KJV: The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
YLT: the multitude answered him, 'We heard out of the law that the Christ doth remain -- to the age; and how dost thou say, That it behoveth the Son of Man to be lifted up? who is this -- the Son of Man?'
Darby: The crowd answered him, We have heard out of the law that the Christ abides for ever; and how sayest thou that the Son of man must be lifted up? Who is this, the Son of man?
ASV: The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
Ἀπεκρίθη | Answered |
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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ὄχλος | crowd |
Parse: Noun, Nominative Masculine Singular Root: ὄχλος Sense: a crowd. |
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ἠκούσαμεν | have heard |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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νόμου | law |
Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Χριστὸς | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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μένει | abides |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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αἰῶνα | age |
Parse: Noun, Accusative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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πῶς | how |
Parse: Adverb Root: πῶς Sense: how, in what way. |
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λέγεις | say |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: λέγω Sense: to say, to speak. |
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δεῖ | it behooves |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
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ὑψωθῆναι | to be lifted up |
Parse: Verb, Aorist Infinitive Passive 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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οὗτος | this |
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Υἱὸς | Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
Greek Commentary for John 12:34
That is, “out of the Scriptures” (John 10:34; John 15:25). The Christ abideth forever Timeless present active indicative of μενω menō to abide, remain. Perhaps from Psalm 89:4; Psalm 110:4; Isaiah 9:7; Ezekiel 37:25; Daniel 7:14. How sayest thou? In opposition to the law (Scripture). The Son of man Accusative case of general reference with the infinitive υπσωτηναι hupsōthēnai (first aorist passive of υπσοω hupsoō and taken in the sense of death by the cross as Jesus used it in John 12:32). Clearly the crowd understand Jesus to be “the Son of man” and take the phrase to be equivalent to “the Christ.” This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between “the Christ” (the Messiah) and “the Son of man.” The use of “this” (ουτος houtos) in the question that follows is in contrast to John 12:32. The Messiah (the Son of man) abides forever and is not to be crucified as you say he “must” (δει dei) be. [source]
See on John 10:34. [source]
Reverse Greek Commentary Search for John 12:34
Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; Matthew 26:54; Mark 8:31; Luke 4:43; Luke 9:22; Luke 13:33; Luke 24:7, Luke 24:26, Luke 24:46; John 3:14; John 4:4; John 12:34. [source]
Must signifies the eternal necessity in the divine counsels. Compare Luke 24:26, Luke 24:46; Matthew 26:54; Mark 8:31; John 12:34. [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]
On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see Matthew 26:54; Mark 8:31; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. [source]
The word is sometimes used in the New Testament of other scriptures. See John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. [source]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER- -DIVIDER- [source]
Locative case with ημηραι hēmērāi (day) understood after the adverb επαυριον epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε ide like ιδου idou not verb, and so nominative αμνος amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν hamartian not plural αμαρτιας hamartias (1 John 3:5) where same verb αιρω airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
Periphrastic perfect passive indicative of γραπω graphō (as in John 2:17) in place of the usual γεγραπται gegraptai “Does it not stand written?” In your law From Psalm 82:6. The term νομος nomos (law) applying here to the entire O.T. as in John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. Aleph D Syr-sin. omit υμων humōn but needlessly. We have it already so from Jesus in John 8:17. They posed as the special custodians of the O.T. I said Recitative οτι hoti before a direct quotation like our quotation marks. Ειπα Eipa is a late second aorist form of indicative with -α a instead of -ον on Ye are gods Another direct quotation after ειπα eipa but without οτι hoti The judges of Israel abused their office and God is represented in Psalm 82:6 as calling them “gods” (τεοι theoi elohim) because they were God‘s representatives. See the same use of elohim in Exodus 21:6; Exodus 22:9, Exodus 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way. [source]
Explanatory use of γαρ gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [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]
Locative case with εν en Grow in both. Keep it up. See note on 2 Peter 1:1 for the idiomatic use of the single article To Christ.For ever “Unto the day of eternity.” So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων aiōn So εις τον αιωνα eis ton aiōna in John 6:5; John 12:34. [source]
“Unto the day of eternity.” So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων aiōn So εις τον αιωνα eis ton aiōna in John 6:5; John 12:34. [source]