KJV: The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
YLT: the multitude, therefore, having stood and heard, were saying that there hath been thunder; others said, 'A messenger hath spoken to him.'
Darby: The crowd therefore, which stood there and heard it, said that it had thundered. Others said, An angel has spoken to him.
ASV: The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to him.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὄχλος | the crowd |
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Parse: Noun, Nominative Masculine Singular Root: ὄχλος Sense: a crowd. |
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| ἑστὼς | having stood |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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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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| ἔλεγεν | was saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Βροντὴν | Thunder |
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Parse: Noun, Accusative Feminine Singular Root: βροντή Sense: thunder. |
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| γεγονέναι | there has been |
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Parse: Verb, Perfect Infinitive Active Root: γίνομαι Sense: to become, i. |
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| ἄλλοι | Others |
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Parse: Adjective, Nominative Masculine Plural Root: ἄλλος Sense: another, other. |
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| ἔλεγον | were saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| Ἄγγελος | An angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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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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| λελάληκεν | has spoken |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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Greek Commentary for John 12:29
Perfect active infinitive of γινομαι ginomai in indirect discourse after ελεγεν elegen and the accusative of general reference Perfect active indicative of λαλεω laleō So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Acts 9:7; Acts 22:9). [source]
Reverse Greek Commentary Search for John 12:29
Angels are rarely mentioned in John's narrative. See John 1:51; John 12:29; John 20:12. [source]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
With the exception of John 12:29and John 20:12, John does not use the word “angel” elsewhere in the Gospel or in the Epistles, and does not refer to their being or ministry. Trench (“Studies in the Gospels”) cites a beautiful passage of Plato as suggestive of our Lord's words. Plato is speaking of Love. “He is a great spirit, and like all spirits he is intermediate between the divine and the mortal. He interprets between gods and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods; he is the mediator who spans the chasm which divides them, and in him all is bound together, and through him the acts of the prophet and the priest, their sacrifices and mysteries and charms, and all prophecy and incantation find their way. For God mingles not with man, but through Love all the intercourse and speech of God with man, whether awake or asleep, is carried on” (“Symposium,” 203). [source]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
These words seem to contradict John 12:28, John 12:29. Bernard suggests an interpolation into the words of Jesus. But why not take it to be the figure of exaggerated contrast, “not merely for my sake, but also for yours”? [source]
Vivid historical present again as in John 20:6, John 20:14. Peter and John had not seen the two angels. Westcott suggests an “economy” in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mark 16:5 (a young man in a white robe), Matthew 28:5 (the angel), Luke 24:4 (two men in dazzling apparel). For other angels in John‘s Gospel see John 1:41; John 12:29; John 20:12. Had lain Imperfect in progressive sense, “had been lying,” though not there now. [source]
First aorist active indicative of ανοιγω anoigō This same phrase recurs in rhythmical order at the opening of each seal (Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12) till the last (Revelation 8:1), where we have οταν ηνοιχεν hotan ēnoixen Probably used here as an ordinal (the first) as in Matthew 28:1. See Robertson, Grammar, p. 671f.Of This use of εκ ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
This use of εκ ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse. [source]