Matt 3:
11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

Let's take a look at the first part of this verse: "I indeed baptize you with water unto repentance"

Now, John is still directing his speech toward the Pharisees and the Sadducees, but it is in the presence of all the others who came to check out John and all those who came to be baptized.
This was a witness to them. And the acts of a predestined, chosen, vessel: a witness who proceeded YAHSHUA'S coming, calling all who will to repentance.

"repentance"
3341 metanoia (met-an'-oy-ah);
from 3340; (subjectively) compunction (for guilt, including reformation); by implication reversal (of [another's] decision):
KJV-- repentance.
3340 metanoeo (met-an-o-eh'-o);
from 3326 and 3539; to think differently or afterwards, i.e. reconsider (morally, feel compunction):
KJV-- repent.
3326 meta (met-ah');
a primary preposition (often used adverbially); properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive case association, or accusative case succession) with which it is joined; occupying an intermediate position between 575 or 1537 and 1519 or 4314; less intimate than 1722 and less close than 4862):
KJV-- after (-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-) on, + our, X and setting, since, (un-) to, + together, when, with (+-out). Often used in composition, in substantially the same relations of participation or proximity, and transfer or sequence.
3539 noeo (no-eh'-o) or noieo (noy-eh'-o);
from 3563; to exercise the mind (observe), i.e. (figuratively) to comprehend, heed:
KJV-- consider, perceive, think, understand.
3563 nous (nooce);
probably from the base of 1097; the intellect, i.e. mind (divine or human; in thought, feeling, or will); by implication meaning:
KJV-- mind, understanding. Compare 5590.
1097 ginosko (ghin-oce'-ko);
a prolonged form of a primary verb; to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed):
KJV-- allow, be aware (of), feel, (have) know (-ledge), perceived, be resolved, can speak, be sure, understand.
(Strong's)

3341 metanoia-
a change of mind (heart), as it appears to one who repents of a purpose he has formed or of something he has done
3340 metanoeo-
1) to change one's mind (heart), that is, to repent
2) to change one's mind (heart) for the better, to amend heartily with abhorrence of one's past sins
3326 meta-
with, after, behind
3539 noeo-
1) to perceive with the mind, to understand, to have understanding
2) to think upon, to heed, to ponder, to consider
3563 nous-
1) the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining
a) the intellectual faculty, the understanding
b) reason in the narrower sense, as the capacity for spiritual truth, the higher powers of the soul, the faculty of perceiving divine things, of recognizing goodness and of hating evil
c) the power of considering and judging soberly, calmly and impartially
2) a particular mode of thinking and judging, that is, thoughts, feelings, purposes, desires
1097 ginosko-
1) to learn to know, to come to know, to get a knowledge by perception, to feel, to become known
2) to know, to understand, to perceive, to have knowledge of
a) to understand
b) to know
3) a Jewish idiom for sexual intercourse between a man and a woman (compare Gen. 4:1)
4) to become acquainted with, to know
(Thayer's)

"I indeed baptize you with water unto repentance"

Let's stop and think upon this "baptism of water".
Is it simply a witness to others that one has made a conscience decision to become spiritually cleansed?
Or, is there more to this first baptism?
Is it simply a ceremonial act that Christians were instructed to undergo?

Baptism is not a sideshow. It is not an act necessarily for the benefit of others, simply to show them that you are something/someone special, or something/someone which has been made outwardly clean.
If one was to think that way, then that one should just take a bath, and it would be the same thing.

True baptism can, and often does, bring about an inkling of remembrance of being placed in the womb, as one is lowered into the water.
And, upon being brought back up out of the water, an inkling of remembrance of being born innocent of the womb of woman.

Baptism is a sign unto our FATHER that you have made this solemn and sober decision, and that you are ready and willing to be spiritually cleansed, in order that you may become fit to be a goodly vessel unto HIM.

Again, this first baptism is a cleansing of the spirit of the flesh man. It is the first step in becoming anew in YAHSHUA, JESUS CHRIST.

2 Cor 5:17-19
17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (KJV)

"reconciliation"
2643 katallage (kat-al-lag-ay');
from 2644; exchange (figuratively, adjustment), i.e. restoration to (the divine) favor:
KJV-- atonement, reconciliation (-ing).
2644 katallasso (kat-al-las'-so);
from 2596 and 236; to change mutually, i.e. (figuratively) to compound a difference:
KJV-- reconcile.
2596 kata (kat-ah');
a primary particle; (prepositionally) down (in place or time), in varied relations (according to the case [genitive case, dative case or accusative case] with which it is joined):
KJV-- about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, [charita-] bly, concerning, + covered, [daily-], down, every, (+far more) exceeding, X more excellent, for, from ... to, godly, in (-asmuch, divers, every, -to, respect of), ... by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-) on (X part), out (of every), over against, (+your) X own, + particularly, so, through (-oughout, -oughout every), thus, (un-) to (-gether, -ward), X uttermost, where (-by), with. In composition it retains many of these applications, and frequently denotes opposition, distribution, or intensity.
236 allasso (al-las'-so); from 243; to make different:
KJV-- change.
243 allos (al'-los);
a primary word; "else," i.e. different (in many applications):
KJV-- more, one (another), (an-, some an-) other (-s, -wise).

2643 katallage-
1) exchange,
used of the business of money-changers, exchanging equivalent values
2) adjustment of a difference, reconciliation, restoration to favor in the New Testament of the restoration of the favor of God to sinners that repent and put their trust in the expiatory death of Christ
2644 katallasso-
to change, to exchange, as coins for others of equivalent value
a) to reconcile (those who are at variance)
b) to return to favor with, to be reconciled to one
c) to receive one into favor
2596 kata-
1) down from, throughout
2) according to, toward, along
236 allasso-
to change, to exchange one thing for another, to transform
243 allos-
another, other


1 Pet 1:22-23
22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (KJV)

"Being born again" is a phrase taken from the Greek word: anagegenneeme'noi.
313 anagennao (an-ag-en-nah'-o);
from 303 and 1080; to beget or (by extension) bear (again):
KJV-- beget, (bear) X (again).
303 ana (an-ah');
a primary preposition and adverb; properly, up; but (by extension) used (distributively) severally, or (locally) at (etc.):
KJV-- and, apiece, by, each, every (man), in, through. In compounds (as a prefix) it often means (by implication) repetition, intensity, reversal, etc.
1080 gennao (ghen-nah'-o);
from a variation of 1085; to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:
KJV-- bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring.
1085 genos (ghen'-os);
from 1096; "kin" (abstract or concrete, literal or figurative, individual or collective):
KJV-- born, country (-man), diversity, generation, kind (-red), nation, offspring, stock.
1096 ginomai (ghin'-om-ahee);
a prolongation and middle voice form of a primary verb; to cause to be ("gen"- erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.):
KJV-- arise, be assembled, be (-come, -fall, -haveself), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.

313 anagennao-
1) to produce again, to be born again, to be born anew
2) metaphorically, to have one's mind changed so that he lives a new life and be conformed to the
will of God
303 ana-
into the midst, in the midst, amidst, among, between
1080 gennao-
1) used of men who fathered children
a) to be born
b) to be begotten;
used of women giving birth to children
2) metaphorically,
a) to engender, cause to arise, excite
b) in a Jewish sense, of one who brings others over to his
way of life, to convert someone
c) used of God making Christ his son
d) used of God making men his sons through faith in Christ's work
1085 genos-
1) race
a) offspring
b) family
c) stock, race, nation,
that is, nationality or descent from a particular people
d) the aggregate of many individuals of the same nature, kind, sort
1096 ginomai-
1) to become, that is, to come into existence, to begin to be, to receive being
2) to become, that is, to come to pass, to happen;
used of events
3) to arise, to appear in history, to come upon the stage;
used of men appearing in public
4) to be made, to be finished;
used of miracles, to be performed, to be wrought
5) to become, to be made

Matt 3:
11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

Let's continue looking at verse 11.
"but he that cometh after me is mightier than I"

"he that cometh"
2064 erchomai (er'-khom-ahee);
middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] eleuthomai (el-yoo'-thom-ahee); or [active] eltho (el'-tho); which do not otherwise occur);
to come or go (in a great variety of applications, literally and figuratively):
KJV-- accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set.

2064 erchomai-
1) to come; used of persons:
1) to come from one place to another, and used both of persons arriving
2) to appear, make one's appearance, to come before the public
2) metaphorically:
a) to come into being, to arise, to come forth, to show itself, to find place or influence
b) to be established, to become known, to come (fall) into or unto
3) to go, to follow one

"mightier"
2478 ischuros (is-khoo-ros');
from 2479; forcible (literally or figuratively):
KJV-- boisterous, mighty (-ier), powerful, strong (-er, man), valiant.
2479 ischus (is-khoos');
from a derivative of is (force; compare eschon, a form of 2192); forcefulness (literally or figuratively):
KJV-- ability, might ([-ily]), power, strength.
2192 echo (ekh'-o);
including an alternate form scheo (skheh'-o); used in certain tenses only); a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possessions; ability, contiuity, relation, or condition):
KJV-- be (able, X hold, possessed with), accompany, + begin to amend, can (+-not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.

2478 ischuros-
1) strong, mighty
a) used of living beings
1) strong either in body or in mind
2) used of one who has the strength of soul to sustain the attacks of Satan, strong and therefore exhibiting many excellences
b) used of inanimate things:
strong, violent, forcibly uttered, firm, sure
2479 ischus-
1) ability, force, strength, might
2192 echo-
1) to have, that is, to hold;
to have (hold) in the hand, in the sense of wearing, to have (hold) possession of the mind (refers to alarm, agitating emotions, etc.), to hold fast keep, to have or comprise or involve, to regard or consider or hold as
2) to have, that is, to own, to possess
a) external things such as pertain to property or riches or furniture or utensils or goods or food, etc.
b) used of those joined to anyone by the bonds of natural blood or marriage or friendship or duty or law, etc., of attendance or companionship
3) to hold oneself or find oneself so and so, to be in such-and-such a condition
4) to hold oneself to a thing, to lay hold of a thing, to adhere or cling to, to be closely joined to a person or a thing

"whose shoes I am not worthy to bear"

"worthy"
2425 hikanos (hik-an-os');
from hiko [hikano or hikneomai, akin to 2240] (to arrive); competent (as if coming in season), i.e. ample (in amount) or fit (in character):
KJV-- able, + content, enough, good, great, large, long (while), many, meet, much, security, sore, sufficient, worthy.
2240 heko (hay'-ko);
a primary verb; to arrive, i.e. be present (literally or figuratively):
KJV-- come.

2425 hikanos-
sufficient
a) many enough, enough
b) sufficient in ability, that is, meet, fit
2240 heko-
1) to have come, have arrived, be present
2) metaphorically
a) to come to one, that is, to seek an intimacy with one, to become his follower: to come upon one (unexpectedly)
b) to come upon one, used of things endured

"bear"
941 bastazo (bas-tad'-zo);
perhaps remotely derived from the base of 939 (through the idea of removal); to lift, literally or figuratively (endure, declare, sustain, receive, etc.):
KJV-- bear, carry, take up.
939 basis (bas'-ece); from baino (to walk); a pace ("base"), i.e. (by implication) the foot:
KJV-- foot.

941 bastazo-
1) to take up with the hands
2) to take up in order to carry or bear, to put upon oneself something to be carried, to bear what is burdensome
3) to bear, to carry
a) to carry on one's person
b) to sustain, that is, to uphold, to support
4) to bear away, to carry off
939 basis-
1) a stepping, a walking
2) that with which one steps, the foot

Flesh men's bodies are made from the elements of the earth, in other words, "dirt".
John is saying that he, within himself, as this dirt, is not even fit enough for YAHSHUA'S feet to walk upon....not fit
enough, within himself, for The Word to be carried forth.
Yet, through YAHSHUA, and because of CHRIST, The Anointed One, we each can become a worthy bit of the
earth that can be utilized to bring forth HIS WORD, THE LIVING WORD, YAHSHUA, JESUS CHRIST.
We can become clean spiritually through repentance and baptism, and therefore become fit servants for HIS use.

John continues to bring forth that which each should understand about YAHSHUA, JESUS CHRIST.

"he shall baptize you with the Holy Ghost, and with fire"
The baptism, that YAHSHUA shall place upon HIS servants, shall not be only the cleansing of the flesh man of his
sins, but the total cleansing and preparation of the servant's spirit and soul.
Each vessel (servant) must be cleansed by HIS fire in order to become fit for HIS HOLY SPIRIT to be poured into.
This "fire" is as lightning, and refers to HIS Sword...Word of Truth.

Acts 2:1-4
1 And when the day of Pentecost was fully come, they were all with one accord in one place.
2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (KJV)

Is the 'sealing' the same event as the 'baptism of fire'?
No, one must first be cleansed, then 'sealed' in order to then be "baptize with the Holy Ghost, and with fire".

Acts 2:1
1 And when the day of Pentecost was fully come, they were all with one accord in one place. (KJV)

In other words, these were all sealed and of one accord.

2 Cor 1:21-22
21 Now he which stablisheth us with you in Christ, and hath anointed us, is God;
22 Who hath also sealed us, and given the earnest of the Spirit in our hearts. (KJV)

"sealed"
4972 sphragizo (sfrag-id'-zo);
from 4973; to stamp (with a signet or private mark) for security or preservation (literally or figuratively); by implication, to keep secret, to attest:
KJV-- (set a, set to) seal up, stop.
4973 sphragis (sfrag-ece');
probably strengthened from 5420; a signet (as fencing in or protecting from misappropriation); by implication, the stamp impressed (as a mark of privacy, or genuineness), literally or figuratively:
KJV-- seal.
5420 phrasso (fras'-so);
apparently a strengthening form of the base of 5424; to fence or inclose, i.e. (specifically) to block up (figuratively, to silence):
KJV-- stop.
5424 phren (frane);
probably from an obsolete phrao (to rein in or curb; compare 5420); the midrif (as a partition of the body), i.e. (figuratively and by implication, of sympathy) the feelings (or sensitive nature; by extension [also in the plural] the mind or cognitive faculties):
KJV-- understanding.

4972 sphragizo-
to set a seal upon, to mark with a seal, to seal
a) for security: from Satan
b) since things sealed up are concealed (as the contents of a letter), to hide, keep in silence, keep secret
c) in order to mark a person or a thing
1) to set a mark upon by the impress of a seal or a stamp
2) angels are said to be sealed by God
d) in order to prove, to confirm, or to attest a thing, to confirm authenticate, to place beyond doubt
1) used of a written document
2) to prove one's testimony to a person that he is what he professes to be
4973 sphragis-
a seal:
a) the seal placed upon books
b) a signet ring
c) the inscription or impression made by a seal; used of the name of God and Christ stamped upon their foreheads
d) that by which anything is confirmed, proved, authenticated, as by a seal (a token or proof)
5420 phrasso-
1) to fence in, to block up, to stop up, to close up
2) to put to silence
5424 phren-
1) the midriff or diaphragm, the parts of the heart
2) the mind; the faculty of perceiving and judging

John continues in describing portions of that which YAHSHUA does and will do.

Matt 3:
12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

"fan"
4425 ptuon (ptoo'-on);
from 4429; a winnowing-fork (as scattering like spittle):
KJV-- fan.
4429 ptuo (ptoo'-o);
a primary verb (compare 4428); to spit:
KJV-- spit.
4428 ptusso (ptoos'-so);
probably akin to petannumi (to spread; and thus apparently allied to 4072 through the idea of expansion, and to 4429 through that of flattening; compare 3961); to fold, i.e. furl a scroll:
KJV-- close.

4425 ptuon-
a winnowing shovel
4429 ptuo-
to spit
4428 ptusso-
to fold together, to roll up

"hand"
5495 cheir (khire);
perhaps from the base of 5494 in the sense of its congener the base of 5490 (through the idea of hollowness for grasping); the hand (literally or figuratively [power]; especially [by Hebraism] a means or instrument):
KJV-- hand.

5495 cheir-
1) by the help or agency of any one, by means of anyone
2) figuratively applied to God symbolizing His might, activity, power
a) in creating the universe
b) in upholding and preserving (God is present protecting and aiding one)
c) in punishing
d) in determining and controlling the destinies of men

"he will throughly purge"
1245 diakatharizo (dee-ak-ath-ar-id'-zo);
from 1223 and 2511; to cleanse perfectly, i.e. (specially) winnow:
KJV-- thoroughly purge.
1223 dia (dee-ah');
a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional):
KJV-- after, always, among, at, to avoid, because of (that), briefly, by, for (cause). ..fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through (-out), to, wherefore, with (-in). In composition it retains the same general import.
***. Dia. See 2203.
2511 katharizo (kath-ar-id'-zo);
from 2513; to cleanse (literally or figuratively):
KJV-- (make) clean (-se), purge, purify.
2513 katharos (kath-ar-os');
of uncertain affinity; clean (literally or figuratively):
KJV-- clean, clear, pure.

1245 diakatharizo-
to cleanse thoroughly
1223 dia-
1) through
a) used of place
1) with
2) in
b) used of time
1) throughout
2) during
c) used of means
1) by
2) by the means of
2) through
the ground or reason by which something is or is not done
a) by reason of
b) on account of
c) because of for this reason
d) therefore
e) on this account
2511 katharizo-
1) to make clean, to cleanse
a) from physical stains and dirt or disease
1) utensils, food
2) to cleanse a leper by curing him
3) to remove by cleansing
b) in a moral sense
1) to free from defilement of sin and from faults
2) to purify from wickedness
3) to free from guilt of sin, to purify
4) to consecrate by cleansing or purifying
5) to consecrate, dedicate
2) to pronounce clean in a Levitical sense
2513 katharos-
clean, pure
a) physically:
1) purified by fire
2) in a similitude, like a vine cleansed by pruning and so fitted to bear fruit
b) in a Levitical sense:
clean, the use of which is not forbidden, imparts no uncleanness
c) ethically:
1) free from corrupt desire, from sin and guilt
2) free from every admixture of what is false, sincere genuine
3) blameless, innocent
4) unstained with the guilt of anything

"floor"
257 halon (hal'-ohn);
probably from the base of 1507; a threshing-floor (as rolled hard), i.e. (figuratively) the grain (and chaff, as just threshed):
KJV-- floor.
1507 heilisso (hi-lis'-so);
a prolonged form of a primary but defective verb heilo (of the same meaning); to coil or wrap:
KJV-- roll together. See also 1667.

257 halon-
a ground plot or threshing floor, that is, a place in the field made hard after the harvest by a roller, where grain was threshed out
1507 heilisso-
to roll up or to roll together

"gather"
4863 sunago (soon-ag'-o);
from 4862 and 71; to lead together, i.e. collect or convene; specifically, to entertain (hospitably):
KJV-- + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in.
4862 sun (soon);
a primary preposition denoting union; with or together (but much closer than 3326 or 3844), i.e. by association, companionship, process, resemblance, possession, instrumentality, addition, etc.:
KJV-- beside, with. In composition it has similar applications, including completeness.
71 ago (ag'-o);
a primary verb; properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce:
KJV-- be, bring (forth), carry, (let) go, keep, lead away, be open.

4863 sunago-
1) to gather together, to gather;
to draw together, to collect:
a) used of fishes
b) used of a net in which they are caught
2) to bring together, to assemble, to collect
a) to join together, to join in one (those previously separated)
b) to gather together by convoking
c) to be gathered that is, to come together, to gather, to meet
3) to lead with oneself;
into one's home, that is, to receive hospitably, to entertain
4862 sun-
with
71 ago-
1) to lead, to take with one
a) to lead by laying hold of, and this way to bring to the point of destination: of an animal
b) to lead by accompanying to (into) a place
c) to lead with oneself, to attach to oneself as an attendant
d) to conduct, to bring
e) to lead away, to a court of justice, magistrate, etc.
2) to lead,
a) to lead, to guide, to direct
b) to lead through, to conduct (to something)
c) to move, to impel: used of forces and influences on the mind
3) to pass a day, to keep or celebrate a feast, etc.
4) to go, to depart

"garner"
596 apotheke (ap-oth-ay'-kay);
from 659; a repository, i.e. granary:
KJV-- barn, garner.
659 apotithemi (ap-ot-eeth'-ay-mee);
from 575 and 5087; to put away (literally or figuratively):
KJV-- cast off, lay apart (aside, down), put away (off).
575 apo (apo');
a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):
KJV-- (X here-) after, ago, at, because of, before, by (the space of), for (-th), from, in, (out) of, off, (up-) on (-ce),
since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.
5087 tithemi (tith'-ay-mee); a prolonged form of a primary theo (theh'-o) (which is used only as alternate in certain tenses); to place (in the widest application, literally and figuratively; properly, in a passive or horizontal posture, and thus different from 2476, which properly denotes an upright and active position, while 2749 is properly reflexive and utterly prostrate):
KJV-- + advise, appoint, bow, commit, conceive, give, X kneel down, lay (aside, down, up), make, ordain, purpose,
put, set (forth), settle, sink down.

596 apotheke-
1) a place in which anything is laid by or laid up
2) a storehouse, a granary
659 apotithemi-
to put off, to put aside, to put away
575 apo-
1) used of separation
a) used of local separation, after verbs of motion from a place
that is, of departing, of fleeing
b) used of separation of a part from the whole
where of a whole some part is taken
c) used of any kind of separation of one thing from another by
which the union or fellowship of the two is destroyed
d) used of a state of separation, that is, of distance:
physical: used of distance of place temporal: used of distance of time
2) used of origin
a) used of the place whence anything is, comes, befalls, is taken
b) used of origin of a cause
5087 tithemi-
1) to set, to put, to place
a) to place or to lay
b) to put down, to lay down
1) to bend down
2) to lay off or aside, to wear or to carry no longer
3) to lay by, to lay aside money
c) to set on (serve) something to eat or to drink
d) to set forth, something to be explained by discourse
2) to make; to make (or set) for oneself or for one's use
3) to set, to fix establish
a) to set forth
b) to establish, to ordain

"he will burn up"
2618 katakaio (kat-ak-ah'-ee-o);
from 2596 and 2545; to burn down (to the ground), i.e. consume wholly:
KJV-- burn (up, utterly).
2596 kata (kat-ah');
a primary particle; (prepositionally) down (in place or time), in varied relations (according to the case [genitive case, dative case or accusative case] with which it is joined):
KJV-- about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, [charita-] bly, concerning, + covered, [daily-], down, every, (+far more) exceeding, X more excellent, for, from ... to, godly, in (-asmuch, divers, every, -to, respect of), ... by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-) on (X part), out (of every), over against, (+your) X own, + particularly, so, through (-oughout, -oughout every), thus, (un-) to (-gether, -ward), X uttermost, where (-by), with. In composition it retains many of these applications, and frequently denotes opposition, distribution, or intensity.
2545 kaio (kah'-yo);
apparently a primary verb; to set on fire, i.e. kindle or (by implication) consume:
KJV-- burn, light.

2618 katakaio-
to burn up, to consume by fire
2596 kata-
1) down from, throughout
2) according to, toward, along
2545 kaio-
1) to set on fire, to light
2) to burn, consume with fire

YAHSHUA has the power to separate the wheat from the chaff.
And, HIS fire (lightning, awesome power) shall utterly consume the chaff, yet it shall not harm the wheat.
The wheat is gathered into HIS storehouse.

Please note that this verse speaks of HIS fan, HIS hand, HIS floor, and HIS wheat.
The chaff is not of HIM, and therefore, is consumed with and by YAHOVAH'S/YAHSHUA'S fire.

Matt 3:
13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness.
Then he suffered him.

Let's look these two places: "Galilee" and "Jordan".

"Galilee"
1056 Galilaia (gal-il-ah'-yah);
of Hebrew origin [1551]; Galiloea (i.e. the heathen circle), a region of Palestine:
KJV-- Galilee.
1551 ekdechomai (ek-dekh'-om-ahee);
from 1537 and 1209; to accept from some source, i.e. (by implication) to await:
KJV-- expect, look (tarry) for, wait (for).
1537 ek (ek) or ex (ex);
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or
cause; literal or figurative; direct or remote):
KJV-- after, among, X are, at, betwixt (-yond), by (the means of), exceedingly, (+abundantly above), for (-th), from
(among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with (-out). Often
used in composition, with the same general import; often of completion.
1209 dechomai (dekh'-om-ahee);
middle voice of a primary verb; to receive (in various applications, literally or figuratively):
KJV-- accept, receive, take. Compare 2983.

1056 Galilaia-
Galilee = "Circuit"
the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais
and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. It was divided into Upper Galilee and Lower Galilee.
1551 ekdechomai-
1) to receive, to accept
2) to look for, to expect, to wait for, to await
1537 ek or ex-
out of, from, by, away from
1209 dechomai-
1) to take with the hand
to take hold of, to take up
2) to take up, to receive
a) used of a place receiving one
b) to receive or grant access to, a visitor, not to refuse intercourse or friendship
1) to receive hospitality
2) to receive into one's family to bring up or educate
c) used of the thing offered in speaking, teaching, instructing
to receive favorably, give ear to, embrace, make one's own, approve, not to reject
d) to receive, that is, to take upon oneself, to sustain, to bear,
to endure
3) to receive, get to learn

GALILEE
[GAL ih lee] (circle or circuit)-- a Roman province of Palestine during the time of Jesus (see Map 3, B-2).
Measuring roughly 80 kilometers (50 miles) north to south and about 58 kilometers (30 miles) east to west, Galilee was the most northerly of the three provinces of Palestine-- Galilee, Samaria, and Judea. Covering more than a
third of Palestine's territory, Galilee extended from the base of Mount Hermon in the north to the Carmel and Gilboa ranges in the south. The Mediterranean Sea and the Jordan River were its western and eastern borders, respectively.
Originally a district in the hill country of Naphtali <2 Kin. 15:29; 1 Chr. 6:76>, Galilee was inhabited by a "mixed race" of Jews and heathen. The Canaanites continued to dominate Galilee for many years after Joshua's invasion
<Judg. 1:30-33; 4:2>. It was historically known among the Jews as "Galilee of the Gentiles" <Is. 9:1; Matt. 4:15>.
Galilee had such a mixed population that Solomon could award unashamedly to Hiram, king of Tyre, 20 of its cities in payment for timber from Lebanon <1 Kin. 9:11>. After conquest by TiglathPileser, king of Assyria, (about 732 B. C.), Galilee was repopulated by a colony of heathen immigrants <2 Kin. 15:29; 17:24>. Thus the Galilean accent and dialect were very distinct <Matt. 26:69,73>. For this and other reasons, the pure-blooded Jews of Judea, who were more orthodox in tradition, despised the Galileans <John 7:52>. Rather contemptuously Nathanael asked, "Can anything good come out of Nazareth?" <John 1:46>.
Galilee consisted essentially of an upland area of forests and farmlands. An imaginary line from the plain of Acco (Acre) to the north end of the Sea of Galilee divided the country into Upper and Lower Galilee. Since this area was
actually the foothills of the Lebanon mountains, Upper and Lower Galilee had two different elevations.
The higher of the elevations, Upper Galilee, was more than 1,000 meters (3,000 feet) above sea level; and in the days of the New Testament it was densely forested and thinly inhabited. The lower elevation, Lower Galilee,
averaged between 500 to 700 meters (1,500 to 2,000 feet) above sea level; it was less hilly and enjoyed a milder climate than Upper Galilee. This area included the rich plain of Esdraelon and was a "pleasant" land <Gen. 49:15>.
Chief exports of the region were olive oil, grains, and fish.
Galilee was the boyhood home of Jesus Christ. He was a lad of Nazareth, as it was prophesied: "He shall be called a Nazarene" <Matt. 2:23>. Here He attempted to begin His public ministry, but was rejected by His own people <Luke 4:16-30>.
All the disciples of Jesus, with the exception of Judas, came from Galilee <Matt. 4:18; John 1:43-44; Acts 1:11; 2:7>. In Cana of Galilee He performed His first miracle <John 2:11>; in fact, 25 of His 33 great miracles were performed in Galilee. Capernaum in Galilee became the headquarters of His ministry <Matt. 4:13; 9:1>. Of His 32
parables, 19 were spoken in Galilee. The first three gospels concern themselves largely with Christ's Galilean ministry. Most of the events of our Lord's life and ministry are set against the backdrop of the Galilean hills.
When Herod the Great died in 4 B. C., Galilee fell to the authority of HEROD ANTIPAS, who governed until A. D. 39. He built his capital city at Tiberias on the Sea of Galilee and was succeeded by HEROD AGRIPPA I who took the title of "king." After Agrippa's death in A. D. 44 <Acts 12:23>, Galilee became a ZEALOT stronghold until the Romans crushed Jewish resistance in Palestine between A. D. 70 and 73.
(from Nelson's Illustrated Bible Dictionary) (Copyright (C) 1986, Thomas Nelson Publishers)


"Jordan"
2446 Iordanes (ee-or-dan'-ace);
of Hebrew origin [3383]; the Jordanes (i.e. Jarden), a river of Palestine:
KJV-- Jordan.
3383 mete (may'-teh);
from 3361 and 5037; not too, i.e. (in continued negation) neither or nor; also, not even:
KJV-- neither, (n-) or, so as much.
3361 me (may);
a primary particle of qualified negation (whereas 3756 expresses an absolute denial); (adverbially) not, (conjunctionally) lest; also (as an interrogative implying a negative answer [whereas 3756 expects an affirmative one]) whether:
KJV-- any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, [can-] not,
nothing, that not, un [-taken], without. Often used in compounds in substantially the same relations. See also
3362, 3363, 3364, 3372, 3373, 3375, 3378.
5037 te (teh);
a primary particle (enclitic) of connection or addition; both or also (properly, as correlation of 2532):
KJV-- also, and, both, even, then, whether. Often used in composition, usually as the latter part.
2532 kai (kahee);
apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:
KJV-- and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.

2446 Iordanes-
Jordan = "the descender"
the one river of Palestine, has its course of little more than 200 miles (300 kilometers), from the roots of Anti-Lebanon to the head of the Dead Sea.
3383 mete-
and not, neither... nor, not so
3361 me-
no, not lest
5037 te-
1) not only... but also
2) both... and
3) as... so
2532 kai-
and, also, even, indeed, but

JORDAN
[JORE dun] (descending, flowing river)- the name of the longest and most important river in Palestine. The river is part of the great rift valley that runs north to south into Africa. This rift valley is one of the lowest depressions on earth.
The headwaters of the Jordan River begin north of the Sea of Galilee. A number of rivers flow into Lake Huleh north of the Sea of Galilee. These waters emerge at the southern tip of the lake as the Jordan River. It is possible to ford the river just below the lake where the waters are low. In the ancient world trade caravans going from
Damascus to Egypt probably crossed at this point.
At Lake Huleh the headwaters of the Jordan are about 70 meters (230 feet) above sea level. Some 16 kilometers (10 miles) south of the Sea of Galilee the river is about 213 meters (700 feet) below sea level. At the northern end of the Dead Sea (the end of the Jordan), the river has dropped to about 393 meters (1,290 feet) below sea level.
This drastic drop is reflected in the name of the river, which means "the descender." The Jordan made a natural boundary as a serious obstacle in any east-to-west movement in the land of Palestine. A number of shallow spots, or fords, occur in the Jordan. Since bridges did not exist in the biblical period, possession of these fords
was an important military factor.
The distance that the Jordan covers from the southern tip of the Sea of Galilee to the northern end of the Dead Sea is only about 113 kilometers (70 miles). But the winding, zigzag pattern of the river is such that it curves for about 323 kilometers (200 miles) as it weaves its way north to south. The river varies from 27 to 30 meters (90 to
100 feet) in width and between 1 and 3 meters (3 and 10 feet) deep. The water is not really navigable. With great difficulty flat-bottom boats are able to move along parts of the waterway; they must be towed, however, through sandbars and must survive swift currents because of the descending nature of the valley. There are some 27
series of rapids in the Jordan.
At one time the Jordan valley may have been a large lake. Earthquakes and tremors over the centuries have dumped loose soil and gravel into the river, forcing new courses for the water that produced the switchback design of the Jordan. The northern part of the Jordan has numerous tributaries that flood their banks in winter
and spring, allowing for good irrigation of the farmlands nearby. It was probably this fertile area that caught Lot's attention <Gen. 13:10>. The middle and southern areas of Palestine that parallel the Jordan are the badlands with scarcely any rainfall. This type of land is only interrupted by an occasional oasis, such as those at Jericho.
The lower Jordan valley can be divided into three distinct regions. The first region is the Zor or thickets of underbrush that because of seasonal flooding has produced a jungle of vines, dense brush, shrubs, willows, and poplar trees. This area is sometimes referred to in the Bible as "Jordan's dense thickets" <Jer. 12:5; 49:19; Zech.
11:3>, (NEB; the jungle of the Jordan, RSV). The sons of the prophets were cutting down trees in the thickets of the Jordan when Elisha made an iron ax head float on the river, after it had been accidentally lost <2 Kin. 6:1-7>.
The second area is called the Gattara, or badlands, on the outside of the Zor. This area is covered with sediment, probably from the period when the whole valley was flooded. Until the modern period, the soil was too salty for crops. But modern Israeli scientists have reclaimed the soil by washing it with river water.
The third region of the lower Jordan is the Ghor, or upper region. This area is steep but fertile. It has supported farming especially in the first 40 kilometers (25 miles) of the northern end of the river. The last 8 kilometers (5 miles) at the southem end is too barren for farming.
When the Hebrew tribes approached the Promised Land, they did so from the eastern side of the Jordan. To some degree the Jordan River served as the boundary for the tribes <Num. 34:12>. Ancient Israel occupied territory on both sides of the river. The tribes of Reuben, Gad, and half of the tribe of Manasseh settled on the eastern side of the Jordan.
Weak parties often went east of the Jordan to escape from the pressures from their opponents. For instance, Abner took Ishbosheth, the son of Saul, to the eastern side of the Jordan in opposition to David <2 Sam. 2:8>.
David fled to the eastern side after Absalom's initial success <2 Sam. 17:22-24; 19:15-18>. However, the crossing of the Jordan from east to west was symbolic of the arrival of the Hebrews in the Promised Land. The west side of the Jordan was the area generally thought to have been promised to Abraham.
It was probably at the south end of the river, near Jericho, that ancient Israel entered the region of Canaan <Joshua 3--4>. At Gilgal, near the Dead Sea, on the western side of the river about a mile from Jericho, an important shrine area was set up to commemorate the entrance of the Hebrews into the land <Josh. 4:19; 1 Sam.
7:16; 10:8>.
In the period between the Old Testament and the New Testament, the Jordan River formed the main eastern boundary of the Persian and Greek province of Judea. The DECAPOLIS, a federation of ten Greek cities, was formed on the eastern side of the Jordan in the Greek period. John the Baptist carried out his ministry in the
Jordan River region <Matt. 3:5-6; Mark 1:5; Luke 3:3; John 1:28; 3:26>. Jesus' ministry was initiated by his baptism in the waters of the Jordan <Matt. 3:13; Mark 1:9; Luke 4:1>. Jesus carried out His ministry on both sides of the Jordan <Matt. 4:15,25; Mark 3:8; John 10:40>.
(from Nelson's Illustrated Bible Dictionary) (Copyright (C) 1986, Thomas Nelson Publishers)

Why did we take this long route (with all this information)?
Because YAHSHUA took the long route.
YAHSHUA came out Galilee, this often dangerous area which had become mixed with peoples of diverse understanding, to the Jordan, the place of decision and crossing over.
The Jordan runs from north to south, dividing east from west.

"for thus it becometh us to fulfil all righteousness"

"fulfil"
4137 pleroo (play-ro'-o);
from 4134; to make replete, i.e. (literally) to cram (a net), level up (a hollow), or (figuratively) to furnish (or imbue,
diffuse, influence), satisfy, execute (an office), finish (a period or task), verify (or coincide with a prediction), etc.:
KJV-- accomplish, X after, (be) complete, end, expire, fill (up), fulfil, (be, make) full (come), fully preach, perfect, supply.
4134 pleres (play'-race);
from 4130; replete, or covered over; by analogy, complete:
KJV-- full.
4130 pletho (play'-tho);
a prolonged form of a primary pleo (pleh'-o) (which appears only as an alternate in certain tenses and in the reduplicated form pimplemi); to "fill" (literally or figuratively [imbue, influence, supply]); specifically, to fulfil (time):
KJV-- accomplish, full (... come), furnish.

4137 pleroo-
1) to make full, to fill up, that is, to fill to the full,
to cause to abound, to furnish or supply liberally;
I abound, I am liberally supplied
2) to render full, that is, to complete
a) to fill to the top: so that nothing shall be wanting to
full measure, to fill to the brim
b) to consummate (a number):
1) to make complete in every particular, to render perfect
2) to carry through to the end, to accomplish, to carry out, (some undertaking)
c) to carry into effect, to bring to realization, to realize
1) used of matters of duty: to perform, to execute
2) used of sayings, promises, prophecies, to bring to pass, to ratify, to accomplish
3) used to fulfil, that is, to cause God's will (as made known in the law) to be obeyed as it should be, and God's
promises (given through the prophets) to receive fulfilment
4134 pleres-
1) full, that is, filled up (as opposed to empty)
a) used of hollow vessels
b) used of a surface, covered in every part
c) used of the soul, thoroughly permeated with
2) full, that is, complete
lacking nothing, perfect
4130 pletho-
1) to fill
2) to be fulfilled, to be filled


"righteousness"
1343 dikaiosune (dik-ah-yos-oo'-nay);
from 1342; equity (of character or act); specially (Christian) justification:
KJV-- righteousness.
1342 dikaios (dik'-ah-yos);
from 1349; equitable (in character or act); by implication, innocent, holy (absolutely or relatively):
KJV-- just, meet, right (-eous).
1349 dike (dee'-kay);
probably from 1166; right (as self-evident), i.e. justice (the principle, a decision, or its execution):
KJV-- judgm