) Luke has it (Luke 18:35). All three Gospels picture him as sitting by the roadside (επαιτων — ekathēto para tēn hodon). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: “I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled” (The Land and the Book). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases. [source]
Luke 7:6 Worthy [ἱκανός]
Lit., sufficient. Compare Matthew 3:11, “worthy to bear and 2 Corinthians 3:5, “not that we are sufficient ( ἱκανοί )but our sufficiency ( ἱκανότης ) is of God.” It is also used in the sense of much, many, long. See Luke 7:12; Luke 8:27, Luke 8:32; Luke 20:9; Acts 9:23. [source]
Luke 3:3 The country about Jordan []
Which both Matthew and Mark call the wilderness. See on Matthew 3:1. [source]
Luke 3:16 Unloose [λῦσαι]
So also Mark; but Matthew βαστάσαι ,to bear. See on Matthew 3:11. [source]
Luke 3:17 Fan - floor - purge []
See on Matthew 3:12. [source]
Luke 12:18 My barns [μου τας αποτηκας]
From αποτιτημι — apotithēmi to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Matthew 3:12; Matthew 6:26; Matthew 13:30; Luke 3:17; Luke 12:18, Luke 12:24).All my corn (παντα τον σιτον — panta ton siton). Better grain (wheat, barley), not maize or Indian corn.My goods Like the English, my good things. So the English speak of goods (freight) train. [source]
Luke 3:2 The Word of God came unto John [εγενετο ρημα τεου επι Ιωανην]
The great epoch marked by εγενετο — egeneto rather than ην — ēn ημα τεου — Rhēma theou is some particular utterance of God (Plummer), common in lxx, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him “in the wilderness” (εν τηι ερημωι — en tēi erēmōi) as here, Mark 1:4; Matthew 3:1 (adding “of Judea”). [source]
Luke 3:16 He that is mightier than I [ο ισχυροτερος μου]
Like Mark 1:7, “the one mightier than I.” Ablative case Compare Luke 3:16 with Mark 1:7. and Matthew 3:11. for discussion of details. Luke has “fire” here after “baptize with the Holy Ghost” as Matthew 3:11, which see note. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah‘s coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke 3:17; Matthew 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah‘s Mission and so will far transcend the water baptism which marked the ministry of John. [source]
Luke 3:21 The heaven was opened [ανεωιχτηναι τον ουρανον]
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]
Luke 9:35 Out of the cloud [εκ της νεπελης]
This voice was the voice of the Father like that at the baptism of Jesus (Luke 3:22; Mark 1:11; Matthew 3:17) and like that near the end (John 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen (ο υιος μου ο εκλελεγμενος — Ho huios mou ho eklelegmenos). So the best documents (Aleph B L Syriac Sinaitic). The others make it “My Beloved” as in Mark 9:7; Matthew 17:5. These disciples are commanded to hear Jesus, God‘s Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all. [source]
Luke 3:21 Jesus also having been baptized [και Ιησου βαπτιστεντος]
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]
Luke 3:22 The Holy Ghost [το πνευμα το αγιον]
The Holy Spirit. Mark 1:10 has merely the Spirit Alone in Luke who has also “as a dove” (ως περιστεραν — hōs peristeran) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God‘s Son.And a voice came out of heaven Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
Luke 3:22 And a voice came out of heaven [και πωνην εχ ουρανου γενεσται]
Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
John 3:8 Sound [φωνὴν]
Rev., voice. Used both of articulate and inarticulate utterances, as of the words from heaven at Jesus' baptism and transfiguration (Matthew 3:17; 2 Peter 1:17, 2 Peter 1:18); of the trumpet (Matthew 24:31; 1 Corinthians 14:8), and of inanimate things in general (1 Corinthians 14:17). John the Baptist calls himself φωνή , a voice, and the word is used of the wind, as here, in Acts 2:6. Of thunder, often in the Revelation (Revelation 6:1; Revelation 14:2, etc.). [source]
John 1:6 Whose name was John [ὄνομα αὐτῷ Ἱωάνης]
Literally, the name unto him John. The first mention of John the Baptist. The last occurs, Acts 19:3. On the name, see on Matthew 3:1; see on Luke 3:2. John never speaks of the Baptist as John the Baptist, like the other Evangelists, but simply as John. This is perfectly natural on the supposition that John himself is the author of the gospel, and is the other John of the narrative. [source]
John 1:38 What seek ye? []
The first words of Christ as recorded by John. Compare Matthew 3:15; Mark 1:15; Luke 2:49. [source]
John 1:32 As a dove [ὡσεὶ περιστερὰν]
In the shape of a dove. See on Matthew 3:16. [source]
John 5:20 Loveth [φιλεῖ]
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
John 1:27 To unloose [ἵνα λύσω]
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]
John 1:23 Crying in the wilderness []
Some join in the wilderness with make straight, as in the Hebrew. The quotation is from Isaiah 40:3. In the other three Gospels it is applied to the Baptist (Matthew 3:3; Mark 1:3; Luke 3:4). Here he uses it of himself. On wilderness, see on Matthew 3:1. [source]
John 1:15 He was before me [πρῶτός μου ἦν]
Literally, first in regard of me (Rev., in margin). The reference to dignity would require ἐστίν , is (see Matthew 3:11, “is mightier”). A similar expression occurs in John 15:18: the world hated me before (it hated) you ( πρῶτον ὑμῶν ). The reference is to the pre-existence of Christ. When speaking of Christ's historic manifestation, is become before me, the Baptist says γέγονεν . When speaking of Christ's eternal being, He was before me, he uses ἦν . The meaning is, then, that Christ, in His human manifestation, appeared after John, but, as the Eternal Word, preceded him, because He existed before him. Compare John 8:58. [source]
John 1:27 Coming after me [οπισω μου ερχομενος]
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]
John 1:33 He said [εκεινος ειπεν]
Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
John 1:15 Beareth witness [μαρτυρει]
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 3:25-30 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 3:28). 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]
John 1:32 Bare witness [εμαρτυρησεν]
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]
John 1:34 I have seen [εωρακα]
Present perfect active of οραω — horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω — martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
John 1:51 Verily, Verily [Αμην αμην]
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]
Acts 19:4 With the baptism of repentance [βαπτισμα μετανοιας]
Cognate accusative with εβαπτισεν — ebaptisen and the genitive μετανοιας — metanoias describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in Mark 1:4 and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark 1:7.; Matthew 3:11.; Luke 3:16). If they did not know of the Holy Spirit, they had missed the point of John‘s baptism. [source]
Acts 19:4 That they should believe on him that should come after him, that is on Jesus [εις τον ερχομενον μετ αυτον ινα πιστευσωσιν τουτ εστιν εις τον Ιησουν]
Note the emphatic prolepsis of ινα πιστευσωσιν — eis ton erchomenon met' auton before hina pisteusōsin with which it is construed. This is John‘s identical phrase, “the one coming after me” as seen in Mark 1:7; Matthew 3:11; Luke 3:16; John 1:15. It is not clear that these “disciples” believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John‘s baptism was inadequate, but he simply explains what John really taught and so what his baptism signified. [source]
Acts 7:26 Would have set them at one again [συναλλασσω]
Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Matthew 3:14 of καταλλασσω — sunallassō only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is αδικειτε αλληλους — katallassō Do ye wrong one to another (adikeite allēlous). The same word used in Acts 7:24 of the wrong done one of the Hebrews by the Egyptian, but here both are “brethren.” [source]
Acts 7:56 Opened [διηνοιγμενους]
Perfect passive predicate participle of διανοιγνυμι — dianoignumi (cf. Matthew 3:16; Luke 3:21). [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]
Acts 13:25 What suppose ye that I am? [Τι εμε υπονοειτε ειναι]
υπο νοεω — Huponoeō(ουκ ειμι εγω — hupoλσαι — noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω — ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα — lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER-
[source]

Acts 13:25 what []
not who, character, not identity. It is indirect discourse (the infinitive ειναι — einai and the accusative of general reference). υπο νοεω — Huponoeō(ουκ ειμι εγω — hupoλσαι — noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω — ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα — lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER-
[source]

Acts 13:25 who []
, character, not identity. It is indirect discourse (the infinitive ειναι — einai and the accusative of general reference). υπο νοεω — Huponoeō(ουκ ειμι εγω — hupoλσαι — noeō) is to think secretly, to suspect, to conjecture. I am not he (λυω — ouk eimi egō). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in John 1:19-27 (cf. also Matthew 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form υποδημα — lūsai (first aorist active infinitive of luō) found in Mark 1:7; Luke 3:16 and the word for shoes (hupodēma singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?-DIVIDER-
[source]

Acts 2:3 Parting asunder [διαμεριζομεναι]
Present middle (or passive) participle of διαμεριζω — diamerizō old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in Luke 11:17.). So middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be “being distributed.” The middle is probably correct and means that “the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present” (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like “Fire had always been, with the Jews, the symbol of the Divine presence (cf. Exodus 3:2; Deuteronomy 5:4). No symbol could be more fitting to express the Spirit‘s purifying energy and refining energy” (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Matthew 3:11). [source]
Acts 21:8 Unto Caesarea [εις Καισαριαν]
Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου — hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου — eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο — euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων — ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης — ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι — Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]
Acts 26:11 I strove to make them blaspheme [ηναγκαζον βλασπημειν]
Conative imperfect active of αναγκαζω — anagkazō old verb from αναγκη — anagkē (necessity, compulsion). The tense, like the imperfect in Matthew 3:14; Luke 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many “unto death” (Acts 22:4). I persecuted (εδιωκον — ediōkon). Imperfect active again, repeated attempts. The old verb διωκω — diōkō was used to run after or chase game and then to chase enemies. The word “persecute” is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. Even unto foreign cities We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. [source]
Acts 7:26 Appeared [οραω]
First aorist passive indicative of μαχομενοις — horaō not with idea that only a vision but rather that it was sudden or unexpected. As they strove (μαχομαι — machomenois). Present middle participle of συνηλλασσεν αυτους εις ειρηνεν — machomai actually fighting. Would have set them at one again Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Matthew 3:14 of καταλλασσω — sunallassō only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is αδικειτε αλληλους — katallassō Do ye wrong one to another (adikeite allēlous). The same word used in Acts 7:24 of the wrong done one of the Hebrews by the Egyptian, but here both are “brethren.” [source]
1 Corinthians 11:13 Is it seemly? [πρεπον εστιν]
Periphrastic present indicative rather than πρεπει — prepei See note on Matthew 3:15. Paul appeals to the sense of propriety among the Corinthians. [source]
1 Corinthians 1:21 Through its wisdom [δια της σοπιας]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω — ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω — ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 1:21 Through the foolishness of the preaching [δια της μωριας του κηρυγματος]
Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 3:13 It is revealed in fire [εν πυρι αποκαλυπτεται]
Apparently “the day” is the subject of the verb, not the work, not the Lord. See 2 Thessalonians 1:8; 2 Thessalonians 2:8. This metaphor of fire was employed in the O.T. (Daniel 7:9.; Malachi 4:1) and by John the Baptist (Matthew 3:12; Luke 3:16.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests (the fire itself will test, το πυρ αυτο δοκιμασει — to pur auto dokimasei) the quality of the material used in the building, of what sort it is (οποιον εστιν — hopoion estin), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes. [source]
2 Corinthians 11:12 That I may cut off occasion [ινα εκκοπσω την απορμην]
Purpose clause with ινα — hina and first aorist active subjunctive of εκκοπτω — ekkoptō old verb to cut out or off (Matthew 3:10; Matthew 5:30). See note on 2 Corinthians 5:12 for απορμην — aphormēn [source]
2 Corinthians 12:10 Wherefore I take pleasure [διο ευδοκω]
For this noble word see note on Matthew 3:17 and note on 2 Corinthians 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Philemon 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is “for Christ‘s sake” (υπερ Χριστου — huper Christou). [source]
Ephesians 1:6 The beloved []
Christ. Beloved par excellence. Compare the Son of His love, Colossians 1:13; also Matthew 3:17; Matthew 17:5. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

Colossians 1:13 Of the Son of his love [του υιου της αγαπης αυτου]
Probably objective genitive (αγαπης — agapēs), the Son who is the object of the Father‘s love like αγαπητος — agapētos (beloved) in Matthew 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ‘s Kingdom in which he is King. He has moral and spiritual sovereignty. [source]
Colossians 1:19 For it was the good pleasure of the Father [οτι ευδοκησεν]
No word in the Greek for “the Father,” though the verb calls for either ο τεος — ho theos or ο πατηρ — ho patēr as the subject. This verb ευδοκεω — eudokeō is common in the N.T. for God‘s will and pleasure (Matthew 3:17; 1 Corinthians 10:5). [source]
Colossians 1:13 Translated [μετεστησεν]
First aorist active indicative of μετιστημι — methistēmi and transitive (not intransitive like second aorist μετεστη — metestē). Old word. See note on 1 Corinthians 13:2. Changed us from the kingdom of darkness to the kingdom of light. Of the Son of his love (του υιου της αγαπης αυτου — tou huiou tēs agapēs autou). Probably objective genitive (αγαπης — agapēs), the Son who is the object of the Father‘s love like αγαπητος — agapētos (beloved) in Matthew 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ‘s Kingdom in which he is King. He has moral and spiritual sovereignty. [source]
1 Thessalonians 5:19 Quench not the Spirit []
Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Ephesians 4:30. The operation of the Spirit is set forth under the image of fire in Matthew 3:11; Luke 12:49; Acts 2:3, Acts 2:4. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy. [source]
1 Thessalonians 2:8 We were well pleased [διοτι αγαπητοι ημιν εγενητητε]
Imperfect active of διοτι — eudokeō common verb in later Greek and in N.T. (see Matthew 3:17), picturing Paul‘s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. To impart (δια οτι — metadounai). Second aorist active infinitive of γινομαι — metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν — psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back. Because ye were become very dear to us Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor. [source]
1 Timothy 5:18 That treadeth out [ἀλοῶντα]
More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9, 1 Corinthians 9:10. Comp. ἅλων a threshing-floor, Matthew 3:12; Luke 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, “Hurt not the laboring beast.” Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea. [source]
1 Timothy 6:10 A root of all kinds of evil [ριζα]
A root Old word, common in literal (Matthew 3:10) and metaphorical sense (Romans 11:11-18). Field (Ot. Norv.) argues for “the root” as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus Present middle participle of ης — oregō (see note on 1 Timothy 3:1) with genitive απεπλανητησαν — hēs (which). Have been led astray First aorist passive indicative of εαυτους περιεπειραν — apoplanaō old compound verb, in N.T. only here and Mark 13:22. Have pierced themselves through (περιπειρω — heautous periepeiran). First aorist active (with reflexive pronoun) of late compound περι — peripeirō only here in N.T. Perfective use of οδυναις πολλαις — peri (around, completely to pierce). With many sorrows Instrumental case of odunē (consuming, eating grief). In N.T. only here and Romans 9:2. [source]
Titus 2:1 Become [πρέπει]
Originally, to stand out; be conspicuous. Thus Homer, Od. viii. 172: μετὰ δὲ πρέπει ἀγρομένοισιν heis conspicuous among those who are assembled. Eurip. Hel. 215; Ζεὺς πρέπων δἰ αἰθερος Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N.T. in the impersonal forms πρέπον ἐστὶν itis becoming (Matthew 3:15); πρέπει itbecometh (Ephesians 5:3); ἔπρεπεν itbecame (Hebrews 2:10). With a subject nominative, 1 Timothy 2:10; Hebrews 7:26. [source]
Hebrews 12:11 It yieldeth the peaceable fruit of righteousness [καρπὸν εἰρηνικὸν ἀποδίδωσιν δικαιοσύνης]
Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8, Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2, John 15:4, John 15:5, John 15:8, John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
Hebrews 10:6 Thou hadst no pleasure [ουκ ευδοκησας]
First aorist active indicative of ευδοκεω — eudokeō common for God‘s good pleasure (Matthew 3:17). God took no pleasure in the animal offering (τυσιαν — thusian), the meal-offering (προσποραν — prosphoran), the burnt-offering (ολοκαυτωματα — holokautōmata), the sin-offering (περι αμαρτιας — peri hamartias concerning sin). [source]
1 Peter 4:14 Resteth upon you [επ ημας αναπαυεται]
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]
1 Peter 4:14 For the name of Christ [εν ονοματι Χριστου]
“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]
1 John 5:6 By water and blood [δἰ ὕδατος καὶ αἵματος]
Διά bymust be taken with ὁ ἐλθὼν Hethat came. It has not mere]y the sense of accompaniment, but also of instrumentality, i.e., by, through, by means of. Water and blood are thus the media through which Jesus the Mediator wrought, and which especially characterized the coming. See especially Hebrews 9:12: “Christ being come … neither by the blood ( δἰ αἵματος ) of goats and calves, but by His own blood ( διὰ δε τοῦ ἰδίου αἵματος ”). Compare “we walk by faith not by sight ( διὰ πίστεως οὐ διὰ εἴδους, ” 2 Corinthians 5:7): we wait with (lit., through ) patience ( δἰ ὑπομονῆς, ” Romans 8:25). Water refers to Christ's baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (Matthew 3:15). Blood refers to His bloody death upon the cross for the sin of the world. -DIVIDER-
-DIVIDER-
Other explanations are substituted for this or combined with it. Some refer the words water and blood to the incident in John 19:34. To this it is justly objected that these words are evidently chosen to describe something characteristic of Christ's Messianic office, which could not be said of the incident in question. Nevertheless, as Alford justly remarks, “to deny all such allusion seems against probability. The apostle could hardly, both here and in that place, lay such evident stress on the water and the blood together, without having in his mind some link connecting this place and that.” The readers of the Epistle must have been familiar with the incident, from oral or from written teaching. -DIVIDER-
-DIVIDER-
Others refer the words to the Christian sacraments. These, however, as Huther observes, are only the means for the appropriation of Christ's atonement; whereas the subject here is the accomplishment of the atonement itself. Αἷμα bloodstanding by itself, never signifies the Lord's Supper in the New Testament. -DIVIDER-
-DIVIDER-
The true principle of interpretation appears to be laid down in the two canons of Düsterdieck. (1.) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and to some still present witnesses for Christ. (2.) They must not be interpreted symbolically, but understood of something so real and powerful, as that by them God's testimony is given to believers, and eternal life assured to them. Thus the sacramental reference, though secondary, need not be excluded. Canon Westcott finds “an extension of the meaning” of water and blood in the following words: “Not in the water only, but in the water and in the blood,” followed by the reference to the present witness of the Spirit. He argues that the change of the prepositions ( ἐν infor διά by), the use of the article ( τῷ ), and the stress laid on actual experience (it is the Spirit that witnesseth ), these, together with the fact that that which was spoken of in its unity (by water and blood ) is now spoken of in its separate parts (in the water and in the blood )- “all show that St. John is speaking of a continuation of the first coming under some new but analogous form. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah's work once for all, in bringing purification and salvation; that proof is continued in the experience of the Church in its two separate parts.” Thus we are led to the ideas underlying the two sacraments. -DIVIDER-
-DIVIDER-
The subject opened by the word blood is too large for discussion within these limits. The student is referred to Dr. Patrick Fairbairn's “Typology of Scripture; “Andrew Jukes, “The Law of the Offerings;” Professor William Milligan, “The Resurrection of our Lord,” note, p. 274 sqq.; Canon Westcott's “Additional Note” on 1 John 1:7, in his “Commentary on John's Epistles;” and Henry Clay Trumbull, “The Blood Covenant.” [source]

3 John 1:10 He forbiddeth [κωλυει]
“He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32. [source]
3 John 1:10 I will bring to remembrance [υπομνησω]
Future active indicative of υπομιμνησκω — hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει — ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος — phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας — hēmās (us).With wicked words (λογοις πονηροις — logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10 Prating against us [πλυαρων ημας]
Present active participle of old verb (from πλυαρος — phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας — hēmās (us).With wicked words (λογοις πονηροις — logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10 Not content [μη αρκουμενος]
Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10 Them that would [τους βουλομενους]
“Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Revelation 4:1 In Heaven []
Compare Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11. In all these heaven itself is opened. [source]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
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]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
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]
Revelation 19:11 The heaven opened [τον ουρανον ηνεωιγμενον]
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]
Revelation 19:10 See thou do it not [ορα μη]
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]

What do the individual words in Matthew 3:1 mean?

In then the days those comes John the Baptist preaching the wilderness - of Judea
Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης βαπτιστὴς κηρύσσων τῇ ἐρήμῳ τῆς Ἰουδαίας

ἡμέραις  days 
Parse: Noun, Dative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἐκείναις  those 
Parse: Demonstrative Pronoun, Dative Feminine Plural
Root: ἐκεῖνος  
Sense: he, she it, etc.
παραγίνεται  comes 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: παραγίνομαι  
Sense: to be present, to come near, approach.
Ἰωάννης  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
βαπτιστὴς  Baptist 
Parse: Noun, Nominative Masculine Singular
Root: βαπτιστής  
Sense: a baptiser.
κηρύσσων  preaching 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: κηρύσσω  
Sense: to be a herald, to officiate as a herald.
ἐρήμῳ  wilderness 
Parse: Adjective, Dative Feminine Singular
Root: ἔρημος  
Sense: solitary, lonely, desolate, uninhabited.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Ἰουδαίας  of  Judea 
Parse: Noun, Genitive Feminine Singular
Root: Ἰουδαία  
Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea.