John 1:19 kjv

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

John 1:19 nkjv

Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

John 1:19 niv

Now this was John's testimony when the Jewish leaders in Jerusalem sent priests and Levites to ask him who he was.

John 1:19 esv

And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

John 1:19 nlt

This was John's testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, "Who are you?"

John 1 verses

John 1 19 Meaning

John 1:19 inaugurates the direct narrative account of John the Baptist's public ministry and formal witness to Jesus Christ, establishing the precise moment when the Jewish religious authorities from Jerusalem initiated an official inquiry into his identity and the legitimacy of his activities. This verse serves as a pivot from the theological prologue (Jn 1:1-18) to the historical events surrounding John's role as the forerunner. It sets the stage for John the Baptist's unequivocal testimony regarding his subordinate status and the supreme identity of the Christ, the Lamb of God, who stands among them unrecognized.

John 1 19 Context

John 1:19 is immediately preceded by the Gospel's profound prologue (Jn 1:1-18), which establishes the pre-existence, deity, and incarnate nature of Jesus as the Logos (Word) and the Light of the world. Within this prologue, John the Baptist is introduced (Jn 1:6-8, 15) as a witness sent by God to testify concerning this Light, emphasizing that he himself was not the Light but came to prepare the way. Verse 19 transitions from this theological introduction to the historical setting, detailing the beginning of John the Baptist's formal ministry as it was perceived and interrogated by the religious authorities. It initiates a series of dialogues in the Gospel that highlight various testimonies about Jesus. The historical and cultural context is Second Temple Judaism, where anticipation of the Messiah was fervent, alongside varied expectations of other figures like Elijah or the Prophet (Dt 18:15). The sending of priests and Levites from Jerusalem, the religious and political heart of Judea, underscores the official nature and significant concern with which John’s burgeoning movement was viewed by the Sanhedrin—the supreme Jewish governing council. His baptizing in the wilderness (Bethany beyond the Jordan) challenged established norms and practices, prompting an inquiry into his authority and identity.

John 1 19 Word analysis

• And this is: This phrase ("Καὶ αὕτη ἐστίν" - Kai hautē estin) acts as a strong transition from the theological prologue (Jn 1:1-18) to the historical narrative. It introduces the particular witness (μαρτυρία - martyria) that is about to unfold, focusing on John the Baptist. It signals a move from cosmic declarations to concrete events.
• the record: The Greek word is "μαρτυρία" (martyria), meaning "testimony," "witness," or "report." It is a foundational term throughout John's Gospel, where the theme of witness is crucial for understanding who Jesus is (Jn 1:7, 3:11, 3:32, 5:31, 5:36, 8:14, 18:37). Here, it specifically refers to John the Baptist's "witness," indicating an authoritative, formal declaration, not just a casual observation. It carries legal and theological weight.
• of John: Refers to John the Baptist, not the author of the Gospel. He is distinctively identified as a messenger sent by God, but specifically a witness to the Light, not the Light itself (Jn 1:6-8). His ministry is one of preparation and clarification regarding the true Christ.
• when the Jews: In John's Gospel, "οἱ Ἰουδαῖοι" (hoi Ioudaioi), often translated as "the Jews," frequently refers not to all Jewish people, but specifically to the religious leaders or authorities in Judea, particularly those centered in Jerusalem, who oppose Jesus or question his authority (Jn 5:16, 7:1, 9:22, 10:31, 18:36). Here, it explicitly designates those sending the delegation. It conveys a specific religious and political antagonism towards Jesus and His forerunner, John.
• sent: The Greek "ἀπέστειλαν" (apesteilan) signifies an official delegation, indicating that the action was sanctioned and came from a place of authority. It was not a private curiosity but a formal, institutional inquiry into John's identity and activity, seen as potentially disruptive or unorthodox.
• priests and Levites: These were members of the established Temple hierarchy. Priests performed sacrifices and ritual duties in the Temple, while Levites assisted the priests, served as temple guards, musicians, gatekeepers, and teachers of the Law. Their dispatch from Jerusalem indicates that the highest religious council (Sanhedrin) considered John’s activity serious enough to send an official, knowledgeable, and authoritative delegation to investigate him, challenging his legitimacy under religious law. This signifies the profound impact John was having.
• from Jerusalem: The capital city and the epicenter of Jewish religious, political, and cultural life. It was the seat of the Sanhedrin, the highest Jewish court. Sending a delegation from Jerusalem underscores the authoritative source and serious intent behind the inquiry. It highlights the perceived threat or anomaly that John represented to the established order.
• to ask him: The explicit purpose of the delegation was to interrogate John directly regarding his claims and authority. This wasn't merely a polite inquiry but an authoritative investigation aimed at understanding and possibly discrediting John.
• Who art thou?: The core question of the inquiry, demanding an identity statement. This query (Σὺ τίς εἶ; - Sy tis ei?) directly challenges John's perceived authority to baptize and his popularity, as well as the meaning behind his prophetic declarations. It is the very question John the Baptist uses to launch his definitive statements about not being the Messiah, Elijah, or the Prophet, thereby setting up his central witness to Jesus (Jn 1:20-27). This implies a range of expectations in the air (Messiah, Elijah, "the Prophet").

John 1 19 Bonus section

The "Who art thou?" question posed to John the Baptist mirrors similar inquiries made of prophetic figures in the Old Testament, suggesting a recurring tension between God's appointed messengers and human authority. It implies a legal or quasi-legal context, reminiscent of a deposition or formal interrogation by an investigating body. The mention of both priests and Levites points to different hierarchical functions within the Temple service, implying that a broad scope of religious authority was being brought to bear on John. Priests represented direct sacerdotal authority, while Levites represented judicial and administrative aspects, sometimes even as police of the Temple precincts. This further emphasizes the thoroughness and high stakes of their mission. Furthermore, John's readiness to answer this specific question becomes a pattern for Jesus, who also faces intense scrutiny and interrogation by these same Jerusalem authorities throughout the Gospel, especially during His passion. The deliberate highlighting of "the Jews" from "Jerusalem" serves as a narrative device in John’s Gospel to contrast authentic spiritual insight (represented by John, and later by those who believe in Jesus) with the institutionalized, often blind, rejection from the religious leadership.

John 1 19 Commentary

John 1:19 marks a crucial shift in the Fourth Gospel, moving from the profound theological declaration of Jesus as the incarnate Word and Light to the specific historical witness concerning Him, initiated by John the Baptist. The official nature of the delegation – priests and Levites sent "from Jerusalem" by "the Jews" (i.e., the religious establishment) – reveals the authorities' growing concern and suspicion regarding John’s highly public and popular ministry of baptism. Their direct question, "Who art thou?", serves as a formal interrogation, probing the source of John's authority and demanding a clarification of his identity amidst various contemporary messianic and prophetic expectations (Messiah, Elijah, "the Prophet like Moses"). John's subsequent responses, detailed in the following verses (Jn 1:20-27), meticulously clarify his non-messianic role, directing all attention away from himself and powerfully towards the One "who comes after me, the thong of whose sandal I am not worthy to untie" (Jn 1:27). This interrogation is not merely curious; it sets up a narrative in which John, the authentic witness, unequivocally points to Christ, fulfilling his divinely appointed purpose and highlighting the spiritual blindness of the established religious leadership in recognizing the Light among them. The encounter exemplifies a fundamental theme in John's Gospel: the clash between human institutions attempting to control divine revelation and the unhindered flow of God's truth through His chosen witnesses.