KJV: Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
YLT: verily, verily, I say to you, he who is receiving whomsoever I may send, doth receive me; and he who is receiving me, doth receive Him who sent me.'
Darby: Verily, verily, I say to you, He who receives whomsoever I shall send receives me; and he that receives me receives him who has sent me.
ASV: Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
| ἀμὴν | Truly |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λαμβάνων | receiving |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λαμβάνω Sense: to take. |
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| ἄν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| τινα | any |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| πέμψω | I shall send |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: πέμπω Sense: to send. |
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| ἐμὲ | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| λαμβάνει | receives |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τὸν | the [One] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πέμψαντά | having sent |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Singular Root: πέμπω Sense: to send. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for John 13:20
More precisely, “If I send any one” (third-class condition, ανεαν an = τινα ean and πεμπσω tina indefinite pronoun accusative case, object of πεμπω pempsō first aorist active subjunctive of ει τις pempō to send). This use of εαν τις ei tis or οστις ean tis (if any one) is very much like the indefinite relative ος αν hostis and εαν hos an (or ει τις τελει ean), but the idiom is different. In Mark 8:34. we have both ος εαν ei tis thelei and οτι αν hos ean while in John 14:13. we find εαν τι hoti an and ean ti (Robertson, Grammar, p. 956). [source]
Reverse Greek Commentary Search for John 13:20
Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
The simple verb of the compound παρέλαβον in John 1:11. The meaning of the two verbs is substantially the same (so Alford, De Wette, and apparently Meyer), though some recognize a difference, as Milligan and Moulton, who render παρέλαβον acceptedand ἔλαβον receivedand say that “the former lays emphasis upon the will that consented (or refused) to receive, while the latter brings before us the possession gained: so that the full meaning is, As many as by accepting Him, received Him.” For the use of the simple verb, see John 5:43; John 13:20; John 19:6. [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
With even higher honor than an angel. Comp. Matthew 10:40; John 13:20. [source]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη mē lambanete auton). Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20. [source]
Future active of ποιεω poieō with adverb καλως kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας propempsas). First aorist active participle (simultaneous action) of προπεμπω propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]