KJV: Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
YLT: Jesus then said to them, 'If God were your father, ye were loving me, for I came forth from God, and am come; for neither have I come of myself, but He sent me;
Darby: Jesus said to them, If God were your father ye would have loved me, for I came forth from God and am come from him; for neither am I come of myself, but he has sent me.
ASV: Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me.
| Εἶπεν | Said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἠγαπᾶτε | you would have loved |
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Parse: Verb, Imperfect Indicative Active, 2nd Person Plural Root: ἀγαπάω Sense: of persons. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| ἐμέ | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐξῆλθον | came forth |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ἥκω | am here |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἥκω Sense: to have come, have arrived, be present. |
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| οὐδὲ | not even |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| ἐμαυτοῦ | Myself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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| ἐλήλυθα | have I come |
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Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀπέστειλεν | sent |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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Greek Commentary for John 8:42
Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). For I came forth from God Second aorist active indicative of εχερχομαι exerchomai definite historical event (the Incarnation). See John 4:30 for εχηλτον εκ exēlthon ek In John 13:3; John 16:30 Jesus is said to have come from Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. “I am here,” Jesus means. Of myself His coming was not self-initiated nor independent of the Father. “But he (εκεινος ekeinos emphatic demonstrative pronoun) sent me” and here I am. [source]
Rev., came forth. The phrase occurs only here and in John 16:28. Ἑξελθεῖν is found in John 13:3; John 16:30, and emphasizes the idea of separation; a going from God to whom He was to return (and goeth unto God ). Ἑξελθεῖν παρά (John 16:27; John 17:8), is going from beside, implying personal fellowship with God. Ἑξελθεῖν ἐκ , here, emphasizes the idea of essential, community of being: “I came forth out of.” [source]
As much as to say, and here I am. [source]
Of my own self-determination, independently, but my being is divinely derived. See on John 7:17. [source]
Reverse Greek Commentary Search for John 8:42
Very suggestive, implying community of nature, as in John 8:42. Compare 1 John 3:8, 1 John 3:10. [source]
The aorist tense, pointing to the purpose of the coming, as I am come (John 12:46) to the result. Compare John 8:14; John 9:39; John 10:10; John 12:27, John 12:47; John 15:22. Both tenses are found in John 8:42; John 16:28. [source]
The perfect tense, pointing to the abiding result of His manifestation. Compare John 5:43; John 7:28; John 8:42; John 16:28; John 18:37. [source]
Literally, from some other quarter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See John 8:23, John 8:42, John 8:44. In the latter part of this chapter He brings out the same thought (John 10:30, John 10:32, John 10:33, John 10:36). [source]
Proceeding out of the Father as in John 6:65; John 16:28 (cf. John 7:17; John 8:42, John 8:47) rather than παρα para as in John 1:14; John 6:46; John 7:29; John 17:7. For which of those works Literally, “For what kind of work of them” (referring to the “many good works” πολλα εργα καλα polla erga kala). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Ποιον Poion is a qualitative interrogative pronoun pointing to καλα kala (good). Do ye stone me Conative present active indicative, “are ye trying to stone me.” They had the stones in their hands stretched back to fling at him, a threatening attitude. [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
This use of γαρ gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω agapaō and πιλεω phileō Αγαπαω Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι hina -εις αυτον echēi precisely reproduces the close of John 3:15 save that εν αυτωι eis auton takes the place of πιστευων en autōi (see John 1:12) and goes certainly with εχηι pisteuōn (not with εν αυτωι echēi as μη αποληται αλλα en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
Only use with John 7:8 of καιρος kairos in this Gospel, elsewhere χρονος chronos (John 5:6) or more often ωρα hōra (John 2:4) “the predestined hour” (Bernard). Here καιρος kairos is the fitting or proper occasion for Christ‘s manifesting himself publicly to the authorities as Messiah as in John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29, John 7:33; John 8:12, John 8:28, John 8:38, John 8:42, John 8:58). Παρεστιν Parestin is present active indicative of παρειμι pareimi old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them. [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]
Properly, “hath not even the Father,” though he professes to reverence the Father while rejecting the Son. Compare John 8:42. [source]
Present active indicative, but the root has a perfect sense, “has come.” See εχηλτον και ηκω exēlthon kai hēkō in John 8:42. [source]