The Meaning of John 3:3 Explained

John 3:3

KJV: Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

YLT: Jesus answered and said to him, 'Verily, verily, I say to thee, If any one may not be born from above, he is not able to see the reign of God;'

Darby: Jesus answered and said to him, Verily, verily, I say unto thee, Except any one be born anew he cannot see the kingdom of God.

ASV: Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.

KJV Reverse Interlinear

Jesus  answered  and  said  unto him,  Verily,  verily,  I say  unto thee,  Except  a man  be born  again,  he cannot  see  the kingdom  of God. 

What does John 3:3 Mean?

Study Notes

born again
Regeneration:
(1) The necessity of the new birth grows out of the incapacity of the natural man to "see" or "enter into" the kingdom of God. However gifted, moral, or refined, the natural man is absolutely blind to spiritual truth, and impotent to enter the kingdom; for he can neither obey, understand, nor please God John 3:3 ; John 3:5 ; John 3:6 ; Psalms 51:5 ; Jeremiah 17:9 ; Mark 7:21-23 ; 1 Corinthians 2:14 ; Romans 8:7 ; Romans 8:8 ; Ephesians 2:3 .
(2) The new birth is not a reformation of the old nature but a creative act of the holy Spirit John 3:5 ; John 1:12 ; John 1:13 ; 2 Corinthians 5:17 ; Ephesians 2:10 ; Ephesians 4:24 .
(3) The condition of the new birth is faith in Christ crucified John 3:14 ; John 3:15 ; John 1:12 ; John 1:13 ; Galatians 3:24
(4) Through the new birth the believer becomes a partaker of the divine nature and of the life of Christ Himself Galatians 2:20 ; Ephesians 2:10 ; Ephesians 4:24 ; Colossians 1:27 ; 1 Peter 1:23-25 ; 2 Peter 1:4 ; 1 John 5:10-12
kingdom of God
The kingdom of God is to be distinguished from the kingdom of heaven (See Scofield " Matthew 3:2 ") , in five respects:
(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luke 13:28 ; Luke 13:29 ; Hebrews 12:22 ; Hebrews 12:23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (See Scofield " Matthew 3:2 ") 1 Corinthians 15:24 ; 1 Corinthians 15:25 .
(2) The kingdom of God is entered only by the new birth John 3:3 ; John 3:5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. (See Scofield " Matthew 13:3 ") Matthew 25:1 ; Matthew 25:11 ; Matthew 25:12
(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Matthew 13:24-30 ; Matthew 13:36-43 ; Matthew 13:47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Matthew 13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. (See Scofield " Matthew 13:33 ") .
(4) The kingdom of God "comes not with outward show" Luke 17:20 but is chiefly that which is inward and spiritual Romans 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zechariah 12:8 , note; (N.T.),; Luke 1:31-33 ; 1 Corinthians 15:24 , note; Matthew 17:2 , note.) (See Scofield " Zechariah 12:8 ") , Luke 1:31-33 See Scofield " 1 Corinthians 15:24 " See Scofield " Matthew 17:2 "
(5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28 (See Scofield " Matthew 3:2 ")
old self
The expression occurs elsewhere, in Ephesians 4:22 ; Colossians 3:9 and always means the man of old, corrupt human nature, the inborn tendency to evil in all men. In Romans 6:6 it is the natural man himself; in; Ephesians 4:22 ; Colossians 3:9 his ways. Positionally, in the reckoning of God, the old man is crucified, and the believer is exhorted to make this good in experience, reckoning it to be so by definitely "putting off" the old man and "putting on" the new; Colossians 3:8-14 ; Colossians 3:4 ; Colossians 3:24 , (See Scofield " Ephesians 4:24 ") , note 3.

Verse Meaning

Jesus" abrupt dogmatic statement cut to the heart of the matter. He affirmed strongly that one cannot see the kingdom of God without a second birth from above (Gr. anothen, cf. John 3:31). Anothen means both "again" ( John 3:4; cf. Galatians 4:9) and "from above" ( John 3:31; John 19:11; John 19:23).
"Although Nicodemus understood it to mean "again," leading him to conclude that Jesus was speaking of a second physical birth, Jesus" reply in John 3:6-8 shows that He referred to the need for a spiritual birth, a birth "from above."" [1]
The term "kingdom of God" as Jesus used it consistently refers to the earthly messianic kingdom that will be the earthly phase of God"s eternal heavenly kingdom. To enter the kingdom of God means to obtain eternal life (cf. Mark 9:43; Mark 9:45; Mark 9:47). John used "kingdom" language rarely ( John 3:3; John 3:5; John 18:36). This is the only passage in John that mentions the kingdom of God, though Jesus spoke of "my kingdom" in John 18:36. He used "life" language instead (cf. John 1:12-13). This is understandable since he evidently wrote late in the first century when it was clear that God had postponed the kingdom. His readers needed to prepare for the future immediately by obtaining eternal life.
The implication of Jesus" illustration of new birth is that life with God in the future will require completely new equipment. Nicodemus had claimed to see something of who Jesus was by His signs. Jesus replied that no one can see God"s kingdom, the end in view, without new birth.
"If the kingdom does not dawn until the end of the age [2], then of course one cannot enter it before it comes. Predominant religious thought in Jesus" day affirmed that all Jews would be admitted to that kingdom apart from those guilty of deliberate apostasy or extraordinary wickedness (e.g, Mishnah Sanhedrin John 10:1). But here was Jesus telling Nicodemus, a respected and conscientious member not only of Israel but of the Sanhedrin, that he cannot enter the kingdom unless he is born again.... The coming of the kingdom at the end can be described as the "regeneration" of the world ( Matthew 19:28, NIV "renewal"), but here what is required is the regeneration of the individual before the end of the world and in order to enter the kingdom." [3]
"By the term born again He means not the amendment of a part but the renewal of the whole nature. Hence it follows that there is nothing in us that is not defective." [4]

Context Summary

John 3:1-8 - New Life From Above The Need Of All
A solemn question is suggested by John 2:24. Can Jesus trust Himself to us? We must show ourselves worthy of His trust. In John 3:1-36; John 4:1-54 we have two remarkable instances of the Lord's intimate knowledge of the human heart.
Apparently Nicodemus had shrunk from identifying himself with John's baptism. He was one of the richest men in Jerusalem, and our Lord addressed him as the teacher, John 2:10, r.v. He was willing to talk about systems of truth and schemes of philosophy; but the Master knew that more, much more, was necessary; there must be the emergence of His soul into the experience of an enlarged and fuller life. The phrase, "the new birth," the Jews always used for Gentiles, and it greatly startled Nicodemus to learn that there was needed for himself the same change as was required by Gentiles before entering the Jewish commonwealth. In speaking of water, our Lord probably refers to the baptism of John, in which men confessed their sins and expressed their desire to leave the past behind and to enter a fuller experience of the life of God. The new life begotten by the Spirit of God is as mysterious as the wind. That Spirit, bearing the germ of a new life, rejoices to enter each open casement and to fill each vacuum, wherever one will. [source]

Chapter Summary: John 3

1  Jesus teaches Nicodemus the necessity of being born again,
14  of faith in his death,
16  the great love of God toward the world,
18  and the condemnation for unbelief
22  Jesus baptizes in Judea
23  The baptism, witness, and doctrine of John concerning Jesus

Greek Commentary for John 3:3

Except a man be born anew [εαν μη τις γεννητηι ανωτεν]
Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of γενναω — gennaō Ανωτεν — Anōthen Originally “from above” (Mark 15:38), then “from heaven” (John 3:31), then “from the first” (Luke 1:3), and then “again” Which is the meaning here? The puzzle of Nicodemus shows To participate in it as in Luke 9:27. For this use of ιδειν — idein (second aorist active infinitive of οραω — horaō) see John 8:51; Revelation 18:7. [source]
Answered and said []
See on John 2:18. [source]
Verily, verily []
See on John 1:51. [source]
Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
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2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
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3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
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4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
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Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

See [ἰδεῖν]
The things of God's kingdom are not apparent to the natural vision. A new power of sight is required, which attaches only to the new man. Compare 1 Corinthians 2:14. [source]
Kingdom of God []
See on Luke 6:20. [source]

Reverse Greek Commentary Search for John 3:3

John 8:28 Hath taught [ἐδίδαξεν]
Rev., more correctly, taught. The aorist tense, regarding the teaching as a single act. Compare ἤκουσα , I heard, John 3:32. [source]
John 7:7 Cannot []
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
John 6:27 Him hath God the Father sealed []
The Rev. makes the sentence culminate properly in God: “for Him the Father, even God, hath sealed.” According to the strict Greek order it is: for Him the Father sealed, even God. On sealed ( ἐσφράγισεν ) see on John 3:33. Wyc., betokened Him. [source]
John 5:34 Receive [λαμβάνω]
See on John 3:32. [source]
John 5:24 Hath eternal life []
See on John 3:36. [source]
John 5:22 Hath committed [δέδωκεν]
Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See John 5:36; John 3:35; John 6:37, John 6:39; John 10:29, etc. [source]
John 5:20 Loveth [φιλεῖ]
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
John 4:45 Received [ἐδέξαντο]
See on John 3:32. [source]
John 3:6 That which is born [τὸ γεγεννηένον]
Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (John 3:3, John 3:4, John 3:5, John 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1 John 5:18, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare John 3:8, where the statement is personal: everyone that is born. Compare 1 John 5:4, and 1 John 5:1, 1 John 5:18. [source]
John 3:5 Enter into []
This more than see (John 3:3). It is to become partaker of; to go in and possess, as the Israelites did Canaan. [source]
John 3:36 Shall not see [οὐκ ὄψεται]
Compare the future tense with the present “hath eternal life,” and the simple life with the fully developed idea eternal life. He who believes is within the circle of the life of God, which is essentially eternal. His life “is hid with Christ in God.” Life eternal is to know the only true God, and Jesus Christ whom He hath sent. Hence, to such an one, eternal life is not merely something future. It is a present possession. He hath it. The unbelieving and disobedient, instead of having eternal life, shall not have life: shall not even see it (compare see the kingdom of God, John 3:3). He shall have no perception of life simply considered, much less of eternal life, the full and complex development of life. [source]
John 2:18 Answered []
Often used in reply to an objection or criticism, or to something present in another's mind, as John 19:7, or John 3:3, where Jesus answers with reference to the error in Nicodemus' mind, rather than in direct reply to his address. [source]
John 16:14 Shall receive [λήψεται]
Rev., take. See on John 3:32. [source]
John 15:19 Of the world [ἐκ τοῦ κόσμου]
Sprung out of the world. See on of the earth, John 3:31. [source]
John 14:26 He [ἐκεῖνος]
Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17. [source]
John 3:5 Born of water and the Spirit []
The exposition of this much controverted passage does not fall within the scope of this work. We may observe, 1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in John 3:3. -DIVIDER-
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2. That this condition is here stated as complex, including two distinct factors, water and the Spirit. 3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: “water which is the Spirit.”-DIVIDER-
4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (Psalm 2:2, Psalm 2:7; Ezekiel 36:25; Zechariah 13:1). Jesus' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (Luke 7:30). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept. -DIVIDER-
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5. That while Jesus asserted the obligation of the outward rite, He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance, for the remission of sins, so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus' words included a prophetic reference to the complete ideal of Christian baptism - “the washing of regeneration and the renewing of the Holy Ghost” (Titus 3:5; Ephesians 5:26); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite, through its association with the Spirit's energy, is more than a mere symbol: is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace. -DIVIDER-
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6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God. But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, “which is His body, the fullness of Him that filleth all things with all things” (Ephesians 1:23). Through water alone, the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God. [source]

John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
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2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
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3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
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4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
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Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

John 13:14 Ought [ὀφείλετε]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
John 10:28 I give [δίδωμι]
Not, I will give. The gift is present and continuous. Compare John 3:36. [source]
John 1:12 To become [γενέσθαι]
As those who are born (John 1:13. Compare John 3:3, and Matthew 5:45). [source]
John 3:34 God giveth []
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER-
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Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER-
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The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER-
But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER-
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Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER-
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Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER-
Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER-
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[source]

John 3:15 Have eternal life []
A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER-
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John 3:12 Heavenly things [τὰ ἐπουράνια]
Compounded with ἐπί , upon or in, and οὐρανός , heaven. Not holy things as compared with sinful, nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (John 5:14-16). Thus it is said (John 3:13) that the Son of man who is in heaven came down out of heaven, and in John 3:31, John 3:32that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (John 3:34). It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting: “It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (John 3:12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God … . But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words: 'Thou art my well beloved Son;' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel.” Compare Luke 10:18, sqq., where Jesus' words take on a character similar to that of His utterances in John. -DIVIDER-
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John 3:11 We speak - we know - we have seen []
After the use of the singular number in John 3:3, John 3:5, John 3:7, John 3:12, the plural here is noteworthy. It is not merely rhetorical - “a plural of majesty” - but is explained by John 3:8, “every one that is born of the Spirit.” The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (John 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (John 17:3). “Ye have an anointing from the Holy One, and ye know ( οἴδατε ) all things” (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (John 3:2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know ( οἴδαμεν ), absolutely. See on John 2:24. [source]
John 1:9 TRUE [ἀληθινὸν]
Wyc., very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1 John 2:8, and is almost confined to the writings of John. A different word, ἀληθής , also rendered true, occurs at John 3:33; John 5:31; John 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols. In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή , as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Hebrews 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: “the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before.”“Our little systems have their day;They have their day and cease to be: They are but broken lights of Thee,-DIVIDER-
And Thou, O Lord, art more than they.”Tennyson, In Memoriam. [source]

John 1:46 Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
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John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 13:3 Knowing [ειδως]
Repeated from John 13:1, accenting the full consciousness of Jesus. Had given So Aleph B L W, aorist active instead of δεδωκεν — dedōken (perfect active) of διδωμι — didōmi Cf. John 3:31 for a similar statement with εν — en instead of εις — eis See Matthew 11:27 (Luke 10:22) and Matthew 28:18 for like claim by Jesus to complete power. And that he came forth from God, and goeth unto God See plain statement by Jesus on this point in John 16:28. The use of προς τον τεον — pros ton theon recalls the same words in John 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act. [source]
John 14:10 Believest thou not? [ου πιστευεισ]
Jesus had a right to expect greater faith from these men than from the blind man (John 9:35) or Martha (John 11:27). His words in John 14:1 are clearly needed. This oneness with the Father Jesus had already stated (John 10:38) as shown by his “words” Cf. John 3:34; John 5:19; John 6:62. [source]
John 19:11 Thou wouldest have [ουκ ειχες]
Imperfect active indicative without αν — an but apodosis of second-class condition as in John 15:22, John 15:24. Except it were given thee Periphrastic past perfect indicative of διδωμι — didōmi (a permanent possession). From above From God (cf. John 3:3), the same doctrine of government stated by Paul in Romans 13:1. Pilate did not get his “authority” from the Sanhedrin, but from Caesar. Jesus makes God the source of all real “authority.” Hath greater sin The same idiom in John 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end. [source]
John 1:12 As many as received him [οσοι ελαβον αυτον]
Effective aorist active indicative of λαμβανω — lambanō “as many as did receive him,” in contrast with οι ιδιοι — hoi idioi just before, exceptional action on the part of the disciples and other believers. To them Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. The right In John 5:27 εδωκεν — edōken (first aorist active indicative of διδωμι — didōmi) εχουσιαν — exousian means authority but includes power Here it is more the notion of privilege or right. To become Second aorist middle of γινομαι — ginomai to become what they were not before. Children of God In the full spiritual sense, not as mere offspring of God true of all men (Acts 17:28). Paul‘s phrase υιοι τεου — huioi theou (Galatians 3:26) for believers, used also by Jesus of the pure in heart (Matthew 5:9), does not occur in John‘s Gospel (but in Revelation 21:7). It is possible that John prefers τα τεκνα του τεου — ta tekna tou theou for the spiritual children of God whether Jew or Gentile (John 11:52) because of the community of nature But one cannot follow Westcott in insisting on “adoption” as Paul‘s reason for the use of υιοι — huioi since Jesus uses υιοι τεου — huioi theou in Matthew 5:9. Clearly the idea of regeneration is involved here as in John 3:3. Even to them that believe No “even” in the Greek, merely explanatory apposition with αυτοις — autois dative case of the articular present active participle of πιστευω — pisteuō On his name Bernard notes πιστευω εις — pisteuō eis 35 times in John, to put trust in or on. See also John 2:23 and John 3:36 for πιστευω εις το ονομα αυτου — pisteuō eis to onoma autou This common use of ονομα — onoma for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα — eis to onoma is particularly common in the payment of debts (Moulton and Milligan‘s Vocabulary). See Acts 1:15 for ονοματα — onomata for persons. [source]
John 17:8 The words [τα ρηματα]
Plural, each word of God, as in John 3:34, and of Christ (John 5:47; John 6:63, John 6:68), while the singular Second aorist active indicative of γινωσκω — ginōskō like ελαβον — elabon in contrast with εγνωκαν — egnōkan (perfect) in John 17:7. They definitely “received and recognized truly” There was comfort to Christ in this fact. They believed Another aorist parallel with ελαβον — elabon and εγνωσαν — egnōsan The disciples believed in Christ‘s mission from the Father (John 6:69; Matthew 16:16). Note απεστειλας — apesteilas here as in John 17:3. Christ is God‘s Apostle to man (Hebrews 3:1). This statement, like a solemn refrain (Του διδστ σενδ με — Thou didst send me), occurs five times in this prayer (John 17:8, John 17:18, John 17:21, John 17:23, John 17:25). [source]
John 18:37 Art thou a king then? [ουκουν βασιλευς ει συ]
Compound of ουκ — ouk and ουν — oun and is clearly ironical expecting an affirmative answer, only here in the N.T., and in lxx only in A text in 2Kings 5:23. Thou sayest that In Matthew 27:11; Mark 15:2; Luke 23:3, συ λεγεις — su legeis clearly means “yes,” as συ ειπας — su eipas (thou saidst) does in Matthew 26:64 (= “I am,” εγω ειμι — egō eimi in Mark 14:62). Hence here οτι — hoti had best be taken to mean “because”: “Yes, because I am a king.” Have I been born Perfect passive indicative of γενναω — gennaō The Incarnation was for this purpose. Note repetition of εις τουτο — eis touto (for this purpose), explained by ινα μαρτυρησω τηι αλητειαι — hina marturēsō tēi alētheiāi (that I may bear witness to the truth), ινα — hina with first aorist active subjunctive of μαρτυρεω — martureō Paul (1 Timothy 6:13) alludes to this good confession when Christ bore witness (μαρτυρησαντος — marturēsantos) before Pilate. Jesus bore such witness always (John 3:11, John 3:32; John 7:7; John 8:14; Revelation 1:5). [source]
John 3:3 Except a man be born anew [εαν μη τις γεννητηι ανωτεν]
Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of γενναω — gennaō Ανωτεν — Anōthen Originally “from above” (Mark 15:38), then “from heaven” (John 3:31), then “from the first” (Luke 1:3), and then “again” Which is the meaning here? The puzzle of Nicodemus shows To participate in it as in Luke 9:27. For this use of ιδειν — idein (second aorist active infinitive of οραω — horaō) see John 8:51; Revelation 18:7. [source]
John 3:7 Marvel not [μη ταυμασηις]
“Do not begin to wonder” (ingressive first aorist active subjunctive with μη — mē), as clearly Nicodemus had done. In John the word ταυμαζω — thaumazō usually means “unintelligent wonder” (Bernard). Ye must be born anew Jesus repeats the point in John 3:3 (δει — dei and the infinitive instead of εαν μη — ean mē and the subjunctive) with ανωτεν — anōthen (from above) only and not εχ υδατος — ex hudatos f0). [source]
John 3:31 Is above all [επανω παντων]
Ablative case with the compound preposition επανω — epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ — ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος — ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
John 3:5 Of water and the Spirit [εχ υδατος και πνευματος]
Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add εχ υδατος — ex hudatos here? In John 3:3 we have “ανωτεν — anōthen ” (from above) which is repeated in John 3:7, while in John 3:8 we have only εκ του πνευματος — ek tou pneumatos (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by εχ υδατος — ex hudatos (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (John 3:3, John 3:5, John 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in John 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of “water” here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words υδατος και — hudatos kai (water and) do not belong to the words of Jesus, but “are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation.” Here Jesus uses εισελτειν — eiselthein (enter) instead of ιδειν — idein (see) of John 3:3, but with the same essential idea (participation in the kingdom). [source]
John 5:20 Loveth [πιλει]
In John 3:35 we have αγαπαι — agapāi from αγαπαω — agapaō evidently one verb expressing as noble a love as the other. Sometimes a distinction (John 21:17) is made, but not here, unless πιλεω — phileō presents the notion of intimate friendship Τουτων — Toutōn is ablative case after the comparative μειζονα — meizona (from μεγας — megas great). John often uses εργα — erga for the miracles of Christ (John 5:36; John 7:3, John 7:21; John 10:25, John 10:32, John 10:38, etc.). It is the Father who does these works (John 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (John 14:12). Δειχει — Deixei is future active indicative of δεικνυμι — deiknumi to show. See also John 10:32. That ye may marvel Purpose clause with ινα — hina and present active subjunctive of ταυμαζω — thaumazō Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: “He that wonders shall reign, and he that reigns shall rest.” [source]
John 5:22 He hath given all judgment unto the Son [την κρισιν πασαν δεδωκεν τωι υιωι]
Perfect active indicative of διδωμι — didōmi state of completion (as in John 3:35; John 6:27, John 6:29; John 10:29, etc.). See this prerogative claimed for Christ already in John 3:17. See the picture of Christ as Judge of men in Matt 25:31-46. [source]
John 5:24 Hath eternal life [εχει ζωην αιωνιον]
Has now this spiritual life which is endless. See John 3:36. In John 5:24, John 5:25 Jesus speaks of spiritual life and spiritual death. In this passage (John 5:21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Revelation 20:14 we have the phrase “the second death” with which language compare Revelation 20:4-6. But hath passed out of death into life Perfect active indicative of μεταβαινω — metabainō to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgment (κρισις — krisis). [source]
John 5:26 In himself [εν εαυτωι]
The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (John 1:3). For “gave” (εδωκεν — edōken timeless aorist active indicative) see also John 3:35; John 17:2, John 17:24. The particles “as” (ωσπερ — hōsper) and “so” (ουτως — houtōs) mark here the fact, not the degree (Westcott). [source]
John 5:34 But the witness which I receive [Εγω δε ου την μαρτυριαν λαμβανω]
“But I do not receive the witness” simply from a man (like John). The εγω — egō (I) in sharp contrast with υμεις — humeis (ye) of John 5:33. Jesus complained of Nicodemus for not accepting his witness (John 3:11). Cf. also John 3:32. In 1 John 5:9 the witness of God is greater than that of men and this Jesus has. That ye may be saved Final clause with ινα — hina and first aorist passive subjunctive of σωζω — sōzō This was the purpose of Christ‘s coming, that the world might be saved (John 3:17). [source]
John 5:40 And ye will not come to me [και ου τελετε ελτειν προς με]
“And yet” See John 1:11; Matthew 23:37 Men loved darkness rather than light (John 3:19). That ye may have life Life in its simplest form as in John 3:36 (cf. John 3:16). This is the purpose of John in writing the Fourth Gospel (John 20:31). There is life only in Christ Jesus. [source]
John 6:40 Should have eternal life [εχηι ζωην αιωνιον]
Present active subjunctive with ινα — hina “that he may keep on having eternal life” as in John 3:15, John 3:36. Beholdeth With the eye of faith as in John 12:45. And I will raise him up Future active indicative (volitive future, promise) as in John 6:54.sa120 [source]
John 6:63 That quickeneth [το ζωοποιουν]
Articular present active participle of ζωοποιεω — zōopoieō for which see John 5:21. For the contrast between πνευμα — pneuma (spirit) and σαρχ — sarx (flesh) see note on John 3:6. The words Those in this discourse (I have just spoken, λελαληκα — lelalēka), for they are the words of God (John 3:34; John 8:47; John 17:8). No wonder they “are spirit and are life” The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (John 7:46). There is life in his words today. [source]
John 8:47 He that is of God [ο ων εκ του τεου]
See this use of εκ — ek in John 3:31. “Their not listening proved that they were not of God” (Dods). They were of the earth and the devil, not of God. [source]
John 5:36 But the witness which I have is greater than that of John [Εγω δε εχω την μαρτυριαν μειζω του Ιωανου]
Literally, “But I have the witness greater than John‘s.” Μειζω — Meizō Final clause with ινα — hina and first aorist active subjunctive of τελειοω — teleioō the same idiom in John 4:34. Jesus felt keenly the task laid on him by the Father (cf. John 3:35) and claimed at the end that he had performed it (John 17:4; John 19:30). Jesus held that the highest form of faith did not require these “works” The very works “The works themselves,” repeating τα εργα — ta erga just before for vernacular emphasis. Hath sent me Perfect active indicative of αποστελλω — apostellō the permanence of the mission. Cf. John 3:17. The continuance of the witness is emphasized in John 5:32; John 8:18. [source]
John 5:43 In my Father‘s name [εν τωι ονοματι του πατρος μου]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα — onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος — allos not ετερος — heteros like αλλον Ιησουν — allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω — lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
John 6:27 Work not for [μη εργαζεστε]
Prohibition with μη — mē and present middle imperative of εργαζομαι — ergazomai old verb from εργον — ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον — didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι — sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
John 8:23 Ye are from beneath [υμεις εκ των κατω]
This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου — ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω — katō and ανω — anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω — katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
Acts 14:2 That were disobedient [οι απειτησαντες]
First aorist active articular participle, not the present απειτουντες — apeithountes as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly απειτεω — apeitheō does mean to disobey and απιστεω — apisteō to disbelieve, but that distinction is not observed in John 3:36 nor in Acts 19:9; Acts 28:24. The word απειτεω — apeitheō means to be απειτης — apeithēs to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. [source]
Romans 6:6 Old man [ὁ παλαιὸς ἄνθρωπος]
Only in Paul, and only three times; here, Ephesians 4:22; Colossians 3:9. Compare John 3:3; Titus 3:5. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7. [source]
Romans 15:28 Sealed - this fruit []
Secured to them the product of the contribution. See on John 3:33; see on Revelation 22:10. [source]
Romans 10:21 Disobedient - gainsaying [ἀπειθοῦντα - ἀντιλέγοντα]
See on John 3:36; see on Judges 1:11. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare Luke 13:34, Luke 13:35. [source]
Romans 1:18 The wrath of God [ὀργὴ Θεοῦ]
Not punishment, but the personal emotion. See on John 3:36. [source]
1 Corinthians 9:2 Seal [σφραγίς]
See on Romans 4:11; see on John 3:33; see on Revelation 22:10. [source]
1 Corinthians 15:45 Quickening spirit [πνεῦμα ζωοποιοῦν]
Rev., life-giving. Not merely living, but imparting life. Compare John 1:4; John 3:36; John 5:26, John 5:40; John 6:33, John 6:35; John 10:10; John 11:25; John 14:6. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. See Romans 6:4; 1 Peter 1:21. [source]
2 Corinthians 1:22 Sealed [σφραγισάμενος]
See on John 3:33; see on Revelation 22:10. [source]
Galatians 5:20 Wrath [θυμοί]
Lit. wraths. See on John 3:36. [source]
Galatians 4:6 The Spirit of his Son []
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
Galatians 3:26 For ye are all the children of God [πάντες γὰρ υἱοὶ θεοῦ ἐστὲ]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
Ephesians 4:31 Anger [θυμὸς]
Violent outbreak. See on John 3:36; see on James 5:7. [source]
Ephesians 4:26 Wrath [παροργισμῷ]
Irritation, exasperation; something not so enduring as ὀργή angerwhich denotes a deep-seated sentiment. See on John 3:36. [source]
Ephesians 1:13 Ye were sealed [ἐσφραγίσθητε]
See on John 3:33; see on Revelation 22:10. Sealed with the assurance of the Holy Spirit. Romans 8:16; 2 Corinthians 1:22; 2 Timothy 2:19. [source]
Philippians 4:8 Pure [ἁγνά]
See on 1 John 3:3. [source]
Philippians 1:16 Sincerely [ἁγνῶς]
Purely, with unmixed motives. The adjective ἁγνός means pure, in the sense of chaste, free from admixture of evil, and is once applied to God, 1 John 3:3. See on Acts 26:10, footnote. Not sincerely is explained by in pretense, Phlippians 1:18. [source]
Colossians 3:8 Anger, wrath [ὀργὴν, θυμὸν]
See on John 3:36. [source]
1 Thessalonians 1:10 The wrath to come [τῆς ὀργῆς τῆς ἐρχομένης]
Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9Romans 7:19; 1 Thessalonians 2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in Matthew 3:7; Luke 3:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

1 Timothy 5:5 Trusteth in God [ἤλπικεν ἐπὶ τὸν Θεὸν]
Strictly hath directed her hope at God. Rev. hath her hope set on God implies ἐπὶ with the dative, as 1 John 3:3. [source]
1 Timothy 5:22 Keep thyself pure [σεαυτὸν ἁγνὸν τήρει]
Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9. [source]
1 Timothy 4:12 Purity [ἁγνίᾳ]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
Titus 3:7 According to the hope of eternal life [κατ ' ἐλπίδα ζωῆς αἰωνίου]
Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. Romans 4:18; Romans 5:2; Romans 8:24; Galatians 5:5; Colossians 1:5, Colossians 1:27; Titus 1:2; 1 Peter 1:3; 1 John 3:2, 1 John 3:3. [source]
Hebrews 6:5 The good word of God [καλὸν θεοῦ ῥῆμα]
The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). [source]
Hebrews 11:31 Them that believed not [τοῖς ἀπειθήσασιν]
Rend. “them that were disobedient.” Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία :disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Hebrews 3:18; Hebrews 4:6, Hebrews 4:11; Romans 11:30, Romans 11:32, contrasting with Romans 11:20, Romans 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Joshua 2:9-11. [source]
Hebrews 11:27 The wrath [τὸν θυμὸν]
Only here in Hebrews. See on John 3:36. [source]
Hebrews 2:7 Thou madest him a little lower [ελαττωσας αυτον βραχυ τι]
First aorist active of old verb ελαττοω — elattoō from ελαττων — elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι — Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). Than the angels “Beside angels” like παρα — para with the accusative of comparison in Hebrews 1:4, Hebrews 1:9. The Hebrew here has υοι τεου — Elohim which word is applied to judges in Psalm 82:1, Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας — Elohim by στεπανοω — huoi theou (sons of God). Thou crownedst First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B. [source]
James 4:8 Purify [ἁγνίσατε]
One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John 3:3. [source]
James 1:17 Gift [δοσις]
Both old substantives from the same original verb But δωρημα — dōrēma (from δωρεω — dōreō from δωρον — dōron a gift) only means a gift, a benefaction (Romans 5:16). The contrast here argues for “giving” as the idea in δοσις — dosis Curiously enough there is a perfect hexameter line here: πασα δο ̀ σις αγα ̀ τη και ̀ παν δω ̀ ρημα τε ̀ λειον — pāsa do / δωρημα — sis aga / ανωτεν — thē kai / καταβαινον — pān dō / καταβαινω — rēma te / δωρημα — leion Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word ανωτεν — dōrēma but that is not conclusive. -DIVIDER-
-DIVIDER-
From above (απο του πατρος των πωτων — anōthen). That is, from heaven. Cf. John 3:31; John 19:11.Coming down Present active neuter singular participle of παρ ωι — katabainō agreeing with παρα — dōrēma expanding and explaining παρα τωι τεωι — anōthen (from above). [source]

James 4:8 Purify your hearts [αγνισατε καρδιας]
First aorist active imperative of αγνιζω — hagnizō old verb from αγνος — hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας — kardias as of χειρας — cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι — dipsuchoi). As in James 1:8. [source]
James 4:8 Cleanse your hands [καταρισατε χειρας]
First aorist active imperative of καταριζω — katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι — hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω — hagnizō old verb from αγνος — hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας — kardias as of χειρας — cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι — dipsuchoi). As in James 1:8. [source]
1 Peter 1:22 Purified [ἡγνικότες]
The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers href="/desk/?q=nu+6:2-6&sr=1">Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας , purifying, Acts 15:9. [source]
1 Peter 1:22 Seeing ye have purified [ηγνικοτες]
Perfect active participle of αγνιζω — hagnizō old verb from αγνος — hagnos (pure), here with πσυχας — psuchas (souls), with καρδιας — kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. [source]
1 Peter 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ — polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3 Begat us again [αναγεννησας ημας]
First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 John 5:9 If we receive [εἰ λαμβάνομεν]
The indicative mood, assuming such reception as a fact. If we receive, as we do. On the verb receive, see on John 3:32. [source]
1 John 4:5 Of the world [ἐκ τοῦ κόσμου]
Proceeding from, as their source ( ἐκ ). Different from ἐκ τῆς γῆς fromthe earth (John 3:31), as marking the whole worldly economy morally considered. [source]
1 John 5:1 Whosoever believeth [πᾶς ὁ πιστεύων]
Lit., every one that believeth. For the characteristic form of expression see on 1 John 3:3. [source]
1 John 3:4 Whosoever committeth sin [πᾶς ὁ ποιῶν τὴν ἁμαρτίαν]
Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article τὴν ) that which includes and represents the complete ideal of sin. Compare do righteousness, 1 John 2:29. [source]
1 John 1:7 Cleanseth [καθαρίζει]
See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]
1 John 1:7 And the blood of Jesus his Son cleanseth us from all sin [και το αιμα Ιησου του υιου αυτου καταριζει ημας απο πασης αμαρτιας]
This clause with και — kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]
1 John 2:6 Even as he walked [κατως εκεινος περιεπατησεν]
Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative εκεινος — ekeinos in reference to Christ as in 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17; John 7:11; John 9:12, John 9:28; John 19:21. [source]
1 John 2:25 He promised [αυτος επηγγειλατο]
First aorist middle indicative of επαγγελλω — epaggellō Αυτος — Autos (he) is Christ as is seen in 1 John 3:3 by εκεινος — ekeinos f0). [source]
1 John 2:29 Is begotten [γεγεννηται]
Perfect passive indicative of γενναω — gennaō stands begotten, the second birth (regeneration) of John 3:3-8.Of him (εχ αυτου — ex autou). Plainly “of God” in 1 John 2:9 and so apparently here in spite of δικαιος — dikaios referring to Christ. Doing righteousness is proof of the new birth. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 1:7 As he [ως αυτος]
As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16).One with another (μετ αλληλων — met' allēlōn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.And the blood of Jesus his Son cleanseth us from all sin This clause with και — kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]
1 John 3:5 He [εκεινος]
As in 1 John 3:3; John 1:18. [source]
1 John 3:16 He for us [εκεινος υπερ ημων]
Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7. [source]
1 John 4:17 With us [μετ ημων]
Construed with the verb τετελειωται — teteleiōtai (is perfected). In contrast to εν ημιν — en hēmin (1 John 4:12, 1 John 4:16), emphasising cooperation. “God works with man” (Westcott). For boldness That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
1 John 4:17 As he is [κατως εκεινος εστιν]
That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
1 John 3:16 Love [την αγαπην]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων — ekeinos huper hēmōn). Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
2 John 1:9 Whosoever transgresseth [πᾶς ὁ παραβαίνων]
The best texts read προάγων goethonward. So Rev., with taketh the lead in margin. The meaning is, whosoever advances beyond the limits of Christian doctrine. Others explain of those who would set themselves up as teachers, or take the lead. Such false progress is contrasted with abiding in the teaching. On the construction, πᾶς everyone, with the article and participle, see on 1 John 3:3. [source]
Revelation 6:16 Wrath [ὀργῆς]
Denoting a deep-seated wrath. See on John 3:36. [source]
Revelation 4:11 To receive [λαβεῖν]
Or perhaps, better, to take, since the glory, honor, and power are the absolute possession of the Almighty. See on John 3:32. [source]
Revelation 22:10 Seal [σφραγίσῃς]
Rev., seal up. This word occurs eighteen times in Revelation and twice in the Gospel, and only five times elsewhere in the New Testament. It means to confirm or attest (John 3:33); to close up for security (Matthew 27:66; Revelation 20:3); to hide or keep secret (Revelation 10:4; Revelation 22:10); to mark a person or thing (Revelation 7:3; Ephesians 1:13; Ephesians 4:30) [source]
Revelation 20:3 Sealed []
See on John 3:33. [source]
Revelation 2:7 Will I give []
This phrase has a place in every one of these Epistles. The verb is John's habitual word for the privileges and functions of the Son, whether as bestowed upon Him by the Father, or dispensed by Him to His followers. See John 3:35; John 5:22, John 5:27, John 5:36; John 6:65; John 13:3; John 17:6. Compare Revelation 2:23; Revelation 3:8; Revelation 6:4; Revelation 11:3. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

Revelation 19:15 Of the fierceness and wrath [τοῦ θυμοῦ καὶ τῆς ὀργῆς]
Omit and, and render, as Rev., the fierceness of the wrath. See on John 3:36. [source]
Revelation 12:12 Wrath [θυμὸν]
See on John 3:36. [source]
Revelation 11:18 Were angry [ὀργίσθησαν]
See on wrath, John 3:36. Compare Psalm 2:1. [source]
Revelation 1:9 Kingdom [βασιλείᾳ]
The present kingdom. Trench is wrong in saying that “while the tribulation is present the kingdom is only in hope.” On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. “In all these things we are abundantly the conquerors (Romans 8:37sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. “Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together” (Richard of St. Victor, cited by Trench). Compare Acts 14:22. [source]
Revelation 19:7 Let us give [δωμεν]
Second aorist active subjunctive of διδωμι — didōmi but A reads δωσομεν — dōsomen (future active) and P δωσωμεν — dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου — ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 Is come [ηλτεν]
Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 Made herself ready [ητοιμασεν εαυτην]
First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]

What do the individual words in John 3:3 mean?

Answered Jesus and said to him Truly I say to you if not anyone be born from above not he is able to see the kingdom - of God
Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν λέγω σοι ἐὰν μή τις γεννηθῇ ἄνωθεν οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἀμὴν  Truly 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
σοι  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
γεννηθῇ  be  born 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: γεννάω  
Sense: of men who fathered children.
ἄνωθεν  from  above 
Parse: Adverb
Root: ἄνωθεν  
Sense: from above, from a higher place.
δύναται  he  is  able 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
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.
ἰδεῖν  to  see 
Parse: Verb, Aorist Infinitive Active
Root: εἶδον 
Sense: to see with the eyes.
βασιλείαν  kingdom 
Parse: Noun, Accusative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.