KJV: Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
YLT: Jesus answered, 'Are there not twelve hours in the day? if any one may walk in the day, he doth not stumble, because the light of this world he doth see;
Darby: Jesus answered, Are there not twelve hours in the day? If any one walk in the day, he does not stumble, because he sees the light of this world;
ASV: Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.
| Ἀπεκρίθη | Answered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| δώδεκα | twelve |
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Parse: Adjective, Nominative Feminine Plural Root: δώδεκα Sense: twelve. |
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| ὧραί | hours |
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Parse: Noun, Nominative Feminine Plural Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| εἰσιν | are there |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τῆς | in the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| περιπατῇ | walks |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: περιπατέω Sense: to walk. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| προσκόπτει | he stumbles |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: προσκόπτω Sense: to strike against. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| φῶς | light |
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Parse: Noun, Accusative Neuter Singular Root: φῶς Sense: light. |
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| κόσμου | world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| τούτου | of this |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
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| βλέπει | he sees |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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Greek Commentary for John 11:9
Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in John 9:4. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his “hour” which has not yet come. Jesus has courage to face his enemies again to do the Father‘s will about Lazarus. If a man walk in the day Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See John 8:12 for the contrast between walking in the light and in the dark. He stumbleth not He does not cut (or bump) against this or that obstacle, for he can see. Κοπτω Koptō is to cut and pros, against. [source]
Walk about, in the pursuit of his ordinary business. Wyc., wander. [source]
Reverse Greek Commentary Search for John 11:9
The question is whether this is to be reckoned according to the Jewish or the Roman method of computation. The Jewish method, employed by the other Evangelists, begins the day at sunrise; so that, according to this, the tenth hour would be four o'clock in the afternoon. The Roman method, like our own, reckons from midnight; according to which the tenth hour would be ten o'clock in the morning. The weight of the argument seems, on the whole, to be in favor of the Jewish method, which is undoubtedly assumed by John in John 11:9. The Greeks of Asia Minor, for whom John wrote, had the Jewish method, received from the Babylonians. Godet cites an incident from the “Sacred Discourses” of Aelius Aristides, a Greek sophist of the second century, and a contemporary of Polycarp. God having commanded him to take a bath, he chose the sixth hour as the most favorable to health. It being winter, and the bath a cold one, the hour was midday; for he said to his friend who kept him waiting, “Seest thou the shadow is already turning?” Even Canon Westcott, who advocates the Roman method, admits that “this mode of reckoning was unusual in ancient times,” and that “the Romans and Greeks, no less than the Jews, reckoned their hours from sunrise,” though the Romans reckoned their civil days from midnight, and the tenth hour is named as a late hour, when soldiers took their repast or were allowed to rest. Thus Livy, in his account of the Roman attack on Sutrium says, “About the tenth hour the consul ordered his men a repast, and gave directions that they should be ready in arms at whatever time of the day or night he should give the signal … . After refreshing themselves, they consigned themselves to rest” (9,37). Aristophanes says, “When the shadow on the dial is ten feet long, then go to dinner” (“Ecclesiazusae,” 648), and Horace, “You will dine with me today. Come after the ninth hour” (“Epistle,” Bk. 1., vii., 69). It is objected that the time from four o'clock to the close of the day would not have been described as that day; but beyond the marking of the specific hour of accompanying Jesus as the first hour of his Christian life, John would not have been unlikely to use a looser and more popular form of speech in indicating the length of the stay with Jesus, meaning simply that they remained with him during the remainder of the day, and, no doubt, prolonged their conversation into the night. -DIVIDER- -DIVIDER- [source]
This is undoubtedly the correct text (supported by the Neutral and Western classes) and not εμε eme (I) and με me (me) of the Syrian class nor ημας hēmas (we) and ημας hēmas (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for εμε eme me. We are not able to fathom the depth of the necessity This clause gives the note of urgency upon us all. The night cometh “Night is coming on,” and rapidly. Night was coming for Jesus (John 7:33) and for each of us. Cf. John 11:9; John 12:35. Even electric lights do not turn night into day. εως Heōs with the present indicative (John 21:22.) means “while,” not until as in John 13:38. [source]
Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44. [source]
The quotation is from Isaiah 8:14. Προσκοπτω Proskoptō means to cut (κοπτω koptō) against (προς pros) as in Matthew 4:6; John 11:9. The Jews found Christ a σκανδαλον skandalon (1 Corinthians 1:23). [source]
Connect with inheritance: the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See John 3:21; John 11:9; John 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7; 1 John 2:10. [source]
See on offend, Matthew 5:29. For the image in John, see John 6:61; John 11:9; John 16:1; Revelation 2:14. The meaning is not that he gives no occasion of stumbling to others, but that there is none in his own way. See John 11:9, John 11:10. [source]
See note on Matthew 13:41; and note on Matthew 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Matthew 18:7, or in one‘s own way, as is true of προσκοπτω proskoptō in John 11:9 and in 1 John 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in 1 John 2:11. [source]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]