KJV: (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
YLT: and this he said of the Spirit, which those believing in him were about to receive; for not yet was the Holy Spirit, because Jesus was not yet glorified.
Darby: But this he said concerning the Spirit, which they that believed on him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.
ASV: But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given ; because Jesus was not yet glorified.
τοῦτο | This |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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Πνεύματος | Spirit |
Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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οὗ | whom |
Parse: Personal / Relative Pronoun, Genitive Neuter Singular Root: ὅς Sense: who, which, what, that. |
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ἔμελλον | were about |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: μέλλω Sense: to be about. |
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λαμβάνειν | to receive |
Parse: Verb, Present Infinitive Active Root: λαμβάνω Sense: to take. |
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οἱ | those |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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πιστεύσαντες | having believed |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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οὔπω | not yet [given] |
Parse: Adverb Root: οὔπω Sense: not yet. |
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Πνεῦμα | [the] Spirit |
Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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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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οὐδέπω | not yet |
Parse: Adverb Root: οὐδέπω Sense: not yet, not as yet. |
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ἐδοξάσθη | was glorified |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: δοξάζω Sense: to think, suppose, be of opinion. |
Greek Commentary for John 7:39
Genitive by attraction of the relative ο ho (accusative singular object of λαμβανειν lambanein) to the case of του πνευματος tou pneumatos (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο ho because of πνευμα pneuma) which we do not have in English. Even here one should say “whom,” not which, of the Spirit of God. Were to receive Imperfect active of μελλω mellō with the present active infinitive λαμβανειν lambanein to receive, one of the three constructions with μελλω mellō (present, aorist, or future infinitive). Literally, “whom they were about to receive,” a clear reference to the great pentecost. For the Spirit was not yet given No verb for “given” in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of ειμι eimi like παρειμι pareimi (to be present) appears in Acts 19:2 of the Spirit‘s activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). Because Jesus was not yet glorified Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called “glorified” (εδοχαστη edoxasthē first aorist passive indicative of δοχαζω doxazō), used later of the death of Jesus (John 12:16), even by Jesus himself (John 12:23; John 13:31). [source]
The Holy Spirit, personally. [source]
The best texts omit ἅγιον , holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, “no intelligent reader could fall into.” The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says: “It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1 John 2:20sqq.), which forms a commentary, gained by later experience, upon the words of the Lord.” [source]
We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (John 1:14). The beginning of our Lord's miracles was a manifestation of His glory (John 2:11). His glory was the expression of the Father's will (John 8:54). By His work He glorified the Father upon earth (John 12:28; John 17:4), and in this was Himself glorified (John 17:10). The sickness and resurrection of Lazarus were for the glory of God (John 11:4). The consummation of His work was marked by the words, “Now was the Son of man glorified, and God was glorified in Him” (John 13:31). His glory He had with the Father before the world was (John 17:5). It is consummated at His ascension (John 7:39; John 12:16). The passion is the way to glory (John 12:23, John 12:24; John 13:31). The fruitfulness of believers in Him is for the glory of God (John 15:8), and the office of the Spirit is to glorify Christ (John 16:14).sa40 [source]
Reverse Greek Commentary Search for John 7:39
We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (John 1:14). The beginning of our Lord's miracles was a manifestation of His glory (John 2:11). His glory was the expression of the Father's will (John 8:54). By His work He glorified the Father upon earth (John 12:28; John 17:4), and in this was Himself glorified (John 17:10). The sickness and resurrection of Lazarus were for the glory of God (John 11:4). The consummation of His work was marked by the words, “Now was the Son of man glorified, and God was glorified in Him” (John 13:31). His glory He had with the Father before the world was (John 17:5). It is consummated at His ascension (John 7:39; John 12:16). The passion is the way to glory (John 12:23, John 12:24; John 13:31). The fruitfulness of believers in Him is for the glory of God (John 15:8), and the office of the Spirit is to glorify Christ (John 16:14).sa40 [source]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
See on John 1:18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see John 7:39; John 12:33; John 21:19. [source]
The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. Is not unto death Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς τανατον hamartia pros thanaton in 1 John 5:16, “sin unto death” (final death). But for the glory of God In behalf of God‘s glory, as the sequel shows. Cf. John 9:3 about the man born blind. The death of Lazarus will illustrate God‘s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (John 13:31). In John 7:39 John had already used δοχαζω doxazō of the death of Christ. That the Son of God may be glorified thereby Purpose clause with ινα hina and the first aorist passive subjunctive of δοχαζω doxazō Here Jesus calls himself “the Son of God.” In John 8:54 Jesus had said: “It is my Father that glorifieth me.” The raising of Lazarus from the tomb will bring glory to the Son of God. See John 17:1 for this idea in Christ‘s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (John 7:39; John 12:16; John 13:31; John 14:13). The death of Lazarus brings Jesus face to face with his own death. [source]
Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father‘s will (Westcott). Is glorified First aorist passive of δοχαζω doxazō consummation of glory in death both for the Son and the Father. For this verb in this sense see note on John 7:39; note on John 12:16 and note later on John 17:4. Four times here in John 13:31. [source]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Second aorist active indicative of γινωσκω ginōskō Another comment by John concerning the failure of the disciples to know what was happening (cf. John 2:22; John 7:39). At the first Adverbial accusative, as in John 10:40; John 19:39. Was glorified First aorist passive indicative of δοχαζω doxazō to glorify, used of his death already in John 7:39 and by Jesus himself of his death, resurrection, and ascension in John 12:23; John 13:31. Then remembered they First aorist passive indicative of μιμνησκω mimnēskō It was easier to understand then and they had the Holy Spirit to help them (John 16:13-15). Were written of him Periphrastic past perfect passive of γραπω graphō with neuter plural participle agreeing with ταυτα tauta (these things) and singular verb, though the plural ησαν ēsan could have been used. Note the threefold repetition of ταυτα tauta in this verse, “clumsy” Bernard calls it, but making for clarity. The use of επ αυτωι ep' autōi for “of him” rather than περι αυτου peri autou is unusual, but occurs in Revelation 10:11; Revelation 22:16. They had done First aorist active indicative of ποιεω poieō simply, “they did.” [source]
As often (redundant) in John. The first aorist passive Condition of second class, determined as unfulfilled, ει ei and past perfect ηιδεις ēideis (used as imperfect) in condition and αν an and aorist active indicative in conclusion The gift of God Naturally the gift mentioned in John 3:16 (Westcott), the inexpressible gift (2 Corinthians 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to John 3:16. See Ephesians 4:7 for Paul‘s use of both χαρις charis and δωρεα dōrea (from διδωμι didōmi to give). Who it is She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. Living water Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1. [source]
But, as Bengel observes, “They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost.” The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word ἔστιν , there be, is to be taken in the sense of be present, or be given, as in John 7:39, where it is said, “The Holy Ghost was not yet ( οὔπω ἦν )and where the translators rightly render, “was not yet given. ” [source]
See on John 7:39. Omit and in your spirit, which are God's. [source]
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Acts 2:16sqq.; Joel 2:28; Zechariah 12:10; Isaiah 32:15; Isaiah 44:3; John 7:39; Acts 1:4-8; Galatians 3:14. [source]