KJV: Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
YLT: Still, however, also out of the rulers did many believe in him, but because of the Pharisees they were not confessing, that they might not be put out of the synagogue,
Darby: Although indeed from among the rulers also many believed on him, but on account of the Pharisees did not confess him, that they might not be put out of the synagogue:
ASV: Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it , lest they should be put out of the synagogue:
ὅμως | Nevertheless |
Parse: Conjunction Root: ὅμως Sense: nevertheless, yet. |
|
μέντοι | indeed |
Parse: Conjunction Root: μέντοι Sense: but yet, nevertheless, howbeit. |
|
καὶ | even |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
ἀρχόντων | rulers |
Parse: Noun, Genitive Masculine Plural Root: ἄρχων Sense: a ruler, commander, chief, leader. |
|
πολλοὶ | many |
Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
|
ἐπίστευσαν | believed |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
|
διὰ | on account of |
Parse: Preposition Root: διά Sense: through. |
|
Φαρισαίους | Pharisees |
Parse: Noun, Accusative Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
|
ὡμολόγουν | they were confessing |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ὁμολογέω Sense: to say the same thing as another, i. |
|
ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
ἀποσυνάγωγοι | put out of the synagogue |
Parse: Adjective, Nominative Masculine Plural Root: ἀποσυνάγωγος Sense: excluded from sacred assemblies of Israelites, excommunicated. |
|
γένωνται | they might be |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
Greek Commentary for John 12:42
For the old ομως homōs see 1 Corinthians 14:7; Galatians 3:15 (only other examples in N.T.), here only with μεντοι mentoi “but yet,” and και kai “even.” In spite of what has just been said “many These actually “believed on him” Like the whispered talk in John 7:13 “because of the fear of the Jews.” Once the Pharisees sneeringly asked the officers (John 7:48): “Hath any one of the rulers believed on him?” And now “many of the rulers have believed on him.” They did not confess Negative imperfect in contrast to the punctiliar aorist επιστευσαν episteusan “They kept on not confessing.” How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. Lest they should be put out of the synagogue Cf. John 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (John 16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these “believing elders.” More than They preferred the glory and praise of men more than the glory and praise of God. How apropos these words are to some suave cowards today. [source]
Rev., more neatly and accurately, even of the rulers. [source]
See on John 1:12. It is to be noted that John here uses of this imperfect faith which refused to complete itself in confession, the formula for complete faith. Compare believed in His name (John 2:23), and see note there. [source]
The Him, or, Rev., it, is not in the text. The verb is used absolutely. They did not make confession. See on Matthew 7:23; see on Matthew 10:32; see on Matthew 14:7. [source]
Better, that they should not be, etc. Compare Rev., John 12:35. On the phrase, be put out of the synagogue, see on John 9:22. [source]
Reverse Greek Commentary Search for John 12:42
The literal rendering cannot be neatly given, as there is no English adjective corresponding to ἀποσυνάγωγος , which means excluded from the synagogue: as nearly as possible - that He should become banished from the synagogue. The adjective occurs only in John's Gospel - here, John 12:42; John 16:2. Three kinds of excommunication were recognized, of which only the third was the real cutting off, the other two being disciplinary. The first, and lightest, was called rebuke, and lasted from seven to thirty days. The second was called thrusting out, and lasted for thirty days at least, followed by a “second admonition,” which lasted for thirty days more. This could only be pronounced in an assembly of ten. It was accompanied by curses, and sometimes proclaimed with the blast of the horn. The excommunicated person would not be admitted into any assembly of ten men, nor to public prayer. People would keep at the distance of four cubits from him, as if he were a leper. Stones were to be cast on his coffin when dead, and mourning for him was forbidden. If all else failed, the third, or real excommunication was pronounced, the duration of which was indefinite. The man was to be as one dead. No intercourse was to be held with him; one must not show him the road, and though he might buy the necessaries of life, it was forbidden to eat and drink with him. These severer forms appear to have been of later introduction, so that the penalty which the blind man's parents feared was probably separation from all religious fellowship, and from ordinary intercourse of life for perhaps thirty days. [source]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
Second aorist active indicative of συναγω sunagō and συνεδριον sunedrion the regular word for the Sanhedrin (Matthew 5:22, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after John 7:47 save John 12:19, John 12:42) combine in the call (cf. John 7:32). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees). And said Imperfect active of λεγω legō perhaps inchoative, “began to say.” What do we? Present active (linear) indicative of ποιεω poieō Literally, “What are we doing?” Doeth Better, “is doing” (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently included in the “many signs.” [source]
“They will make you outcasts from the synagogues.” Predicate accusative of the compound adjective αποσυναγωγος aposunagōgos for which see John 9:22; John 12:42. Yea Use of αλλα alla as coordinating conjunction, not adversative. That Shall think First aorist active subjunctive of δοκεω dokeō “So blind will he be” (Bernard). That he offereth service unto God Infinitive (present active) indirect discourse after δοχηι doxēi For the phrase see Hebrews 6:1.; Hebrews 8:3.; Hebrews 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts 6:13; Acts 7:57.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition. [source]
Genitive absolute with οπσια opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων tēi miāi sabbatōn (see John 20:1 for this use of μιαι miāi like πρωτηι prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
“This one.” By night Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (John 2:23) and the interest of Nicodemus was real and yet he wished to be cautious. Rabbi See note on John 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him “My Master” just as Andrew and John did (John 1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in John 1:19-24 (Milligan and Moulton‘s Comm.). We know Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in John 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (John 1:19-27). Thou art a teacher come from God “Thou hast come from God as a teacher.” Second perfect active indicative of ερχομαι erchomai and predicative nominative διδασκαλος didaskalos This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. Can do “Can go on doing” (present active infinitive of ποιεω poieō and so linear). These signs that thou doest Those mentioned in John 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note συ su (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John 12:42), but Nicodemus dares to feel his way. Except God be with him Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts 10:38). [source]
Imperfect middle, a continuing fear and not without reason. See note on the whispers about Jesus because of fear of the Jews (John 7:13). Had agreed already Past perfect middle of συντιτημι suntithēmi to put together, to form a compact (John 7:32, John 7:47-49). If any man should confess him to be Christ Condition of third class with εαν ean and first aorist active subjunctive of ομολογεω homologeō and predicate accusative Χριστον Christon Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew 10:32; Luke 12:8). We know that many of the rulers nominally believed on Jesus (John 12:42) and yet “did not confess him because of the Pharisees” Small wonder then that here the parents cowered a bit. That he should be put out of the synagogue Sub-final use of ινα hina with second aorist middle subjunctive of γινομαι ginomai Αποσυναγωγος Aposunagōgos (απο apo and συναγωγη sunagōgē) is found in N.T. only here and John 12:42; John 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely). [source]