KJV: Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
YLT: Jesus, therefore, said to them, 'When ye may lift up the Son of Man then ye will know that I am he; and of myself I do nothing, but according as my Father did teach me, these things I speak;
Darby: Jesus therefore said to them, When ye shall have lifted up the Son of man, then ye shall know that I am he, and that I do nothing of myself, but as the Father has taught me I speak these things.
ASV: Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am he , and that I do nothing of myself, but as the Father taught me, I speak these things.
εἶπεν | Said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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[αὐτοῖς] | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ὑψώσητε | you shall have lifted up |
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: ὑψόω Sense: to lift up on high, to exalt. |
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Υἱὸν | Son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀνθρώπου | of Man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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γνώσεσθε | you will know |
Parse: Verb, Future Indicative Middle, 2nd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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εἰμι | am [He] |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἐμαυτοῦ | Myself |
Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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ποιῶ | I do |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ποιέω Sense: to make. |
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οὐδέν | nothing |
Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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ἐδίδαξέν | taught |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδάσκω Sense: to teach. |
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με | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Πατὴρ | Father |
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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ταῦτα | these things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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λαλῶ | I speak |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
Greek Commentary for John 8:28
Indefinite temporal clause with οταν hotan It is unnecessary to render the aorist subjunctive as if a future perfect, simply “whenever ye lift up” (actually lift up, ingressive aorist). In Acts 2:33 the verb is used of the Ascension. Shall ye know Future (ingressive aoristic) middle of εγω ειμι ginōskō Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (John 16:8). For I am This claim Jesus repeats (see John 8:26) and clearly makes on his arrival at the feast (John 7:16.). This fact marks Jesus off from the rabbis. [source]
See on John 3:14. [source]
Render, perceive, here as in John 8:27. [source]
As in John 8:24, on which see note. [source]
Properly, from myself, as Rev., at John 7:17, but not here. See on John 7:17. [source]
Rev., more correctly, taught. The aorist tense, regarding the teaching as a single act. Compare ἤκουσα , I heard, John 3:32. [source]
Not equivalent to so I speak (i.e., as the Father taught me), but an absolute declaration with reference to these present revelations. [source]
Reverse Greek Commentary Search for John 8:28
He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in John 8:58: “If ye believe not that I am.” See Deuteronomy 32:39; Isaiah 43:10; and compare John 8:28, John 8:58of this chapter, and John 13:19. [source]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
Note proleptic position of εγω egō (I). Condition of third class (undetermined with prospect) with αν an (= εαν ean here) with first aorist passive subjunctive of υπσοω hupsoō the verb used in John 3:14 of the brazen serpent and of the Cross of Christ as here and also in John 8:28. Westcott again presses εκ ek instead of απο apo to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. Will draw all men unto myself Future active of ελκυω helkuō late form of ελκω helkō to draw, to attract. Jesus had already used this verb of the Father‘s drawing power (John 6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By “all men” (παντας pantas) Jesus does not mean every individual man, for some, as Simeon said (Luke 2:34) are repelled by Christ, but this is the way that Greeks (John 12:22) can and will come to Christ, by the way of the Cross, the only way to the Father (John 14:6). [source]
Reference to Numbers 21:7. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) “must” In John υπσοω hupsoō always refers to the Cross (John 8:28; John 12:32, John 12:34), though to the Ascension in Acts (Acts 2:33; Acts 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as “the teacher of Israel” by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross). [source]
The absolute use of the Son in relation to the Father admitting the charge in John 5:18 and defending his equality with the Father. Can do nothing by himself True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in John 5:30; John 7:28; John 8:28; John 14:10. Jesus had already made it in John 5:17. Now he repeats and defends it. But what he seeth the Father doing Rather, “unless he sees the Father doing something.” Negative condition It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. For what things soever he doeth, these the Son also doeth in like manner Indefinite relative clause with αν an and the present active subjunctive Note εκεινος ekeinos emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more. [source]
The discourse returns to the first person after using “the Son” since John 5:19. Here Jesus repeats in the first person (as in John 8:28) the statement made in John 5:19 about the Son. In John εμαυτου emautou is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Matthew 8:8; Luke 7:7. Righteous As all judgments should be. The reason is plain (οτι hoti because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son‘s task as Judge is simple enough, the will of the Father which he knows (John 5:20). [source]
Και Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
Only use with John 7:8 of καιρος kairos in this Gospel, elsewhere χρονος chronos (John 5:6) or more often ωρα hōra (John 2:4) “the predestined hour” (Bernard). Here καιρος kairos is the fitting or proper occasion for Christ‘s manifesting himself publicly to the authorities as Messiah as in John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29, John 7:33; John 8:12, John 8:28, John 8:38, John 8:42, John 8:58). Παρεστιν Parestin is present active indicative of παρειμι pareimi old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them. [source]
Negative condition of third class with εαν μη ean mē and ingressive aorist active subjunctive of πιστευω pisteuō “For unless ye come to believe.” That I am he Indirect discourse, but with no word in the predicate after the copula ειμι eimi Jesus can mean either “that I am from above” (John 8:23), “that I am the one sent from the Father or the Messiah” (John 7:18, John 7:28), “that I am the Light of the World” (John 8:12), “that I am the Deliverer from the bondage of sin” (John 8:28, John 8:31., and John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (Deuteronomy 32:39) used the language of Jehovah (cf. Isaiah 43:10 where the very words occur ινα πιστευσητεοτι εγω ειμι hina pisteusēte -εγω ειμι hoti egō eimi). The phrase egō eimi occurs three times here (John 8:24, John 8:28, John 8:58) and also in John 13:19. Jesus seems to claim absolute divine being as in John 8:58. [source]
Usual idiom with πριν prin in positive sentence with infinitive (second aorist middle of γινομαι ginomai) and the accusative of general reference, “before coming as to Abraham,” “before Abraham came into existence or was born.” I am Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between γενεσται genesthai (entrance into existence of Abraham) and ειμι eimi (timeless being) is complete. See the same contrast between εν en in John 1:1 and εγενετο egeneto in John 1:14. See the contrast also in Psalm 90:2 between God See the same use of ειμι eimi in John 6:20; John 9:9; John 8:24, John 8:28; John 18:6. [source]