KJV: Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
YLT: Little children, yet a little am I with you; ye will seek me, and, according as I said to the Jews -- Whither I go away, ye are not able to come, to you also I do say it now.
Darby: Children, yet a little while I am with you. Ye shall seek me; and, as I said to the Jews, Where I go ye cannot come, I say to you also now.
ASV: Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you.
Τεκνία | Little children |
Parse: Noun, Vocative Neuter Plural Root: τεκνίον Sense: a little child. |
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ἔτι | yet |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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μικρὸν | a little while |
Parse: Adjective, Accusative Neuter Singular Root: μικρός Sense: small, little. |
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εἰμι | I am |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ζητήσετέ | You will seek |
Parse: Verb, Future Indicative Active, 2nd Person Plural Root: ζητέω Sense: to seek in order to find. |
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με | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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εἶπον | I said |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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τοῖς | to the |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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Ἰουδαίοις | Jews |
Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ὅπου | Where |
Parse: Adverb Root: ὅπου Sense: where, whereas. |
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ὑπάγω | go |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ὑπάγω Sense: to lead under, bring under. |
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δύνασθε | are able |
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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ἐλθεῖν | to come |
Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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λέγω | I say |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ἄρτι | now |
Parse: Adverb Root: ἄρτι Sense: just now, this moment. |
Greek Commentary for John 13:33
Diminutive of τεκνα tekna and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in 1John (1 John 2:1, etc.), and nowhere else in N.T. Yet a little while Accusative of extent of time. See also John 7:33; John 8:21 (to which Jesus here refers); John 16:16-19. So now I say unto you This juncture point (αρτι arti) of time relatively to the past and the future (John 9:25; John 16:12, John 16:31). [source]
Diminutive, occurring only here in the Gospel, but repeatedly in the First Epistle. Nowhere else in the New Testament. [source]
In John 13:31, now is νῦν , which marks the point of time absolutely. Ἄρτι marks the point of time as related to the past or to the future. Thus, “from the days of John the Baptist until now ” ( ἄρτι , Matthew 11:12). “Thinkest thou that I cannot now ( ἄρτι ) pray to my Father?” though succor has been delayed all along till now (Matthew 26:53). Here the word implies that the sorrowful announcement of Jesus' departure from His disciples had been withheld until the present. The time was now come. [source]
Reverse Greek Commentary Search for John 13:33
See on John 13:33. With reference to the coming time of greater trial. [source]
See on John 13:33. With reference to a future time, when they will be able to bear them. [source]
Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2, John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
Without waiting for a future time. See on John 13:33, and compare νῦν nowin John 13:36. [source]
Jesus repeats the pronouns used by Peter in similar contrast. Not now Just now γνωσηι δε μετα ταυτα arti means (John 9:19, John 9:25). Used again by Jesus (John 13:33) and Peter (John 13:37). But thou shalt understand hereafter Future middle of οιδα ginōskō (instead of the verb oida) to know by experience. “Thou shalt learn after these things,” even if slowly. [source]
Old word from μενω menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house Christ‘s picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. If it were not so Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω hetoimazō to make ready, old verb from ετοιμος hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος prodromos) in heaven (Hebrews 6:20). [source]
Emphatic position of υμεις humeis (ye) in contrast to the blind, unseeing world. Cf. John 13:33; John 16:10, John 16:16. Because I live, ye shall live also This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Hebrews 7:22), the Risen Christ Jesus. He had said it before (John 6:57). [source]
The brief period now till Christ‘s death as in John 7:33; John 13:33; John 14:19. Again a little while The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning). Ye shall see me Future middle of οπτομαι optomai the verb used in John 1:51; John 16:22 as here of spiritual realities (Bernard), though τεωρεω theōreō is so used in John 20:14. [source]
For αρτι arti (just now) see John 9:19; John 13:33, John 13:37. Their belief in Christ was genuine as far as it went, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ‘s death shows. [source]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι poreuomai go for a purpose, υπαγω aperchomai to go away, υπαγω hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
See the same words in John 16:5. υπαγω Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι poreuomai go for a purpose, υπαγω aperchomai to go away, υπαγω hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
Future active indicative of ευρισκω heuriskō Jesus had said: “Seek and ye shall find” (Matthew 7:7), but this will be too late. Now they were seeking (John 7:30) to kill Jesus, then they will seek deliverance, but too late. Where I am No conflict with John 7:33, but the essential eternal spiritual home of Christ “in absolute, eternal being and fellowship with the Father” (Vincent). Ye cannot come This fellowship was beyond the comprehension of these hostile Jews. See the same idea in John 7:36 by the Jews; John 8:21 to the Jews and then to the disciples with the addition of “now” (αρτι arti John 13:33, νυν nun in John 13:36). [source]
Probably παλιν palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι hamartiāi (sin) here, but plural αμαρτιαις hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18, etc. See on Galatians 3:26. [source]
See on John 13:33. Const. with we were comforted (1 Thessalonians 3:7), not with came. [source]
See on John 13:33. To be joined as in A.V. and Rev., with die in the preceding clause, and not with blessed, nor with the following clause. Not from henceforth saith the Spirit. The meaning is variously explained. Some, from the beginning of the Christian age and onward to the end; others, from the moment of death, connecting henceforth with blessed; others from the time when the harvest of the earth is about to be reaped. Sophocles says: “Show all religious reverence to the gods, for all other things Father Zeus counts secondary; for the reward of piety follows men in death. Whether they live or die it passeth not away” (“Philoctetes,” 1441-1444). [source]
See on John 13:33. [source]
Αρτι Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο egeneto).The salvation (η σωτηρια hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]