KJV: These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
YLT: And these things his disciples did not know at the first, but when Jesus was glorified, then they remembered that these things were having been written about him, and these things they did to him.
Darby: Now his disciples knew not these things at the first; but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things to him.
ASV: These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
Ταῦτα | These things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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ἔγνωσαν | knew |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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μαθηταὶ | disciples |
Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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τὸ | from the |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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πρῶτον | first |
Parse: Adjective, Accusative Neuter Singular Root: πρῶτος Sense: first in time or place. |
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ἐδοξάσθη | was glorified |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: δοξάζω Sense: to think, suppose, be of opinion. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἐμνήσθησαν | they remembered |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: μιμνῄσκομαι Sense: to remind. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ταῦτα | these things |
Parse: Demonstrative Pronoun, Nominative Neuter Plural Root: οὗτος Sense: this. |
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γεγραμμένα | written |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Plural Root: γράφω Sense: to write, with reference to the form of the letters. |
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ἐποίησαν | they had done |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ποιέω Sense: to make. |
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αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for John 12:16
Second aorist active indicative of γινωσκω ginōskō Another comment by John concerning the failure of the disciples to know what was happening (cf. John 2:22; John 7:39). At the first Adverbial accusative, as in John 10:40; John 19:39. Was glorified First aorist passive indicative of δοχαζω doxazō to glorify, used of his death already in John 7:39 and by Jesus himself of his death, resurrection, and ascension in John 12:23; John 13:31. Then remembered they First aorist passive indicative of μιμνησκω mimnēskō It was easier to understand then and they had the Holy Spirit to help them (John 16:13-15). Were written of him Periphrastic past perfect passive of γραπω graphō with neuter plural participle agreeing with ταυτα tauta (these things) and singular verb, though the plural ησαν ēsan could have been used. Note the threefold repetition of ταυτα tauta in this verse, “clumsy” Bernard calls it, but making for clarity. The use of επ αυτωι ep' autōi for “of him” rather than περι αυτου peri autou is unusual, but occurs in Revelation 10:11; Revelation 22:16. They had done First aorist active indicative of ποιεω poieō simply, “they did.” [source]
Reverse Greek Commentary Search for John 12:16
We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (John 1:14). The beginning of our Lord's miracles was a manifestation of His glory (John 2:11). His glory was the expression of the Father's will (John 8:54). By His work He glorified the Father upon earth (John 12:28; John 17:4), and in this was Himself glorified (John 17:10). The sickness and resurrection of Lazarus were for the glory of God (John 11:4). The consummation of His work was marked by the words, “Now was the Son of man glorified, and God was glorified in Him” (John 13:31). His glory He had with the Father before the world was (John 17:5). It is consummated at His ascension (John 7:39; John 12:16). The passion is the way to glory (John 12:23, John 12:24; John 13:31). The fruitfulness of believers in Him is for the glory of God (John 15:8), and the office of the Spirit is to glorify Christ (John 16:14).sa40 [source]
Referring to John 1:28 (Bethany beyond Jordan). Παλιν Palin does not mean that the other visit was a recent one. At the first Adverbial accusative (extent of time). Same idiom in John 12:16; John 19:39. Here the identical language of John 1:28 is used with the mere addition of το πρωτον to prōton And there he abode Imperfect (continued) active of μενω menō though some MSS. have the constative aorist active εμεινεν emeinen Probably from here Jesus carried on the first part of the later Perean Ministry (Luke 13:22-16:10) before the visit to Bethany at the raising of Lazarus (John 11:1-44). [source]
The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. Is not unto death Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς τανατον hamartia pros thanaton in 1 John 5:16, “sin unto death” (final death). But for the glory of God In behalf of God‘s glory, as the sequel shows. Cf. John 9:3 about the man born blind. The death of Lazarus will illustrate God‘s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (John 13:31). In John 7:39 John had already used δοχαζω doxazō of the death of Christ. That the Son of God may be glorified thereby Purpose clause with ινα hina and the first aorist passive subjunctive of δοχαζω doxazō Here Jesus calls himself “the Son of God.” In John 8:54 Jesus had said: “It is my Father that glorifieth me.” The raising of Lazarus from the tomb will bring glory to the Son of God. See John 17:1 for this idea in Christ‘s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (John 7:39; John 12:16; John 13:31; John 14:13). The death of Lazarus brings Jesus face to face with his own death. [source]
Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father‘s will (Westcott). Is glorified First aorist passive of δοχαζω doxazō consummation of glory in death both for the Son and the Father. For this verb in this sense see note on John 7:39; note on John 12:16 and note later on John 17:4. Four times here in John 13:31. [source]
The predestined hour, seen from the start (John 2:4), mentioned by John (John 7:30; John 8:20) as not yet come and later as known by Jesus as come (John 13:1), twice again used by Jesus as already come (in the prayer of Jesus, John 17:1; Mark 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. That the Son of man should be glorified Purpose clause with ινα hina (not in the sense of οτε hote when) and the first aorist passive subjunctive of δοχαζω doxazō same sense as in John 12:16, John 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles. [source]
First aorist (note of urgency) active imperative of πνευμα doxazō and in the sense of his death already in John 12:16, John 12:23 and again in John 13:31; John 17:5. This is the prayer of the πσυχη pneuma (or σαρχ psuchē) as opposed to that of the ονομα sarx (flesh) in John 12:27. The “name” (πωνη εκ του ουρανου onoma) of God expresses the character of God (John 1:12; John 5:43; John 17:11). Cf. Matthew 6:9. A voice out of heaven (και εδοχασα και παλιν δοχασω phōnē ek tou ouranou). This was the Father‘s answer to the prayer of Jesus for help. See note on the Father‘s voice at the baptism of Jesus (Mark 1:11) and on the Father‘s voice at the transfiguration (Mark 9:7). The rabbis called the audible voice of God εδοχασα bath -δοχασω qol (the daughter of a voice). I have both glorified it and will glorify it again (kai edoxasa kai palin doxasō). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. John 11:40 for edoxasa and John 13:31; John 17:5 for doxasō f0). [source]
Genitive by attraction of the relative ο ho (accusative singular object of λαμβανειν lambanein) to the case of του πνευματος tou pneumatos (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο ho because of πνευμα pneuma) which we do not have in English. Even here one should say “whom,” not which, of the Spirit of God. Were to receive Imperfect active of μελλω mellō with the present active infinitive λαμβανειν lambanein to receive, one of the three constructions with μελλω mellō (present, aorist, or future infinitive). Literally, “whom they were about to receive,” a clear reference to the great pentecost. For the Spirit was not yet given No verb for “given” in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of ειμι eimi like παρειμι pareimi (to be present) appears in Acts 19:2 of the Spirit‘s activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). Because Jesus was not yet glorified Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called “glorified” (εδοχαστη edoxasthē first aorist passive indicative of δοχαζω doxazō), used later of the death of Jesus (John 12:16), even by Jesus himself (John 12:23; John 13:31). [source]
First aorist passive indicative of the common verb μιμνησκω mimnēskō to remind. Peter recalls the very words of Jesus as reported in Acts 1:5. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God‘s truth (John 12:16). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart. [source]
The parenthesis of the Revised Version here is unnecessary. The use of επι epi here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” Carnal ordinances But the correct text is undoubtedly simply δικαιωματα σαρκος dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα dikaiōmata Imposed Present middle or passive participle of επικειμαι epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. Until a time of reformation Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Διορτωσις Diorthōsis is a late word, here alone in N.T. (from διορτοω diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω anorthoō in Hebrews 12:12. Here for reformation like διορτωμα diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9). [source]
Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy In the case, in regard to as in John 12:16 (with γραπω graphō), not in the presence of (επι epi with genitive, Mark 13:9) nor against (επι epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
In the case, in regard to as in John 12:16 (with γραπω graphō), not in the presence of For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now. [source]
First aorist active indicative of πεμπω pempō used here in the same sense as αποστειλας aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις epi tais ekklēsiais). For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]