KJV: But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
YLT: but, there cometh an hour, and it now is, when the true worshippers will worship the Father in spirit and truth, for the Father also doth seek such to worship him;
Darby: But the hour is coming and now is, when the true worshippers shall worship the Father in spirit and truth; for also the Father seeks such as his worshippers.
ASV: But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers.
| ἔρχεται | is coming |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ὥρα | an hour |
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Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| νῦν | now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| ἀληθινοὶ | TRUE |
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Parse: Adjective, Nominative Masculine Plural Root: ἀληθινός Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine. |
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| προσκυνηταὶ | worshipers |
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Parse: Noun, Nominative Masculine Plural Root: προσκυνητής Sense: a worshipper. |
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| προσκυνήσουσιν | will worship |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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| Πατρὶ | Father |
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Parse: Noun, Dative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| πνεύματι | spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ἀληθείᾳ | truth |
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Parse: Noun, Dative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| τοιούτους | such |
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Parse: Demonstrative Pronoun, Accusative Masculine Plural Root: τοιοῦτος Sense: such as this, of this kind or sort. |
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| ζητεῖ | seeks |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ζητέω Sense: to seek in order to find. |
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| προσκυνοῦντας | worship |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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Greek Commentary for John 4:23
See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32. The true worshippers See John 1:9 for αλητινος alēthinos (genuine). Προσκυνητης Proskunētēs is a late word from προσκυνεω proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
This could not be added in John 4:21, because local worship was not yet abolished; but it was true as regarded the true worship of the Father by His true worshippers, for Jesus was already surrounded by a little band of such, and more were soon to be added (John 4:39-42). Bengel says that the words and now is are added lest the woman should think that she must seek a dwelling in Judaea. [source]
Real, genuine. See on John 1:9. [source]
Only here in the New Testament. [source]
Spirit ( πνεῦμα ) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Romans 1:9); while soul ( ψυχή ) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, “moods of elevation, excitements,” etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22). Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object. [source]
The A.V. fails to render καὶ alsoand Rev. places it in the margin. It emphasizes the conclusiveness of the reason assigned: “for the Father also, on His part, seeketh,” etc. For a similar use of καὶ , see on Matthew 8:9; also see on Matthew 26:73; see on Acts 19:40. [source]
A rather peculiar construction. Literally, seeketh such as those worshipping him: as His worshippers. Such: i.e., those who worship in spirit and in truth, and are therefore real ( ἀληθινοὶ ) worshippers of the real God ( ἀληθινὸν Θεὸν ). [source]
Reverse Greek Commentary Search for John 4:23
See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1, Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
“Not Moses gave you.” Blunt and pointed denial (aorist active indicative of διδωμι didōmi) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. But my Father Not “our Father,” but same claim as in John 5:17. Which caused so much anger in Jerusalem. Gives Present active indicative, not aorist Continual process. The true bread out of heaven “The bread out of heaven” as the manna and more “the genuine bread” of which that was merely a type. On αλητινος alēthinos see John 1:9; John 4:23. [source]
Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John 4:23, John 4:24; Zechariah 12:1; Isaiah 57:16. The phrase N.T.oComp. lxx, Numbers 16:22; Numbers 27:16; Revelation 22:6. Clement of Rome styles God the benefactor ( εὐεργέτης ) of spirits, the creator and overseer ( κτίστης, ἐπίσκοπος ) of every spirit, and the Lord ( δεσπότης ) of spirits. Ad Corinth. lix, lxiv. [source]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
This phrase only here in N.T., though John often uses ωρα hōra for a crisis (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28, etc.). It is anarthrous here and marks the character of the “hour.” John has seven times “the last day” in the Gospel. Certainly in 1 John 2:28 John makes it plain that the παρουσια parousia might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this “last hour” whether it covers a period, a series, or the final climax of all just at hand. [source]
First aorist passive (deponent) imperative of ποβεομαι phobeomai here transitive with the accusative as in Luke 12:5. It is a call to judgment with no hope offered except by implication (Acts 14:15.).Give him glory (δοτε αυτωι δοχαν dote autōi doxan). Second aorist active indicative of διδωμι didōmi For the phrase see Revelation 11:13.The hour is come Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]