KJV: Jesus answered them, and said, My doctrine is not mine, but his that sent me.
YLT: Jesus answered them and said, 'My teaching is not mine, but His who sent me;
Darby: Jesus therefore answered them and said, My doctrine is not mine, but that of him that has sent me.
ASV: Jesus therefore answered them and said, My teaching is not mine, but his that sent me.
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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‹ὁ› | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἐμὴ | My |
Parse: Personal / Possessive Pronoun, Nominative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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διδαχὴ | teaching |
Parse: Noun, Nominative Feminine Singular Root: διδαχή Sense: teaching. |
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ἐμὴ | of Myself |
Parse: Personal / Possessive Pronoun, Nominative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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τοῦ | of the [One] |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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πέμψαντός | having sent |
Parse: Verb, Aorist Participle Active, Genitive Masculine Singular Root: πέμπω Sense: to send. |
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με | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for John 7:16
Possessive pronoun, “not mine in origin.” Jesus denies that he is self-taught, though not a schoolman. But his that sent me Genitive case of the articular participle (first aorist active of πεμπω pempō). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of “the one who sent me” of the Father (John 4:34; John 5:23, John 5:24, John 5:30, John 5:37; John 6:38-40, John 6:44; John 7:16, John 7:18, John 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis. [source]
Better, teaching, as Rev. Doctrine has acquired a conventional sense which might mislead. [source]
Reverse Greek Commentary Search for John 7:16
A phrase peculiar to John, and used only by the Lord, of the Father. See John 4:34; John 6:38, John 6:39; John 7:16, John 7:28, John 7:33, etc. [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]
Possessive pronoun, “not mine in origin.” Jesus denies that he is self-taught, though not a schoolman. But his that sent me Genitive case of the articular participle (first aorist active of πεμπω pempō). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of “the one who sent me” of the Father (John 4:34; John 5:23, John 5:24, John 5:30, John 5:37; John 6:38-40, John 6:44; John 7:16, John 7:18, John 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis. [source]
But only make sneering comments about him (John 7:16) in spite of his speaking “openly” Negative answer expected by μη ποτε mē pote and yet there is ridicule of the rulers in the form of the question. See a like use of μη ποτε mē pote in Luke 3:15, though nowhere else in John. Εγνωσαν Egnōsan (second aorist ingressive active indicative of γινωσκω ginōskō) may refer to the examination of Jesus by these rulers in John 5:19. and means, “Did they come to know or find out” (and so hold now)? That this is the Christ The Messiah of Jewish hope. [source]
Indefinite temporal clause with οταν hotan It is unnecessary to render the aorist subjunctive as if a future perfect, simply “whenever ye lift up” (actually lift up, ingressive aorist). In Acts 2:33 the verb is used of the Ascension. Shall ye know Future (ingressive aoristic) middle of εγω ειμι ginōskō Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (John 16:8). For I am This claim Jesus repeats (see John 8:26) and clearly makes on his arrival at the feast (John 7:16.). This fact marks Jesus off from the rabbis. [source]
Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian‘s walk (1 John 2:6). See John 7:16; John 18:19. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a “landmark” merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. “True progress includes the past” (Westcott). Jesus Christ is still ahead of us all calling us to come on to him. [source]