KJV: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
YLT: that the word of Isaiah the prophet might be fulfilled, which he said, 'Lord, who gave credence to our report? and the arm of the Lord -- to whom was it revealed?'
Darby: that the word of the prophet Esaias which he said might be fulfilled, Lord, who has believed our report? and to whom has the arm of the Lord been revealed?
ASV: that the word of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?
| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| λόγος | word |
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Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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| Ἠσαΐου | of Isaiah |
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Parse: Noun, Genitive Masculine Singular Root: Ἠσαί̈ας Sense: a famous Hebrew prophet who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. |
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| προφήτου | prophet |
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Parse: Noun, Genitive Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| πληρωθῇ | might be fulfilled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| ὃν | that |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Κύριε | Lord |
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Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἐπίστευσεν | has believed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| ἀκοῇ | report |
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Parse: Noun, Dative Feminine Singular Root: ἀκοή Sense: the sense of hearing. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| βραχίων | arm |
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Parse: Noun, Nominative Masculine Singular Root: βραχίων Sense: the arm. |
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| Κυρίου | of [the] Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| τίνι | to whom |
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Parse: Interrogative / Indefinite Pronoun, Dative Masculine Singular Root: τίς Sense: who, which, what. |
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| ἀπεκαλύφθη | has been revealed |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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Greek Commentary for John 12:38
It is usually assumed that ινα hina here with the first aorist passive subjunctive of πληροω plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
Reverse Greek Commentary Search for John 12:38
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER- conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER- -DIVIDER- 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER- authority which commands submission. -DIVIDER- -DIVIDER- 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER- -DIVIDER- The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER- Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER- -DIVIDER- [source]
See on Galatians 1:23. For hearing, render message. So, often in N.T. See Matthew 4:24; Matthew 14:6; John 12:38. lxx, 1 Samuel 2:24; 2 Samuel 13:30; Habakkuk href="/desk/?q=hab+3:2&sr=1">Habakkuk 3:2. [source]
Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
The best texts read ἐὰν iffor when. So Rev., which gives also the proper passive force of φανερωθῇ , if He shall be manifested. Not expressing a doubt of the fact, but uncertainty as to the circumstances. On φανερόω tomake manifest, see on John 21:1. John never uses ἀποκαλύπτω toreveal, of the revelation of Christ. Indeed, neither the verb nor the kindred noun, ἀποκάλυψις , occurs in his writings except in John 12:38, which is a citation from Isaiah, and in Revelation 1:1. [source]