KJV: Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
YLT: now we have known that thou hast known all things, and hast no need that any one do question thee; in this we believe that from God thou didst come forth.'
Darby: Now we know that thou knowest all things, and hast not need that any one should demand of thee. By this we believe that thou art come from God.
ASV: Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
νῦν | Now |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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οἴδαμεν | we know |
Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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οἶδας | You know |
Parse: Verb, Perfect Indicative Active, 2nd Person Singular Root: οἶδα Sense: to see. |
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πάντα | all things |
Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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χρείαν | need |
Parse: Noun, Accusative Feminine Singular Root: χρεία Sense: necessity, need. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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τίς | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἐρωτᾷ | should ask |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: ἐρωτάω Sense: to question. |
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τούτῳ | this |
Parse: Demonstrative Pronoun, Dative Neuter Singular Root: οὗτος Sense: this. |
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πιστεύομεν | we believe |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐξῆλθες | You came forth |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
Greek Commentary for John 16:30
They had failed to understand the plain words of Jesus about going to the Father heretofore (John 16:5), but Jesus read their very thoughts (John 16:19.) and this fact seemed to open their minds to grasp his idea. Should ask Present active subjunctive with ινα hina in original sense of asking a question. By this In Christ‘s supernatural insight into their very hearts. From God Compare παρα του πατρος para tou patros (John 16:27) and εκ του πατρος ek tou patros (John 16:28), απο εκ παρα apo class="translit"> ek class="translit"> para all with the ablative of source or origin. [source]
Better, as Rev., we know. [source]
Literally, in this. Compare 1 John 2:3, 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:9, 1 John 4:10, 1 John 4:13, 1 John 4:17; 1 John 5:2. [source]
Reverse Greek Commentary Search for John 16:30
Rev., came forth. The phrase occurs only here and in John 16:28. Ἑξελθεῖν is found in John 13:3; John 16:30, and emphasizes the idea of separation; a going from God to whom He was to return (and goeth unto God ). Ἑξελθεῖν παρά (John 16:27; John 17:8), is going from beside, implying personal fellowship with God. Ἑξελθεῖν ἐκ , here, emphasizes the idea of essential, community of being: “I came forth out of.” [source]
Commonly referred to what follows. My Father is glorified in this, namely, that ye bear much fruit. It is better to refer it back to John 15:7. In the perfect unity of will between the Son and the disciple, which results in the disciple's obtaining whatever he asks, the Father is glorified. To this effect is John 14:13, “Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.” The design of this glorification is that ( ἴνα ) you may bear much fruit. This retrospective reference of ἐν τούτῳ , in this, or herein, occurs in John 4:37; John 16:30; 1 John 4:17. [source]
Either in the sense of question (original meaning of ερωταω erōtaō) as in John 16:19, John 16:30 since he will be gone or in the sense of request or favours (like αιτεω aiteō in this verse) as in John 14:16; Acts 3:2. In John 16:26 both αιτεω aiteō and ερωταω erōtaō occur in this sense. Either view makes sense here. If ye shall ask Third-class condition, αν an like εαν ean with first aorist active subjunctive of αιτεω aiteō See note on John 14:26 for “in my name.” [source]
Perfect active indicative third plural like τετηρηκαν tetērēkan above. They have come to know, not as fully as they felt (John 16:30), and yet in a real sense. [source]
Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). For I came forth from God Second aorist active indicative of εχερχομαι exerchomai definite historical event (the Incarnation). See John 4:30 for εχηλτον εκ exēlthon ek In John 13:3; John 16:30 Jesus is said to have come from Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. “I am here,” Jesus means. Of myself His coming was not self-initiated nor independent of the Father. “But he (εκεινος ekeinos emphatic demonstrative pronoun) sent me” and here I am. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Lit., in this. Characteristic of John. See John 8:35; John 15:8; John 16:30; 1 John 2:5; 1 John 3:24; 1 John 4:13; 1 John 5:2; 1 John 3:16; 1 John 3:19; 1 John 4:2. The expression points to what follows, “if we keep His commandments,” yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light. [source]