KJV: Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
YLT: Jesus answered, 'If I glorify myself, my glory is nothing; it is my Father who is glorifying me, of whom ye say that He is your God;
Darby: Jesus answered, If I glorify myself, my glory is nothing: it is my Father who glorifies me, of whom ye say, He is our God.
ASV: Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God;
| Ἀπεκρίθη | Answered |
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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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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| δοξάσω | glorify |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: δοξάζω Sense: to think, suppose, be of opinion. |
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| ἐμαυτόν | Myself |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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| δόξα | glory |
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Parse: Noun, Nominative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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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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| οὐδέν | nothing |
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Parse: Adjective, Nominative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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| ἔστιν | 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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| Πατήρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δοξάζων | glorifying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: δοξάζω Sense: to think, suppose, be of opinion. |
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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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| ὃν | [of] whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| λέγετε | say |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἐστιν | He 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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Greek Commentary for John 8:54
Third-class condition with εαν ean and first aorist active subjunctive (or future active indicative) of δοχαζω doxazō It is my Father that glorifieth me The position and accent of εστιν estin mean: “Actually my Father is the one,” etc. Of whom ye say The accusative of the person Your God So Aleph B D and apparently correct, though A C L W Delta Theta have ημων hēmōn (our God). The οτι hoti can be taken as recitative (direct quotation, ημων hēmōn our) or declarative (indirect, that, and so υμων humōn). The Jews claimed God as their peculiar national God as they had said in John 8:41. So Jesus turns this confession and claim against them. [source]
Reverse Greek Commentary Search for John 8:54
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]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι theaomai (from τεα thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους monogenous or with πατρος patros In John 3:16; 1 John 4:9 we have τον μονογενη ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ patēr of God in relation to the Logos. Μονογενης Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν doxan (or genitive with μονογενους monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης plērēs can agree with the subject of εσκηνωσεν eskēnōsen Of grace and truth Curiously this great word χαρις charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [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]
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]