KJV: I am one that bear witness of myself, and the Father that sent me beareth witness of me.
YLT: I am one who is testifying of myself, and the Father who sent me doth testify of me.'
Darby: I am one who bear witness concerning myself, and the Father who has sent me bears witness concerning me.
ASV: I am he that beareth witness of myself, and the Father that sent me beareth witness of me.
| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| μαρτυρῶν | bearing witness |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: μαρτυρέω Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ἐμαυτοῦ | Myself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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| μαρτυρεῖ | bears witness |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μαρτυρέω Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. |
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| ἐμοῦ | Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| πέμψας | having sent |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: πέμπω Sense: to send. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Πατήρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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Greek Commentary for John 8:18
Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defense of his claim to be the Light of the World (John 8:12). [source]
Reverse Greek Commentary Search for John 8:18
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]
Literally, “But I have the witness greater than John‘s.” Μειζω Meizō Final clause with ινα hina and first aorist active subjunctive of τελειοω teleioō the same idiom in John 4:34. Jesus felt keenly the task laid on him by the Father (cf. John 3:35) and claimed at the end that he had performed it (John 17:4; John 19:30). Jesus held that the highest form of faith did not require these “works” The very works “The works themselves,” repeating τα εργα ta erga just before for vernacular emphasis. Hath sent me Perfect active indicative of αποστελλω apostellō the permanence of the mission. Cf. John 3:17. The continuance of the witness is emphasized in John 5:32; John 8:18. [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]