KJV: For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
YLT: for the Father doth love the Son, and doth shew to him all things that He himself doth; and greater works than these He will shew him, that ye may wonder.
Darby: For the Father loves the Son and shews him all things which he himself does; and he will shew him greater works than these, that ye may wonder.
ASV: For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πατὴρ | the Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| φιλεῖ | loves |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: φιλέω Sense: to love. |
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| Υἱὸν | Son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| δείκνυσιν | shows |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἃ | that |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| ποιεῖ | does |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| μείζονα | greater |
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Parse: Adjective, Accusative Neuter Plural, Comparative Root: μέγας Sense: great. |
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| τούτων | than these |
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Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
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| δείξει | He will show |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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| ἔργα | works |
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Parse: Noun, Accusative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| θαυμάζητε | may marvel |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: ἐκθαυμάζω Sense: to wonder, wonder at, marvel. |
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Greek Commentary for John 5:20
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]
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]
As Jesus does whatever He sees the Father do (John 5:19), the showing of greater works will be the signal for Jesus to do them. On works, as a characteristic word in John, see on John 4:47. [source]
The ye is emphatic ( ὑμεῖς ) and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. Plato says, “Wonder is the feeling of a philosopher, and philosophy begins in wonder” (“Theaetetus,” 105); and Clement of Alexandria, cited by Westcott, “He that wonders shall reign, and he that reigns shall rest.” Compare Acts 4:13. [source]
Reverse Greek Commentary Search for John 5:20
See on Matthew 24:24. Σημεῖα , signs, and ἔργα , works, are John's characteristic words for miracles. See John 5:20; John 7:21; John 14:10; John 2:23; John 6:2, etc. [source]
Jesus uses the more dignified, really the nobler, but, as it seems to Peter, in the ardor of his affection, the colder word for love. See on John 5:20. [source]
The word for personal affection. In John 13:23; John 21:7, John 21:20, ἠγάπα is used. See on John 5:20. [source]
Might recognize or perceive. This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance, a progressive perception of God in Christ. That they might learn to know. Compare John 17:23; John 10:38; 1 John 5:20; 1 John 4:7, 1 John 4:8.“I say, the acknowledgment of God in ChristAccepted by thy reason, solves for thee All questions in the earth and out of it,-DIVIDER- And has so far advanced thee to be wise. -DIVIDER- -DIVIDER- Wouldst thou improve this to reprove the proved?-DIVIDER- In life's mere minute, with power to use that proof,-DIVIDER- Leave knowledge and revert to how it sprung?-DIVIDER- Thou hast it; use it, and forthwith, or die. -DIVIDER- -DIVIDER- For this I say is death, and the sole death,-DIVIDER- When a man's loss comes to him from his gain,-DIVIDER- Darkness from light, from knowledge ignorance,-DIVIDER- And lack of love from love made manifest.”Robert Browning, “A Death in the Desert.” The relation of perception of God to character is stated in 1 John 3:2, on which see note. [source]
As sons, with the love of natural affection. See on John 5:20. The same verb in the following clause, of the love of the disciples for Christ. [source]
The verb for natural affection. See on John 5:20. [source]
Notice that John uses the word indicating the discriminating affection: the love of choice and selection. See on John 5:20. [source]
Notice the verb here: not φιλεῖς , as John 11:3. See on John 5:20. Lazarus is not mentioned in Luke 10:38sqq. [source]
Not the word in John 11:5. See on John 5:20, and compare John 20:2. [source]
See on John 5:20. “They do not say, come. He who loves needs but know” (Bengel). [source]
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]
The discourse returns to the first person after using “the Son” since John 5:19. Here Jesus repeats in the first person (as in John 8:28) the statement made in John 5:19 about the Son. In John εμαυτου emautou is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Matthew 8:8; Luke 7:7. Righteous As all judgments should be. The reason is plain (οτι hoti because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son‘s task as Judge is simple enough, the will of the Father which he knows (John 5:20). [source]
Vivid dramatic present indicative of τρεχω trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
The Greek ανηρ anēr means either “man” or “husband.” She had her “man,” but he was not a legal “husband.” Her language veils her deceit. Thou saidst well Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (John 1:48; John 2:24.; John 5:20). For thou hast had five husbands “For thou didst have five men.” Second aorist (constative) active indicative of εχω echō Is not thy husband In the full and legal sense of ανηρ anēr not a mere “man.” This hast thou said truly “This a true thing thou hast said.” Note absence of article with αλητες alēthes (predicate accusative). Perfect active indicative ειρηκας eirēkas here, not aorist ειπες eipes (John 4:17). [source]
The article has the force of your. See on loveth, John 5:20. [source]
The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare Galatians 4:9; 1 John 4:7, 1 John 4:8, 1 John 4:16; 2 Timothy 2:19. Γινώσκω in New-Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John 2:24, John 2:25; 1 Corinthians 2:8; 1 John 4:8. In John the relation itself is expressed by the verb. John 17:3, John 17:25; 1 John 5:20; 1 John 4:6; 1 John 2:3, 1 John 2:4, 1 John 2:5. [source]
Final clause with ινα hina and the second aorist active subjunctive of μαντανω manthanō to learn. As an object lesson in our cases It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. Not to go beyond the things which are written (το Μη υπερ α γεγραπται to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. That ye be not puffed up Sub-final use of ινα hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε phusiousthe (late verb form like πυσιαω πυσαω phusiaōινα phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε hina like ινα γινωσκομεν zēloute in Galatians 4:17 (cf. Πυσιοω hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις Phusioō is from πυσαω phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω phusaō or πυσα phusiaō (from εις υπερ του ενος κατα του ετερου phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα huper) the one and “against” (του ετερου kata down on, the genitive case) the other (ετεροδοχ tou heterou not merely another or a second, but the different sort, heterodox). [source]
Sub-final use of ινα hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε phusiousthe (late verb form like πυσιαω πυσαω phusiaōινα phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε hina like ινα γινωσκομεν zēloute in Galatians 4:17 (cf. Πυσιοω hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις Phusioō is from πυσαω phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω phusaō or πυσα phusiaō (from εις υπερ του ενος κατα του ετερου phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα huper) the one and “against” (του ετερου kata down on, the genitive case) the other (ετεροδοχ tou heterou not merely another or a second, but the different sort, heterodox). [source]
From Christ as he will show (Galatians 5:4). That ye may seek them (ινα αυτους ζηλουτε hina autous zēloute). Probably present active indicative with ινα hina as in πυσιουστε phusiousthe (1 Corinthians 4:6) and γινωσκομεν ginōskomen (1 John 5:20). The contraction οητε ̇oēte would be ωτε ̇ōte not ουτε ̇oute (Robertson, Grammar, p. 325). [source]
Probably present active indicative with ινα hina as in πυσιουστε phusiousthe (1 Corinthians 4:6) and γινωσκομεν ginōskomen (1 John 5:20). The contraction οητε ̇oēte would be ωτε ̇ōte not ουτε ̇oute (Robertson, Grammar, p. 325). [source]
John uses this appeal to knowledge in two forms: we know (1 John 3:2, 1 John 3:14; 1 John 5:18, 1 John 5:19, 1 John 5:20); ye know (1 John 2:20; 1 John 3:5, 1 John 3:15). [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
As in 1 John 3:2, 1 John 3:14; 1 John 5:15, 1 John 5:19, 1 John 5:20. He has “ye know” in 1 John 2:20; 1 John 3:5, 1 John 3:15. [source]
Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20. [source]
The interpreters differ as to the reference of Him; some referring it to God, and others to Christ. Against the latter is the fact that men are not said to be born of Christ, but of God; and that to be born of God is a characteristic phrase of John, while to be born of Christ is a phrase which occurs nowhere. On the other hand, the undoubted reference to Christ in 1 John 2:28, would seem to demand a similar reference here. Men are said to abide in Christ as well as in God, and to be born of the Spirit. Westcott's remark is pertinent. “When John thinks of God in relation to men, he never thinks of Him apart from Christ (see 1 John 5:20); and again, he never thinks of Christ in His human nature without adding the thought of His divine nature. Thus a rapid transition is possible from the one aspect of the Lord's divine-human person to the other.” [source]
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]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
See on John 5:20. [source]
See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20. [source]
Second aorist active indicative of εχερχομαι exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες hoi mē homologountes). “The ones not confessing” (μη mē regular negative with the participle). The articular participle describes the deceivers (πλανοι planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.). [source]
Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
“From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]