New American Standard Bible 1995

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Acts

Note Journal Prayer

13

:

25

“

"And while John was completing his course, he kept saying, 'What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'

Lexicon

Verse part Definition: Part of speech: Strong's: Greek: Transliteration:
"And while as, like as, even as, when, since, as long as Adv H5613 ὡς ōs
John John, the name of several Isr. N-NMS H2491 Ἰωάννης iōannēs
Analysis:
Read more about: John
was completing to make full, to complete V-IIA-3S H4137 ἐπλήρου eplērou
his course, a course, race N-AMS H1408 δρόμον dromon
he kept saying, to say H3004 ἔλεγεν elegen
'What who? which? what? IPro-ANS H5101 τί ti
do you suppose to suspect, conjecture V-PIA-2P H5282 ὑπονοεῖτε uponoeite
that I am? I exist, I am V-PIA-1S H1510 εἰμὶ eimi
I am I exist, I am V-PIA-1S H1510 εἰμὶ eimi
not [He]. But behold, look, behold V-AMA-2S H2400 ἰδοὺ idou
one is coming to come, go V-PIM/P-3S H2064 ἔρχεται erchetai
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

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after with, among, after Prep H3326 μετ’ met
me the sandals a sole bound under (the foot), a sandal N-ANS H5266 ὑπόδημα upodēma
of whose usually rel. who, which, that, also demonstrative this, that RelPro-GMS H3739 οὗ ou
feet a foot N-GMP H4228 ποδῶν podōn
I am I exist, I am V-PIA-1S H1510    
not worthy of weight, of worth, worthy Adj-NMS H514 ἄξιος axios
to untie.' to loose, to release, to dissolve V-ANA H3089 λῦσαι lusai

People

John

John [N] [H] [S]   One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Act 4-6). He was of the kindred of the high priest; otherwise unknown.    The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles ( Acts 12:12  Acts 12:25 ;  Acts 13:5  Acts 13:13 ;  15:37 ).    THE APO... View Details

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 "And while John was completing his course, he kept saying, 'What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'
King James Bible "And while And as John was completing fulfilled his course, he kept saying, 'What do you suppose said, Whom think ye that I am? I am not He. But he. But, behold, there cometh one is coming after me the sandals of me, whose shoes of his feet I am not worthy to untie.'loose.
Berean Bible "And And while John was completing his fulfilling the course, he kept was saying, 'What ‘Whom do you suppose that I am? me to be? I am not He. But He, but behold, one is coming He comes after me the sandals me, of whose feet whom I am not worthy to untie.'untie a sandal of the feet.’
Hebrew Greek English "And while John was completing his course, he kept saying, 'What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'