KJV: Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
YLT: Jesus, therefore, knowing all things that are coming upon him, having gone forth, said to them, 'Whom do ye seek?'
Darby: Jesus therefore, knowing all things that were coming upon him, went forth and said to them, Whom seek ye?
ASV: Jesus therefore, knowing all the things that were coming upon him, went forth, and saith unto them, Whom seek ye?
| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| εἰδὼς | knowing |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: οἶδα Sense: to see. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| τὰ | that |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐρχόμενα | are coming |
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Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Plural Root: ἔρχομαι Sense: to come. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἐξῆλθεν | having gone forth |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| λέγει | said |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Τίνα | Whom |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τίς Sense: who, which, what. |
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| ζητεῖτε | seek you |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ζητέω Sense: to seek in order to find. |
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Greek Commentary for John 18:4
Mentioned already in John 13:1. He was not taken by surprise. The surrender and death of Jesus were voluntary acts, though the guilt of Judas and the rest remains. [source]
Literally, that are coming. The details in John 18:4-9are peculiar to John. [source]
Reverse Greek Commentary Search for John 18:4
Only in Mark. Judas wished no slip to occur. Mark and Matthew do not tell of the falling back upon the ground when Jesus challenged the crowd with Judas. It is given by John alone (John 18:4-9). [source]
See on John 18:40. [source]
Literally, that are coming. The details in John 18:4-9are peculiar to John. [source]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια parabolē but εις την αυλην των προβατων paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη eis tēn aulēn tōn probatōn). Originally αω aulē (from αναβαινων aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω anabainōn). Present active participle of αλλαχοτεν anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν allachothen). Rare word for old εκεινος allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης ekeinos). “That one” just described. Is a thief and a robber (κλεπτω kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι kleptō to steal, κλεπτης lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
First aorist active indicative of κραυγαζω kraugazō old and rare word from κραυγη kraugē (Matthew 25:6). See Matthew 12:19. Occurs again in John 18:40; John 19:6, John 19:12. Only once in the lxx (Ezra 3:13) and with πωνηι μεγαληι phōnēi megalēi (either locative or instrumental case makes sense) as here. For this “elevated (great) voice” see also Matthew 24:31; Mark 15:34, Mark 15:37; Revelation 1:10; Revelation 21:3. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. Lazarus, come forth “Hither out.” No verb, only the two adverbs, deuro here alone in John. Lazarus heard and obeyed the summons. [source]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα hina with second aorist active subjunctive of μεταβαινω metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
Second past perfect active of ιστημι histēmi used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before John 18:4. Then Jesus stepped forth and affirmed that he was the one whom they were seeking. [source]
The soldiers just as in Acts 22:24.; the scourging of Paul was to be done by the soldiers. And Jesus in the midst Predicate adjective μεσον meson A robber (ληιστης lēistēs not a thief, κλεπτης kleptēs) was on each side of Jesus (Mark 15:27; Matthew 27:38) like Barabbas (John 18:40) and probably members of his band, malefactors (κακουργοι kakourgoi) Luke terms them (Luke 23:32). [source]