KJV: For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
YLT: because I spake not from myself, but the Father who sent me, He did give me a command, what I may say, and what I may speak,
Darby: For I have not spoken from myself, but the Father who sent me has himself given me commandment what I should say and what I should speak;
ASV: For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak.
| ἐμαυτοῦ | Myself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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| ἐλάλησα | spoke |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| πέμψας | having sent |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: πέμπω Sense: to send. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| αὐτός | Himself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| μοι | Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐντολὴν | a commandment |
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Parse: Noun, Accusative Feminine Singular Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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| δέδωκεν | gave |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| εἴπω | I should say |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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| λαλήσω | I should speak |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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Greek Commentary for John 12:49
Perfect active indicative. Christ has permanent commission. What I should say and what I should speak Indirect question retaining the deliberative subjunctive (second aorist active ειπω eipō first aorist active λαλησω lalēsō). Meyer and Westcott take ειπω eipō to refer to the content and λαλησω lalēsō more to the varying manner of delivery. Possibly so. [source]
Out of myself. This formula occurs only here. The usual expression is ἀπ ' ἐμαυτοῦ . Ἁπό , from, as distinguished from ἐκ , out of, marks rather the point of departure, while ἐκ , including this idea, emphasizes the point of departure as the living and impelling source of that which issues forth. In John 7:17, we read, “whether it be out of God ( ἐκ τοῦ Θεοῦ ), or whether I speak from myself ( ἀπ ' ἐμαυτοῦ ).” [source]
The best texts read δέδεκεν , the perfect tense, hath given, the result of the gift still abiding. So Rev. [source]
The former relating to the substance, and the latter to the form of Jesus' utterances. [source]
Reverse Greek Commentary Search for John 12:49
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Και Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
Lit., him which is of faith in Jesus. See on Romans 3:22. Some texts omit of Jesus. The expression “of faith” indicates the distinguishing peculiarity of the justified as derived from faith in Christ. For the force of ἐκ outof, see on Luke 16:31; see on John 8:23; see on John 12:49; see on 1 John 5:19. [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]