KJV: It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
YLT: it is having been written in the prophets, And they shall be all taught of God; every one therefore who heard from the Father, and learned, cometh to me;
Darby: It is written in the prophets, And they shall be all taught of God. Every one that has heard from the Father himself, and has learned of him, comes to me;
ASV: It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me.
| ἔστιν | It is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| γεγραμμένον | written |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| προφήταις | Prophets |
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Parse: Noun, Dative Masculine Plural Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| ἔσονται | they will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| διδακτοὶ | taught |
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Parse: Adjective, Nominative Masculine Plural Root: διδακτός Sense: that can be taught. |
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| Θεοῦ | of 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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| πᾶς | Everyone |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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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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| ἀκούσας | having heard |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| Πατρὸς | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μαθὼν | having learned |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: μανθάνω Sense: to learn, be appraised. |
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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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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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Greek Commentary for John 6:45
A free quotation from Isaiah 54:13 with this phrase in the lxx. There is here the ablative case τεου theou with the passive verbal adjective διδακτοι didaktoi (Robertson, Grammar, p. 516). In 1 Thessalonians 4:9 we have the compound verbal τεοδιδακτοι theodidaktoi The same use of διδακτος didaktos with the ablative occurs in 1 Corinthians 2:13. And hath learned Second aorist active participle of μαντανω manthanō It is not enough to hear God‘s voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ. [source]
The idea is thrown into a compound adjective, θεοδίδακτοι , in 1 Thessalonians 4:9. [source]
Reverse Greek Commentary Search for John 6:45
As contrasted with hearing and learning (John 6:45). The Father is not seen immediately, but through the Son. Compare John 1:18; John 14:9; 1 John 3:2, Matthew 11:27. [source]
This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα para with ablative after ακουω akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
Ablative case of τεου theou after the verbal adjective like διδακτοι τεου didaktoi theou (taught of God) in John 6:45 (Robertson, Grammar, p. 516). From God our Father and the Lord Jesus Christ (απο τεου πατρος ημων και κυριου Ιησου Χριστου apo theou patros hēmōn kai kuriou Iēsou Christou). “St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it” (Sanday and Headlam). Paul‘s theology is clearly seen in the terms used in Romans 1:1-7. [source]
Literally, “not in words taught by human wisdom.” The verbal adjective διδακτοις didaktois (from διδασκω didaskō to teach) is here passive in idea and is followed by the ablative case of origin or source as in John 6:45, εσονται παντες διδακτοι τεου esontai pantes didaktoi theou (from Isaiah 54:13), “They shall all be taught by God.” The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar, p. 516). So then Paul claims the help of the Holy Spirit in the utterance Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul‘s own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. Comparing spiritual things with spiritual (πνευματικοις πνευματικα συνκρινοντες pneumatikois pneumatika sunkrinontes). Each of these words is in dispute. The verb συνκρινω sunkrinō originally meant to combine, to join together fitly. In the lxx it means to interpret dreams (Genesis 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2 Corinthians 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for “decide,” probably after comparing. But “comparing,” in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις pneumatikois Is it masculine or neuter like πνευματικα pneumatika If masculine, the idea would be “interpreting (like lxx) spiritual truths to spiritual persons” or “matching spiritual truths with spiritual persons.” This is a possible rendering and makes good sense in harmony with 1 Corinthians 2:14. If πνευματικοις pneumatikois be taken as neuter plural (associative instrumental case after συν sun in συνκρινοντες sunkrinontes), the idea most naturally would be, “combining spiritual ideas (πνευματικα pneumatika) with spiritual words” (πνευματικοις pneumatikois). This again makes good sense in harmony with the first part of 1 Corinthians 2:13. On the whole this is the most natural way to take it, though various other possibilities exist. [source]
Only here and ecclesiastical writers. Passive verbal adjective in τος ̇tos from διδασκω didaskō as if τεο theȯ in ablative case like διδακτοι τεου didaktoi theou (John 6:45). To love one another (εις το αγαπαιν αλληλους eis to agapāin allēlous). Another example of εις το eis to and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew 5:44). Note the use of αγαπαω agapaō not πιλεω phileō f0). [source]
Rend. “in the prophets,” which does not mean in the collection of prophetic writings, as John 6:45; Acts 13:40, but rather in the prophets themselves as the vessels of divine inspiration. God spake in them and from them. Thus Philo; “The prophet is an interpreter, echoing from within ( ἔνδοθεν ) the sayings of God” (De Praemiis et Poenis, § 9) [source]
Strong double negative See Luke 15:15; Luke 19:14. Know the Lord Second aorist active imperative of γινωσκω ginōskō In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul‘s comparison in 2 Corinthians 3:7-18. Shall know Future perfect active, old form of οιδα oida (note γινωσκω ginōskō just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, εσομαι πεποιτως esomai pepoithōs). [source]