KJV: While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
YLT: while ye have the light, believe in the light, that sons of light ye may become.' These things spake Jesus, and having gone away, he was hid from them,
Darby: While ye have the light, believe in the light, that ye may become sons of light. Jesus said these things, and going away hid himself from them.
ASV: While ye have the light, believe on the light, that ye may become sons of light. These things spake Jesus, and he departed and hid himself from them.
ὡς | While |
Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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φῶς | light |
Parse: Noun, Accusative Neuter Singular Root: φῶς Sense: light. |
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ἔχετε | you have |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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πιστεύετε | believe |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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υἱοὶ | sons |
Parse: Noun, Nominative Masculine Plural Root: υἱός Sense: a son. |
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φωτὸς | of light |
Parse: Noun, Genitive Neuter Singular Root: φῶς Sense: light. |
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γένησθε | you may become |
Parse: Verb, Aorist Subjunctive Middle, 2nd Person Plural Root: γίνομαι Sense: to become, i. |
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Ταῦτα | These things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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ἐλάλησεν | spoke |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἀπελθὼν | having gone away |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀπέρχομαι Sense: to go away, depart. |
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ἐκρύβη | He was hidden |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: κρύπτω Sense: to hide, conceal, to be hid. |
Greek Commentary for John 12:36
That is, “believe in me as the Messiah” (John 8:12; John 9:5). That ye may become sons of light Purpose clause with ινα hina and second aorist subject of γινομαι ginomai to become. They were not “sons of light,” a Hebrew idiom (cf. John 17:12; Luke 16:8 with the contrast), an idiom used by Paul in 1 Thessalonians 5:5; Ephesians 5:8. It is equivalent to “enlightened men” (Bernard) and Jesus called his disciples the light of the world (Matthew 5:14). Hid himself from them Second aorist passive indicative of κρυπτω kruptō late form (in lxx) for old εκρυπη ekruphē “was hidden from them,” as in John 8:59. This part of John 12:36 begins a new paragraph. [source]
Reverse Greek Commentary Search for John 12:36
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (John 3:19-21). “In Him was life, and the life was the light of men” (1 John 1:58). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (1711699876_55; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
Rather, while I am coming. Compare John 9:4; John 12:35, John 12:36; 1 Timothy 4:13. [source]
This is not meant to relate a reappearance of Jesus in public. The close of His public ministry is noted at John 12:36. It is in continuation of the Evangelist's own remarks, and introduces a summary of Jesus' past teaching to the Jews. [source]
Here again ουν oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ ek) of the common verb ανακειμαι anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [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]
That is, “believe in me as the Messiah” (John 8:12; John 9:5). That ye may become sons of light Purpose clause with ινα hina and second aorist subject of γινομαι ginomai to become. They were not “sons of light,” a Hebrew idiom (cf. John 17:12; Luke 16:8 with the contrast), an idiom used by Paul in 1 Thessalonians 5:5; Ephesians 5:8. It is equivalent to “enlightened men” (Bernard) and Jesus called his disciples the light of the world (Matthew 5:14). Hid himself from them Second aorist passive indicative of κρυπτω kruptō late form (in lxx) for old εκρυπη ekruphē “was hidden from them,” as in John 8:59. This part of John 12:36 begins a new paragraph. [source]
Connect with inheritance: the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See John 3:21; John 11:9; John 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7; 1 John 2:10. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]