KJV: And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
YLT: 'And he who is reaping doth receive a reward, and doth gather fruit to life age-during, that both he who is sowing and he who is reaping may rejoice together;
Darby: He that reaps receives wages and gathers fruit unto life eternal, that both he that sows and he that reaps may rejoice together.
ASV: He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together.
| Ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θερίζων | reaping |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: θερίζω Sense: to reap, harvest. |
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| μισθὸν | a reward |
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Parse: Noun, Accusative Masculine Singular Root: μισθός Sense: dues paid for work. |
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| λαμβάνει | receives |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| συνάγει | gathers |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: συνάγω Sense: to gather together, to gather. |
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| καρπὸν | fruit |
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Parse: Noun, Accusative Masculine Singular Root: καρπός Sense: fruit. |
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| εἰς | unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ζωὴν | life |
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Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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| αἰώνιον | eternal |
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Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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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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| σπείρων | sowing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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| ὁμοῦ | together |
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Parse: Adverb Root: ὁμοῦ Sense: together: of persons assembled together. |
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| χαίρῃ | may rejoice |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: χαίρω Sense: to rejoice, be glad. |
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Greek Commentary for John 4:36
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]
Reverse Greek Commentary Search for John 4:36
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]
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]
For the phrase, compare Romans 6:22. A metaphorical statement of what is stated literally in Romans 1:11. Not equivalent to bear fruit, but to gather as a harvest. Compare John 4:36; Philemon 1:22; Colossians 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Romans 7:4, Romans 7:5; Romans 6:22; Galatians 5:22. [source]
The phrase N.T.oFruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philemon 1:11); of labor (Philemon 1:22); of the lips (Hebrews 13:15). Almost always of a good result. [source]
See on 2 Peter 2:13, and compare Matthew 5:12; John 4:36; 1 Corinthians 3:8; Revelation 11:18; Revelation 22:12. [source]
Negative purpose with ινα μη hina mē and first aorist active subjunctive of απολλυμι apollumi This is the correct text (B), not απολεσωμεν apolesōmen (we). Likewise απολαβητε apolabēte (that ye receive), not απολαβωμεν apolabōmen (we).Which we have wrought (α ηργασαμετα ha ērgasametha). This is also correct, first aorist middle indicative of εργαζομαι ergazomai to work (John 6:27.). John does not wish his labour to be lost. See Romans 1:27 for this use of απολαμβανω apolambanō for receiving. See John 4:36 for μιστος misthos in the harvest. The “full reward” (μιστον πληρη misthon plērē) is the full day‘s wages which each worker will get (1 Corinthians 3:8). John is anxious that they shall hold on with him to the finish. [source]
This is also correct, first aorist middle indicative of εργαζομαι ergazomai to work (John 6:27.). John does not wish his labour to be lost. See Romans 1:27 for this use of απολαμβανω apolambanō for receiving. See John 4:36 for μιστος misthos in the harvest. The “full reward” John is anxious that they shall hold on with him to the finish. [source]