KJV: Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
YLT: Jesus answered, 'Thou wouldest have no authority against me, if it were not having been given thee from above; because of this, he who is delivering me up to thee hath greater sin.'
Darby: Jesus answered, Thou hadst no authority whatever against me if it were not given to thee from above. On this account he that has delivered me up to thee has the greater sin.
ASV: Jesus answered him, Thou wouldest have no power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin.
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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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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εἶχες | you would have |
Parse: Verb, Imperfect Indicative Active, 2nd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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ἐξουσίαν | authority |
Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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κατ’ | also |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ἐμοῦ | Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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οὐδεμίαν | against |
Parse: Adjective, Accusative Feminine Singular Root: οὐδείς Sense: no one, nothing. |
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ἦν | it were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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δεδομένον | given |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: διδῶ Sense: to give. |
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σοι | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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ἄνωθεν | from above |
Parse: Adverb Root: ἄνωθεν Sense: from above, from a higher place. |
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διὰ | Because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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παραδούς | having delivered up |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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μέ | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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μείζονα | greater |
Parse: Adjective, Accusative Feminine Singular, Comparative Root: μέγας Sense: great. |
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ἁμαρτίαν | sin |
Parse: Noun, Accusative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
Greek Commentary for John 19:11
Imperfect active indicative without αν an but apodosis of second-class condition as in John 15:22, John 15:24. Except it were given thee Periphrastic past perfect indicative of διδωμι didōmi (a permanent possession). From above From God (cf. John 3:3), the same doctrine of government stated by Paul in Romans 13:1. Pilate did not get his “authority” from the Sanhedrin, but from Caesar. Jesus makes God the source of all real “authority.” Hath greater sin The same idiom in John 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end. [source]
Caiaphas. [source]
Reverse Greek Commentary Search for John 19:11
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
See the same idiom in John 6:65 (cf. John 19:11). Condition of third class, undetermined with prospect of determination, αποστελλω ean mē with the periphrastic perfect passive subjunctive of didōmi The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, “unless it be granted him from heaven.” See 1 Corinthians 4:7 where Paul says the same thing. [source]
Both old substantives from the same original verb But δωρημα dōrēma (from δωρεω dōreō from δωρον dōron a gift) only means a gift, a benefaction (Romans 5:16). The contrast here argues for “giving” as the idea in δοσις dosis Curiously enough there is a perfect hexameter line here: πασα δο ̀ σις αγα ̀ τη και ̀ παν δω ̀ ρημα τε ̀ λειον pāsa do / δωρημα sis aga / ανωτεν thē kai / καταβαινον pān dō / καταβαινω rēma te / δωρημα leion Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word ανωτεν dōrēma but that is not conclusive. -DIVIDER- -DIVIDER- From above (απο του πατρος των πωτων anōthen). That is, from heaven. Cf. John 3:31; John 19:11.Coming down Present active neuter singular participle of παρ ωι katabainō agreeing with παρα dōrēma expanding and explaining παρα τωι τεωι anōthen (from above). [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]