KJV: Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
YLT: They said then to him, 'Who art thou, that we may give an answer to those sending us? what dost thou say concerning thyself?'
Darby: They said therefore to him, Who art thou? that we may give an answer to those who sent us. What sayest thou of thyself?
ASV: They said therefore unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
| Εἶπαν | They said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| εἶ | are you |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἵνα | That |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἀπόκρισιν | an answer |
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Parse: Noun, Accusative Feminine Singular Root: ἀπόκρισις Sense: a replying, an answer. |
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| δῶμεν | we might give |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: διδῶ Sense: to give. |
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| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πέμψασιν | having sent |
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Parse: Verb, Aorist Participle Active, Dative Masculine Plural Root: πέμπω Sense: to send. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| λέγεις | say you |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: λέγω Sense: to say, to speak. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| σεαυτοῦ | yourself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 2nd Person Singular Root: σεαυτοῦ Sense: thyself, thee. |
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Greek Commentary for John 1:22
Second aorist active indicative of defective verb ειπον eipon with α a instead of usual ο o Note ουν oun inferential here as in John 1:21 though often merely transitional in John. Who art thou? Same question as at first (John 1:19), but briefer. That we give answer Final use of ινα hina with second aorist active subjunctive of διδωμι didōmi with αποκρισιν apokrisin from αποκρινομαι apokrinomai above, old substantive as in Luke 2:47. To those that sent Dative case plural of the articular participle first aorist active of πεμπω pempō What sayest thou of thyself? This time they opened wide the door without giving any hint at all. [source]
Reverse Greek Commentary Search for John 1:22
The best texts add οὖν , therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11. [source]
Here ουν oun is not causal, but simply copulative and transitional, “and so” (Bernard), as often in John (John 1:22, etc.). Six days before the passover This idiom, transposition of προ pro is like the Latin use of ante, but it occurs in the old Doric, in the inscriptions and the papyri. See Amos 1:1 for it also (cf. Moulton, Proleg., pp. 100ff.; Robertson, Grammar, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere John 11:55-57; John 12:1, John 12:9-11. Came to Bethany, where Lazarus was, whom Jesus raised from the dead Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (John 12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage. [source]
Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις Apokrisis (old word from αποκρινομαι apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]