KJV: I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.
YLT: 'I have come in the name of my Father, and ye do not receive me; if another may come in his own name, him ye will receive;
Darby: I am come in my Father's name, and ye receive me not; if another come in his own name, him ye will receive.
ASV: I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.
| ἐλήλυθα | have come |
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Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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| ὀνόματι | name |
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Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| λαμβάνετέ | you receive |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λαμβάνω Sense: to take. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἄλλος | another |
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Parse: Adjective, Nominative Masculine Singular Root: ἄλλος Sense: another, other. |
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| ἔλθῃ | should come |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ἰδίῳ | own |
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Parse: Adjective, Dative Neuter Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| λήμψεσθε | you will receive |
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Parse: Verb, Future Indicative Middle, 2nd Person Plural Root: λαμβάνω Sense: to take. |
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Greek Commentary for John 5:43
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
Reverse Greek Commentary Search for John 5:43
Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
The perfect tense, pointing to the abiding result of His manifestation. Compare John 5:43; John 7:28; John 8:42; John 16:28; John 18:37. [source]
The simple verb of the compound παρέλαβον in John 1:11. The meaning of the two verbs is substantially the same (so Alford, De Wette, and apparently Meyer), though some recognize a difference, as Milligan and Moulton, who render παρέλαβον acceptedand ἔλαβον receivedand say that “the former lays emphasis upon the will that consented (or refused) to receive, while the latter brings before us the possession gained: so that the full meaning is, As many as by accepting Him, received Him.” For the use of the simple verb, see John 5:43; John 13:20; John 19:6. [source]
First aorist (note of urgency) active imperative of πνευμα doxazō and in the sense of his death already in John 12:16, John 12:23 and again in John 13:31; John 17:5. This is the prayer of the πσυχη pneuma (or σαρχ psuchē) as opposed to that of the ονομα sarx (flesh) in John 12:27. The “name” (πωνη εκ του ουρανου onoma) of God expresses the character of God (John 1:12; John 5:43; John 17:11). Cf. Matthew 6:9. A voice out of heaven (και εδοχασα και παλιν δοχασω phōnē ek tou ouranou). This was the Father‘s answer to the prayer of Jesus for help. See note on the Father‘s voice at the baptism of Jesus (Mark 1:11) and on the Father‘s voice at the transfiguration (Mark 9:7). The rabbis called the audible voice of God εδοχασα bath -δοχασω qol (the daughter of a voice). I have both glorified it and will glorify it again (kai edoxasa kai palin doxasō). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. John 11:40 for edoxasa and John 13:31; John 17:5 for doxasō f0). [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
Just as with Aaron. Jesus had divine appointment as high priest also. To be made First aorist passive infinitive of γινομαι ginomai High priest Predicate accusative agreeing with εαυτον heauton (himself) object of εδοχασεν edoxasen But he that spake unto him Ellipsis of εδοχασεν edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalm 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30, John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ‘s priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16). [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]