Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTthat John indeed baptized with water, but you will be baptized in the Holy Spirit after these not many days.”
USTJohn baptized people in water, but within a few days God is going to baptize you in the Holy Spirit.”
BSBFor John baptized with water, but in a few days you will be baptized with the Holy Spirit.[fn]”
1:5Or For John baptized in water, but in a few days you will be baptized in the Holy Spirit; cited in Acts 11:16
BLBfor John baptized with water, but you will be baptized with the Holy Spirit not many days after these."
AICNTfor John baptized with water, but you will be baptized with the Holy Spirit[fn] not many days from now.”
OEBfor, while John baptized with water, you will be baptized with the Holy Spirit before many days have passed.’
WEBBEFor John indeed baptised in water, but you will be baptised in the Holy Spirit not many days from now.”
WMBBFor Yochanan indeed immersed in water, but you will be immersed in the Holy Spirit not many days from now.”
NETFor John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
LSVbecause John, indeed, immersed in water, but you will be immersed in the Holy Spirit not many days after these.”
FBVIt's true that John baptized with water, but in just a few days' time you will be baptized by the Holy Spirit.”
TCNTFor John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
T4TJohn baptized people in water because they said that they wanted to change their lives, but after a few days [LIT]God will put the Holy Spirit within you(pl) to truly change your lives.”
LEBFor John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”[fn] ¶
WymthFor John indeed baptized with water, but before many days have passed you shall be baptized with the Holy Spirit."
ASVfor John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence.
DRAFor John indeed baptized with water, but you shall be baptized with the Holy Ghost, not many days hence.
YLTbecause John, indeed, baptized with water, and ye shall be baptized with the Holy Spirit — after not many days.'
DrbyFor John indeed baptised with water, but ye shall be baptised with the Holy Spirit after now not many days.
RVFor John indeed baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
WbstrFor John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence.
KJB-1769 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. ( For John truly baptized with water; but ye/you_all shall be baptized with the Holy Ghost not many days hence.)
KJB-1611[fn]For Iohn truely baptized with water, but ye shall be baptized with the holy Ghost, not many dayes hence. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsFor Iohn truely baptized with water, but ye shalbe baptized with the holy ghost, after these fewe dayes. (For Yohn truly baptized with water, but ye/you_all shall be baptized with the holy ghost, after these few days.)
GnvaFor Iohn in deede baptized with water, but ye shall be baptized with the holy Ghost within these fewe daies. (For Yohn indeed baptized with water, but ye/you_all shall be baptized with the holy Ghost within these few days. )
CvdlFor Ihon baptysed with water, but ye shalbe baptysed wt ye holy goost, & that within this few dayes. (For Yohn baptised with water, but ye/you_all shall be baptised with ye/you_all holy ghost, and that within this few days.)
TNTFor Iohn baptised with water: but ye shalbe baptised with the holy goost and that with in this feawe dayes. (For Yohn baptised with water: but ye/you_all shall be baptised with the holy ghost and that with in this few days. )
Wycfor Joon baptiside in watir, but ye schulen be baptisid in the Hooli Goost, aftir these fewe daies. (for Yohn baptisede in water, but ye/you_all should be baptised in the Holy Ghost, after these few days.)
LuthDenn Johannes hat mit Wasser getauft; ihr aber sollt mit dem Heiligen Geiste getauft werden nicht lange nach diesen Tagen. (Because Yohannes has with water getauft; you/their/her but sollt with to_him Heiligen spirite getauft become not long after this days.)
ClVgquia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies.[fn] (because Yoannes indeed baptizavit water, you however baptizabimini Spiritu Sancto not/no after multos hos days. )
1.5Quia Joannes. BEDA. Cum diceret Dominus: Quia Joannes baptizavit aqua, vos autem, etc., usque ad quod in baptismo Joannis non fiebat. Baptisma datur in duabus naturis, corporali scilicet et spirituali: quia homo qui baptizatur, duobus constat: corpore scilicet et anima, tamen unum est baptisma, sicut unus homo. Vos autem, etc. Quando Petrus negavit, non erant apostoli baptizati; non aqua, sed spiritu: post resurrectionem enim dictum est: Vos vero baptizabimini Spiritu sancto. Nondum enim resurrectione Christi et missione Spiritus confirmati erant. Sicut autem justis circumcisio non fuit necessaria, antequam imperaretur Abrahæ et posteritati suæ: sic postquam sacramentum Novi Testamenti, id est baptisma, circumcisionis loco datum est a Domino dicente: Nisi quis renatus fuerit ex aqua et Spiritu sancto Joan. 3., etc., certum est nullum ad corpus Christi pertinere, nisi baptizatum, præter eos quibus passio deputatur pro baptismo. Item scriptum est, quando Paulus baptizatus est: et non est scriptum quando alii apostoli baptizati sunt: sed debemus intelligere baptizatos esse propter illud: Nisi quis renatus fuerit, etc.
1.5Quia Yoannes. BEDA. Since diceret Master: Quia Yoannes baptizavit water, you however, etc., until to that in baptismo Yoannis not/no fiebat. Baptisma datur in duabus naturis, corporali scilicet and spirituali: because human who baptizatur, duobus constat: corpore scilicet and anima, tamen one it_is baptisma, like unus homo. Vos however, etc. When Petrus negavit, not/no they_were apostoli baptizati; not/no water, but spiritu: after resurrectionem because dictum it_is: Vos vero baptizabimini Spiritu sancto. Nondum because resurrectione of_Christ and missione Spiritus confirmati they_were. Sicut however justis circumcisio not/no fuit necessaria, before imperaretur Abrahæ and posteritati suæ: so postquam sacramentum Novi Testamenti, id it_is baptisma, circumcisionis instead datum it_is from Master dicente: Nisi who/any renatus has_been from water and Spiritu sancto Yoan. 3., etc., certum it_is nullum to body of_Christ pertinere, nisi baptizatum, præter them to_whom passio deputatur for baptismo. Item scriptum it_is, when Paulus baptizatus it_is: and not/no it_is scriptum when alii apostoli baptizati are: but debemus intelligere baptizatos esse propter illud: Nisi who/any renatus has_been, etc.
UGNTὅτι Ἰωάννης μὲν ἐβάπτισεν ὕδατι; ὑμεῖς δὲ ἐν Πνεύματι βαπτισθήσεσθε Ἁγίῳ, οὐ μετὰ πολλὰς ταύτας ἡμέρας. (hoti Yōannaʸs men ebaptisen hudati; humeis de en Pneumati baptisthaʸsesthe Hagiōi, ou meta pollas tautas haʸmeras.)
SBL-GNTὅτι Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ⸂ἐν πνεύματι βαπτισθήσεσθε⸃ ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. (hoti Yōannaʸs men ebaptisen hudati, humeis de ⸂en pneumati baptisthaʸsesthe⸃ hagiōi ou meta pollas tautas haʸmeras.)
TC-GNTὅτι [fn]Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ [fn]βαπτισθήσεσθε ἐν Πνεύματι Ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. (hoti Yōannaʸs men ebaptisen hudati, humeis de baptisthaʸsesthe en Pneumati Hagiōi ou meta pollas tautas haʸmeras. )
Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.
John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).
After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).
As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).
Jesus is referring to the man who was known as John the Baptist because he baptized people. It may help to identify him if you use that title after his name in your translation. However, because the word “Baptist” is associated with a group of churches in many parts of the world, it may be helpful to your readers to use a different form of the word as a title, as UST does by saying “Baptizer.” Alternate translation: “John the Baptist” or “John the Baptizer”
you_all & in /the/_Spirit /will_be_being/_baptized Holy
After describing earlier in the verse how John baptized people literally, Jesus is using baptism in this second instance as a metaphor. See the discussion in the General Notes to this chapter. Alternate translation: “the Holy Spirit will come and empower you”
You may wish to retain the metaphor of baptism in your translation. If you do, and If it would be helpful in your language, you could state this with an active form, and you can say who will do the action. Alternate translation: “God will baptize”
Jesus is using a figure of speech that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “just a few days from now”
By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).
