KJV: And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
YLT: and no one hath gone up to the heaven, except he who out of the heaven came down -- the Son of Man who is in the heaven.
Darby: And no one has gone up into heaven, save he who came down out of heaven, the Son of man who is in heaven.
ASV: And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven.
οὐδεὶς | no one |
Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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ἀναβέβηκεν | has gone up |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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οὐρανὸν | heaven |
Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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ὁ | the [One] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐκ | out of |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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οὐρανοῦ | heaven |
Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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καταβάς | having come down |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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Υἱὸς | Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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ἀνθρώπου | of Man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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τῷ | - |
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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οὐρανῷ⧽ | heaven |
Parse: Noun, Dative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
Greek Commentary for John 3:13
The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about “the heavenly things.” There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ‘s own words as here. Which is in heaven This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God‘s Son who is in heaven even while on earth. Probably a gloss. But “the Son of man” is genuine. He is the one who has come down out of heaven. [source]
Note the simple connective particle, with nothing to indicate the logical sequence of the thought. [source]
Equivalent to hath been in. Jesus says that no one has been in heaven except the Son of man who came down out of heaven; because no man could be in heaven without having ascended thither. [source]
Many authorities omit. [source]
Reverse Greek Commentary Search for John 3:13
Compounded with ἐπί , upon or in, and οὐρανός , heaven. Not holy things as compared with sinful, nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (John 5:14-16). Thus it is said (John 3:13) that the Son of man who is in heaven came down out of heaven, and in John 3:31, John 3:32that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (John 3:34). It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting: “It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (John 3:12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God … . But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words: 'Thou art my well beloved Son;' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel.” Compare Luke 10:18, sqq., where Jesus' words take on a character similar to that of His utterances in John. -DIVIDER- -DIVIDER- [source]
The expression ὁ ὢν , who is, or the one being, is explained in two ways: 1. As a timeless present, expressing the inherent and eternal relation of the Son to the Father. 2. As interpreted by the preposition. εἰς , in, literally, into, and expressing the fact of Christ's return to the Father's glory after His incarnation: “The Son who has entered into the Father's bosom and is there.” In the former case it is an absolute description of the nature of the Son: in the latter, the emphasis is on the historic fact of the ascension, though with a reference to his eternal abiding with the Father from thenceforth. While the fact of Christ's return to the Father's glory may have been present to the writer's mind, and have helped to determine the form of the statement, to emphasize that fact in this connection would seem less consistent with the course of thought in the Prologue than the other interpretation: since John is declaring in this sentence the competency of the incarnate Son to manifest God to mankind. The ascension of Christ is indeed bound up with that truth, but is not, in the light of the previous course of thought, its primary factor. That is rather the eternal oneness of the Word with God; which, though passing through the phase of incarnation, nevertheless remains unbroken (John 3:13). Thus Godet, aptly: “The quality attributed to Jesus, of being the perfect revealer of the divine Being, is founded on His intimate and perfect relation to God Himself.”-DIVIDER- The phrase, in the bosom of the Father, depicts this eternal relation as essentially a relation of love; the figure being used of the relation of husband and wife (Deuteronomy 13:6); of a father to an infant child (Numbers 11:12), and of the affectionate protection and rest afforded to Lazarus in Paradise (Luke 16:23). The force of the preposition εἰς , into, according to the first interpretation of who is, is akin to that of “with God” (see on John 1:1); denoting an ever active relation, an eternal going forth and returning to the Father's bosom by the Son in His eternal work of love. He ever goes forth from that element of grace and love and returns to it. That element is His life. He is there “because He plunges into it by His unceasing action” (Godet). [source]
Conclusion of second-class condition (determined as unfulfilled), regular idiom with αν an and imperfect indicative in present time. But because ye are not of the world Definite and specific reason for the world‘s hatred of real Christians whose very existence is a reproach to the sinful world. Cf. John 7:7; John 17:14; 1 John 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly? [source]
No “what” in the Greek. Condition of third class with εαν ean and present active subjunctive, “if ye then behold.” Ascending Present active participle picturing the process. Where he was before Neuter articular adjective as adverb (accusative of general reference, at the former time as in John 9:8; Galatians 3:13). Clear statement of Christ‘s pre-existence in his own words as in John 3:13; John 17:5 (cf. 1:1-18). [source]
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
His ascent implies a previous descent. A.V. reads first, following the Tex. Rec. πρῶτον . Rev., correctly, He also descended. Compare John 3:13. [source]
Used nowhere else of Christ's second coming. Frequently in the Fourth Gospel, of Christ's descent to earth as man. See John 3:13; John 6:33, John 6:38, John 6:41, etc. In Ephesians 4:9, of his descent by the Spirit in order to endow the church. [source]
Referring to the historic fact. See Matthew 11:3; Luke 7:19; John 1:15, John 1:27. Compare, for the form of expression, John 1:33; John 3:13. [source]
“Thy love the first.” This early love, proof of the new life in Christ (1 John 3:13.), had cooled off in spite of their doctrinal purity. They had remained orthodox, but had become unloving partly because of the controversies with the Nicolaitans. [source]