KJV: Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.
YLT: do not say that it is yet four months, and the harvest cometh; lo, I say to you, Lift up your eyes, and see the fields, that they are white unto harvest already.
Darby: Do not ye say, that there are yet four months and the harvest comes? Behold, I say to you, Lift up your eyes and behold the fields, for they are already white to harvest.
ASV: Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest.
λέγετε | say |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ἔτι | yet |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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τετράμηνός | four months |
Parse: Adjective, Nominative Masculine Singular Root: τετράμηνος Sense: of four months, lasting four months. |
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ἐστιν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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θερισμὸς | harvest |
Parse: Noun, Nominative Masculine Singular Root: θερισμός Sense: harvest, the act of reaping. |
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ἔρχεται | comes |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ἰδοὺ | Behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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λέγω | I say |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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ἐπάρατε | lift up |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἐπαίρω Sense: to lift up, raise up, raise on high. |
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ὀφθαλμοὺς | eyes |
Parse: Noun, Accusative Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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θεάσασθε | see |
Parse: Verb, Aorist Imperative Middle, 2nd Person Plural Root: θεάομαι Sense: to behold, look upon, view attentively, contemplate (often used of public shows). |
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χώρας | fields |
Parse: Noun, Accusative Feminine Plural Root: χώρα Sense: the space lying between two places or limits. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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λευκαί | white |
Parse: Adjective, Nominative Feminine Plural Root: λευκός Sense: light, bright, brilliant. |
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εἰσιν | they are |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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πρὸς | toward |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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θερισμόν | harvest |
Parse: Noun, Accusative Masculine Singular Root: θερισμός Sense: harvest, the act of reaping. |
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ἤδη | already |
Parse: Adverb Root: ἤδη Sense: now, already. |
Greek Commentary for John 4:35
It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. There are yet four months The use of ετι eti (yet) and the fact that the space between seedtime and harvest is longer than four months “And the harvest First aorist active imperative of επαιρω epairō Deliberate looking as in John 6:5 where τεαομαι theaomai also is used as here. Fields Cultivated or ploughed ground as in Luke 21:21. White Ripened grain like grey hair (Matthew 5:36). Already unto harvest Probably ηδη ēdē (already) goes with John 4:36. The Samaritans could already be seen approaching and they were the field “white for harvest.” This is the meaning of Christ‘s parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in Matt 13. [source]
In what follows, Jesus is contrasting the natural harvest-time with the spiritual, which was immediately to take place in the ingathering of the Samaritans. Ye is emphatic, marking what the disciples expect according to the order of nature. As you look on these green fields between Ebal and Gerizim, ye say, it is yet four months to harvest. [source]
Properly, it is a space of four months. Only here in the New Testament. [source]
See on Luke 10:2. [source]
See on Luke 9:29. [source]
Spiritual harvest. The crowd of Samaritans now pouring out toward the well was to Jesus as a ripe harvest-field, prefiguring the larger harvest of mankind which would be reaped by His disciples. By the best texts the already is joined with the next verse, and the καὶ , and, at the beginning of that verse is omitted: Already he that reapeth receiveth, etc. [source]
See on 2 Peter 2:13. [source]
This is explained either, which shall not perish but endure unto eternal life, or into life eternal, as into a granary. Compare John 4:14. [source]
The construction is peculiar: that both the sower may rejoice together and the reaper. Together signifies not in common, but simultaneously. So quickly does the harvest follow the gospel-seed sown among the Samaritans, that the sower and the reaper rejoice together. [source]
Reverse Greek Commentary Search for John 4:35
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι theaomai (from τεα thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους monogenous or with πατρος patros In John 3:16; 1 John 4:9 we have τον μονογενη ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ patēr of God in relation to the Logos. Μονογενης Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν doxan (or genitive with μονογενους monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης plērēs can agree with the subject of εσκηνωσεν eskēnōsen Of grace and truth Curiously this great word χαρις charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
First aorist active participle of επαιρω epairō old and common verb with οπταλμους ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα hina and the first aorist active subjunctive. [source]
The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke 10:7; 2 Timothy 2:6). John does not use μιστος misthos (reward) again, but καρπος karpos (John 15:2-16), “fruit for life eternal” (cf. John 4:14). That he that soweth and he that reapeth may rejoice together Final use of ινα hina with present active subjunctive of χαιρω chairō to rejoice, in the singular with ο σπειρων ho speirōn (the sower) and to be repeated with ο τεριζων ho therizōn (the reaper). The adverb ομου homou (together) elsewhere in N.T. only John 20:4; John 21:2; Acts 2:1. Usually considerable time passes between the sowing and the reaping as in John 4:35. Amos (Amos 9:13) spoke of the time when “the ploughman shall overtake the reaper” and that has happened here with the joy of the harvest time (Isaiah 9:3). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously. [source]
First aorist active participle of επαιρω epairō See the same phrase in John 4:35 where it is also followed by τεαομαι theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς ochlos polus (here πολυς οχλος polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō (defective verb). [source]
Luke‘s usual word, loosened at the side, with no power over the muscles. Furneaux notes that “the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (John 4:35).” The Samaritans who had been bewitched by Simon are now carried away by Philip. [source]
The more general word, place, for ἀγρός , the ordinary word for a field; though the usage is warranted by classical Greek, and occurs Luke 12:16; John 4:35, the only two instances besides this in the New Testament. It implies a larger tract than ἀγρός , as is evident in all the New-Testament passages cited. In two cases it refers to a rich man's estates; and in John 4:35, the Lord directs the attention of the disciples to a broad area or series of fields. [source]
Lit., behold ye. The plural is peculiar. The usual form is the singular ἴδε or ἰδού . See John 1:29; John 11:3, etc.; John 4:35; John 19:26, John 19:27. Elsewhere the plural is used of something actually visible (Galatians 6:11). [source]
Πνευμα Pneuma (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in 1 John 2:18-25.Whereof (ο ho). Accusative of person (grammatical neuter referring to πνευμα pneuma) with ακουω akouō along with accusative of the thing (οτι ερχεται hoti erchetai as in 1 John 2:18, futuristic present middle indicative). Here the perfect active indicative (ακηκοατε akēkoate), while in 1 John 2:18 the aorist (ηκουσατε ēkousate).And now already As in 1 John 2:18 also (many have come). “The prophecy had found fulfilment before the Church had looked for it” (Westcott). It is often so. For ηδη ēdē see John 4:35; John 9:27. [source]
As in 1 John 2:18 also (many have come). “The prophecy had found fulfilment before the Church had looked for it” (Westcott). It is often so. For ηδη ēdē see John 4:35; John 9:27. [source]
First aorist (urgency) active imperative of τεριζω therizō old verb (from τερος theros summer), as in Matthew 6:26. See Revelation 14:7 for “the hour is come.” Τερισαι Therisai (to reap) is epexegetical infinitive (first aorist active of τεριζω therizō).The harvest (ο τερισμος ho therismos). Old, but rare word (from τεριζω therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation.Is over-ripe First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
Old, but rare word (from τεριζω therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation. [source]