KJV: It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
YLT: the spirit it is that is giving life; the flesh doth not profit anything; the sayings that I speak to you are spirit, and they are life;
Darby: It is the Spirit which quickens, the flesh profits nothing: the words which I have spoken unto you are spirit and are life.
ASV: It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, are are life.
| πνεῦμά | Spirit |
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Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ἐστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ζωοποιοῦν | giving life |
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Parse: Verb, Present Participle Active, Nominative Neuter Singular Root: ζῳοποιέω Sense: to produce alive, begat or bear living young. |
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| σὰρξ | flesh |
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Parse: Noun, Nominative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| ὠφελεῖ | profits |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὠφελέω Sense: to assist, to be useful or advantageous, to profit. |
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| οὐδέν | nothing |
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Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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| ῥήματα | words |
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Parse: Noun, Nominative Neuter Plural Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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| ἃ | that |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| λελάληκα | speak |
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Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ζωή | life |
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Parse: Noun, Nominative Feminine Singular Root: ζωή Sense: life. |
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| ἐστιν | they are |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for John 6:63
Articular present active participle of ζωοποιεω zōopoieō for which see John 5:21. For the contrast between πνευμα pneuma (spirit) and σαρχ sarx (flesh) see note on John 3:6. The words Those in this discourse (I have just spoken, λελαληκα lelalēka), for they are the words of God (John 3:34; John 8:47; John 17:8). No wonder they “are spirit and are life” The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (John 7:46). There is life in his words today. [source]
Reverse Greek Commentary Search for John 6:63
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
Compare thy word ( λόγον ), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
See John 3:15; Matthew 25:46 for this great phrase. In John 6:68 Peter says to Jesus, “Thou hast the words of eternal life.” Jesus had just said (John 6:63) that his words were spirit and life. The secret lies in the source, “as the Father hath said to me” (ειρηκεν eirēken). [source]
Plural, each word of God, as in John 3:34, and of Christ (John 5:47; John 6:63, John 6:68), while the singular Second aorist active indicative of γινωσκω ginōskō like ελαβον elabon in contrast with εγνωκαν egnōkan (perfect) in John 17:7. They definitely “received and recognized truly” There was comfort to Christ in this fact. They believed Another aorist parallel with ελαβον elabon and εγνωσαν egnōsan The disciples believed in Christ‘s mission from the Father (John 6:69; Matthew 16:16). Note απεστειλας apesteilas here as in John 17:3. Christ is God‘s Apostle to man (Hebrews 3:1). This statement, like a solemn refrain (Του διδστ σενδ με Thou didst send me), occurs five times in this prayer (John 17:8, John 17:18, John 17:21, John 17:23, John 17:25). [source]
The eternal life which Christ revealed. It is a peculiar use of the phrase, which is commonly employed in contrast with the life to come, as 1 Corinthians 15:19. Compare John 6:63, John 6:68. Not equivalent to these words of life. [source]
Not just a Hebraism for “all these words of life.” Probably “this life” which the Sadducees deny and of which the angel is now speaking, this eternal life. (John 6:63, John 6:68; 1 Corinthians 15:19). [source]
First future passive indicative of ζωοποιεω zōopoieō late verb (Aristotle) to give life, to restore to life as here. In 1 Corinthians 15:36 ζωοποιειται zōopoieitai is used in the sense of natural life as in John 5:21; John 6:63 of spiritual life. It is not easy to catch Paul‘s thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also παντες pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in Romans 5:18 about “all,” and in Romans 5:19 about “the many.” [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). [source]
That just quoted about the promise of rest and God‘s rest, but true of any real word of God. Living Cf. the Living God (Hebrews 3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in John 1:1-18 where Jesus is pictured as the Logos on a par with God. “Our author is using Philonic language rather than Philonic ideas” (Moffatt). See John 6:63: “The words which I have spoken are spirit and are life.” Active Energetic, powerful (John 1:12; Philemon 3:21; Colossians 1:29). Sharper Comparative of τομος tomos cutting (from τεμνω temnō to cut), late adjective, here only in the N.T. Than Often so after a comparative (Luke 16:8; 2 Corinthians 12:13). Two-edged “Two-mouthed” Present middle participle of αχρι μερισμου diikneomai old verb to go through, here only in N.T. Even to the dividing Old word from μερος merizō As in 1 Thessalonians 5:23; 1 Corinthians 15:45, but not an argument for trichotomy. Psychology is constantly changing its terminology. Of both joints and marrow From αρμος arō to join, comes Μυελος harmos old word, here only in the N.T. μυω Muelos (from κριτικος muō to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. Quick to discern Verbal adjective in -κρινω ikos from εντυμησεων και εννοιων καρδιας krinō skilled in judging, as the surgeon has to be and able to decide on the instant what to do. So God‘s word like his eye sees the secret lurking doubt and unbelief “of the thoughts and intents of the heart” The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn. [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]