KJV: All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
YLT: 'All things, as many as the Father hath, are mine; because of this I said, That of mine He will take, and will tell to you;
Darby: All things that the Father has are mine; on account of this I have said that he receives of mine and shall announce it to you.
ASV: All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare it unto you.
| πάντα | All things |
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Parse: Adjective, Nominative Neuter Plural Root: πᾶς Sense: individually. |
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| ὅσα | whatever |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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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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| ἐμά | Mine |
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Parse: Personal / Possessive Pronoun, Nominative Neuter 1st Person Plural Root: ἐμός Sense: my, mine, etc. |
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| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| εἶπον | I said |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| τοῦ | that which [is] |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμοῦ | Mine |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| λαμβάνει | He will take |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| ἀναγγελεῖ | will disclose |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀναγγέλλω Sense: to announce, make known. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for John 16:15
Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ‘s words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus. [source]
Literally, all things as many as. Rev., all things whatsoever. [source]
The best texts read λαμβάνει , taketh. The relation between the Son and the Spirit is put by Jesus as present and constant. [source]
Reverse Greek Commentary Search for John 16:15
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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- [source]
See note on John 10:6 for this word. Shall tell Future active of απαγγελλω apaggellō to report, correct text and not αναγγελω anaggelō (John 16:13, John 16:14, John 16:15), as in 1 John 1:2. Plainly See note on John 7:13 for this word. [source]
Singular number in the Greek (is), not the plural εισιν eisin (are), emphasizing the unity of the whole as in John 16:15. “This no creature can say in reference to God” (Luther). I am glorified in them “I stand glorified (perfect passive indicative of δοχαζω doxazō) in the disciples” (εν αυτοις en autois), in spite of all their shortcomings and failings. There is comfort for us in this. [source]
Present active indicative of συμπερω sumpherō old verb to bear together. See John 11:50 where the phrase is used by Caiaphas “for us,” here “for you” That I go away Subject clause the subject of συμπερει sumpherei ινα hina and second aorist active subjunctive of απερχομαι aperchomai The reason Third-class condition with εαν ean and the negative μη mē with απελτω apelthō as before. Will not come Strong double negative with second aorist active subjunctive of ερχομαι erchomai The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. But if I go Third-class condition again I will send First person future as in John 16:15. [source]
The law, the regulative principle; the Spirit, the divine Spirit who inspires the law (compare Romans 7:14). Of life, proceeding from the life of Jesus and producing and imparting life. Compare John 16:15. [source]
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]
To what does this refer? Two explanations are given. (1.) To the following that we may have boldness. So Huther, who argues thus on the ground that 1 John 4:18shows that the drift of the writer's thought is toward the fearlessness of love. According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us. So Westcott: “The fellowship of God with man and of man with God, carries with it the consummation of love.” I prefer the latter, principally on the ground that in such phrases as ἐν τούτῳ inthis, διὰ τοῦτο onthis account, therefore, the pronoun usually refers to something preceding, though more fully developed in what follows. See John 5:16, John 5:18; John 6:65; John 8:47; John 10:17; John 12:18; John 16:15. [source]