John the Baptist Exalts Jesus
John 3:22-36
John.3.22 - Details
Original Text
Morphology
- Μετα: PREP,acc
- ταυτα: PRON,acc,pl,n
- ηλθεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- εις: PREP
- την: ART,acc,sg,f
- Ιουδαιαν: NOUN,acc,sg,f
- γην: NOUN,acc,sg,f
- και: CONJ
- εκει: ADV
- διετριβεν: VERB,impf,act,ind,3,sg
- μετ᾽αυτων: PREP+PRON,gen,pl,3
- και: CONJ
- εβαπτιζεν: VERB,impf,act,ind,3,sg
Parallels
- John 3:23 (structural): Immediate continuation in John: locates John the Baptist at Aenon near Salim and repeats the activity of baptizing, directly connected to John 3:22’s reference to baptism in Judea.
- John 4:1-3 (thematic): Returns to the theme of Jesus’ and his disciples’ baptizing; clarifies Johannine concern about who performs baptisms and notes Jesus’ disciples baptized more than John.
- John 1:28 (verbal): Earlier Johannine reference to John baptizing 'in Bethany beyond the Jordan'; parallels John 3:22–23’s focus on locations where baptizing occurs and the baptizing activity itself.
- Matthew 3:13-17 (thematic): Synoptic treatment of baptism: Jesus comes to John to be baptized at the Jordan, linking the larger Gospel theme of baptism as a pivotal act in Jesus’ ministry ('after these things' movement to baptismal setting).
Alternative generated candidates
- After these things Jesus and his disciples went away into the region of Judea; and there he stayed with them and was baptizing.
- After these things Jesus and his disciples went into the Judean countryside, and he remained there with them and baptized.
John.3.23 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- και: CONJ
- ο: ART,nom,sg,m
- Ιωαννης: NOUN,nom,sg,m
- βαπτιζων: PART,pres,act,nom,sg,m
- εν: PREP
- Αινων: NOUN,gen,pl,m
- εγγυς: ADV
- του: ART,gen,sg,n
- Σαλειμ: NOUN,gen,sg,m
- οτι: CONJ
- υδατα: NOUN,acc,pl,n
- πολλα: ADJ,acc,pl,n
- ην: VERB,impf,act,ind,3,sg
- εκει: ADV
- και: CONJ
- παρεγινοντο: VERB,impf,mid/pass,ind,3,pl
- και: CONJ
- εβαπτιζοντο·: VERB,impf,mid/pass,ind,3,pl
Parallels
- John 3:22 (structural): Immediate context: both verses describe ongoing baptismal activity—Jesus and his disciples baptizing in Judea (3:22) directly parallels John’s baptizing in Aenon (3:23).
- John 1:28 (structural): Another Johannine location reference for John’s baptizing (Bethany beyond the Jordan); parallels use of specific place-names to situate John’s baptismal ministry.
- Matthew 3:5-6 (verbal): Crowds came to John and were baptized (’people came and were baptized’), paralleling 3:23’s report that many came and were baptized and emphasizing widespread response to John’s ministry.
- Mark 1:5 (thematic): Describes large numbers from Jerusalem and region being baptized by John in the Jordan—thematically parallels the emphasis on abundant baptismal activity and public response found in John 3:23.
Alternative generated candidates
- John also was baptizing at Aenon near Salim, because there was much water there; and people kept coming and were being baptized.
- John also was baptizing at Aenon near Salim, because there was abundant water there; and people were coming and being baptized.
John.3.24 - Details
Original Text
Morphology
- ουπω: ADV
- γαρ: PART
- ην: VERB,impf,act,ind,3,sg
- βεβλημενος: PTCP,perf,pass,nom,sg,m
- εις: PREP
- την: ART,acc,sg,f
- φυλακην: NOUN,acc,sg,f
- ο: ART,nom,sg,m
- Ιωαννης: NOUN,nom,sg,m
Parallels
- Mark 1:14 (structural): Chronological contrast: Mark begins Jesus' Galilean ministry 'after John was put in prison,' whereas John 3:24 notes that John had not yet been imprisoned at this point in the Johannine narrative.
- Matthew 14:3-4 (quotation): Narrative account of John the Baptist's arrest by Herod — provides the later fulfilment of the state of affairs noted in John 3:24 (that John was not yet in prison).
- Mark 6:17-18 (quotation): Parallel Gospel report detailing Herod's arrest of John (including the reason linked to Herodias), corresponding to the later imprisonment alluded to in John 3:24.
- Luke 3:19-20 (quotation): Luke describes John's rebuke of Herod and his subsequent imprisonment, corroborating the Synoptic account of the event that John 3:24 says had not yet occurred.
- Matthew 11:2-3 (thematic): Shows John in prison later sending disciples to Jesus with questions; thematically connects to John 3:24 by indicating the future significance of John's imprisonment for the Gospel story.
Alternative generated candidates
- (For John had not yet been thrown into prison.)
- (For John had not yet been put in prison.)
John.3.25 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- ουν: CONJ
- ζητησις: NOUN,nom,sg,f
- εκ: PREP
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- Ιωαννου: NOUN,gen,sg,m
- μετα: PREP
- Ιουδαιου: NOUN,gen,sg,m
- περι: PREP
- καθαρισμου: NOUN,gen,sg,m
Parallels
- John 3:22 (structural): Immediate context: describes Jesus and the disciples baptizing at Aenon, which sets the scene for the subsequent dispute between John's disciples and a Jew about purification (v.25–26).
- John 4:1-2 (verbal): Notes that Jesus' disciples were baptizing (while Jesus himself did not baptize), a detail relevant to the contention in 3:25–26 over who was administering purification/baptism.
- John 1:26-28 (thematic): Background on John's ministry and his disciples' concerns about identity and authority, paralleling the jealous question raised by John's followers about purification and Jesus' growing influence.
- Mark 7:1-5 (thematic): A Jewish controversy about 'purification' and ritual practice (Pharisees questioning Jesus' disciples) — thematically parallel to the dispute in John 3:25 over purity practices and who may perform them.
- Mark 1:4-8 (thematic): Summary of John the Baptist's baptizing ministry and its eschatological function, providing wider context for why John's disciples were concerned about rival baptizing activity mentioned in John 3:25.
Alternative generated candidates
- Now a dispute arose between some of John's disciples and a Jew about cleansing.
- Now a dispute arose between some of John's disciples and a Jew about purification.
John.3.26 - Details
Original Text
Morphology
- και: CONJ
- ηλθον: VERB,aor,act,ind,3,pl
- προς: PREP
- τον: ART,acc,sg,m
- Ιωαννην: NOUN,acc,sg,m
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Ραββι: PRON,dat,3,sg+NOUN,voc,m,sg
- ος: PRON,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- μετα: PREP
- σου: PRON,gen,sg,2
- περαν: PREP
- του: ART,gen,sg,n
- Ιορδανου: NOUN,gen,sg,m
- ω: PRON,dat,sg,m
- συ: PRON,nom,sg,2
- μεμαρτυρηκας: VERB,perf,act,ind,2,sg
- ιδε: VERB,pres,act,imp,2,sg
- ουτος: PRON,nom,sg,m
- βαπτιζει: VERB,pres,act,ind,3,sg
- και: CONJ
- παντες: ADJ,nom,pl,m
- ερχονται: VERB,pres,mid,ind,3,pl
- προς: PREP
- αυτον: PRON,acc,sg,m
Parallels
- John 1:26-27 (verbal): John’s own identification of the one ‘after me’ and his denial of being the Messiah—background to ‘to whom you bore witness.’
- John 1:28 (structural): Locates John ‘beyond the Jordan’ (Bethany) where he was baptizing—the same geographic setting referenced in 3:26.
- John 1:29-34 (quotation): John’s public testimony (‘Behold, the Lamb of God… I have seen and borne witness’) directly parallels the claim that John had testified about the one now baptizing.
- John 3:22 (structural): Same narrative episode: Jesus and his disciples are also baptizing in the Judean region shortly after, showing overlapping ministry and the movement of people between John and Jesus.
- John 4:1-2 (thematic): Notes that Jesus was gaining and baptizing more disciples than John—echoes the complaint that ‘all are coming to him’.
Alternative generated candidates
- They came to John and said to him, 'Rabbi, he who was with you across the Jordan, to whom you bore witness — behold, he is baptizing, and all are going to him.'
- They came to John and said to him, 'Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.'
John.3.27 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιωαννης: NOUN,nom,sg,m
- και: CONJ
- ειπεν·Ου: VERB,aor,act,ind,3,sg
- δυναται: VERB,pres,mid,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- λαμβανειν: VERB,pres,act,inf
- ουδε: CONJ,neg
- εν: PREP
- εαν: CONJ
- μη: PART
- η: ART,nom,sg,f
- δεδομενον: PART,perf,pass,nom,sg,f
- αυτω: PRON,dat,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,masc
Parallels
- 1 Corinthians 4:7 (verbal): Paul's rhetorical question 'What do you have that you did not receive?' parallels John's assertion that nothing is received except what has been given—emphasizing that gifts and status originate from God, not human achievement.
- James 1:17 (thematic): James states that every perfect gift is from the Father of lights, highlighting the same theological point as John 3:27 that good gifts and blessings ultimately come from God (from heaven).
- Ephesians 2:8 (thematic): Paul teaches that salvation is 'by grace... a gift of God, not from works,' echoing John 3:27's theme that what a person receives is a divine gift rather than a human attainment.
- Acts 8:20 (thematic): Peter's rebuke to Simon the magician—'your money perish with you, because you thought you could obtain the gift of God with money'—connects directly to John's claim that gifts belong to God and cannot be obtained apart from His giving.
- Romans 12:3 (thematic): Paul warns believers not to think of themselves beyond what God has appointed, for 'God has allotted to each a measure of faith,' reflecting the idea in John 3:27 that capacities and gifts are distributed by God (from above), not by human merit.
Alternative generated candidates
- John answered, 'A person cannot receive anything unless it has been given him from heaven.'
- John answered, 'A person cannot receive even one thing unless it is given him from heaven.'
John.3.28 - Details
Original Text
Morphology
- αυτοι: PRON,nom,pl,3
- υμεις: PRON,nom,pl,2
- μοι: PRON,dat,sg,1
- μαρτυρειτε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- ειπον·Ουκ: VERB,aor,act,ind,3,pl
- ειμι: VERB,pres,act,ind,1,sg
- εγω: PRON,nom,sg,1
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- αλλ᾽οτι: CONJ
- Απεσταλμενος: PART,perf,pass,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- εμπροσθεν: PREP
- εκεινου: DEM,gen,sg,m
Parallels
- John 1:20 (verbal): John the Baptist explicitly denies being the Christ ('I am not the Christ'); same self-identification as in John 3:28.
- John 1:27 (verbal): John speaks of the one who comes after him being greater and his own subordinate role ('He who comes after me...'), echoing the 'sent before him' / forerunner motif.
- Luke 1:17 (thematic): Prophetic description of John's mission to 'turn the hearts of fathers to children' and prepare the people—explains the purpose of being sent before the Lord.
- Malachi 3:1 (allusion): The promised messenger who will 'prepare the way' is applied to John in the Gospels; Malachi provides the prophetic background for John's role as sent before the Lord.
- Isaiah 40:3 (allusion): The 'voice crying in the wilderness' is invoked in the New Testament to portray John as the forerunner preparing the way for the Lord, thematically linked to being 'sent before' him.
Alternative generated candidates
- 'You yourselves bear me witness that I said I am not the Christ, but that I have been sent before him.'
- 'You yourselves bear me witness that I said, "I am not the Christ, but I have been sent before him."'
John.3.29 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- εχων: VERB,pres,act,ptc,nom,sg,m
- την: ART,acc,sg,f
- νυμφην: NOUN,acc,sg,f
- νυμφιος: NOUN,nom,sg,m
- εστιν·ο: VERB,pres,act,ind,3,sg
- δε: CONJ
- φιλος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- νυμφιου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- εστηκως: VERB,perf,act,ptc,nom,sg,m
- και: CONJ
- ακουων: VERB,pres,act,part,nom,sg,m
- αυτου: PRON,gen,sg,m
- χαρα: NOUN,nom,sg,f
- χαιρει: VERB,pres,act,ind,3,sg
- δια: PREP
- την: ART,acc,sg,f
- φωνην: NOUN,acc,sg,f
- του: ART,gen,sg,n
- νυμφιου: NOUN,gen,sg,m
- αυτη: PRON,dat,sg,f
- ουν: CONJ
- η: ART,nom,sg,f
- χαρα: NOUN,nom,sg,f
- η: ART,nom,sg,f
- εμη: PRON,poss,nom,sg,f
- πεπληρωται: VERB,perf,mid/pass,ind,3,sg
Parallels
- John 3:30 (structural): Immediate follow-up that summarizes the point of 3:29—John's joy is 'fulfilled' because the Bridegroom must increase and he must decrease; it completes the bridegroom/friend metaphor.
- John 3:27-28 (structural): The immediate context in which John's disciples question his status and he explains his role as 'friend of the bridegroom,' introducing the bride/bridegroom metaphor used in 3:29.
- John 1:29-34 (thematic): John the Baptist's testimony identifying Jesus and acknowledging his subordinate, rejoicing role as witness—echoes the 'friend of the bridegroom' motif and joyful recognition of the coming Messiah.
- Isaiah 62:5 (allusion): Old Testament marriage imagery: 'As the bridegroom rejoices over the bride, so shall your God rejoice over you,' paralleling the bride/bridegroom language and the theme of rejoicing.
- Song of Solomon 2:8 (verbal): The bride's cry 'the voice of my beloved! Behold, he comes…' resonates with the emphasis on rejoicing at the bridegroom's voice in John 3:29 (the motif of hearing and joyful response).
Alternative generated candidates
- 'The one who has the bride is the bridegroom; the friend of the bridegroom, who stands and listens, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete.'
- The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and listens, rejoices greatly at the bridegroom's voice; therefore this joy of mine is now complete.
John.3.30 - Details
Original Text
Morphology
- εκεινον: PRON,acc,sg,m
- δει: VERB,pres,act,ind,3,sg
- αυξανειν: VERB,pres,act,inf
- εμε: PRON,acc,sg,1
- δε: CONJ
- ελαττουσθαι: VERB,pres,mid/pass,inf
Parallels
- John 1:30 (verbal): John the Baptist's testimony that Jesus, though coming after him, ranks before him—both statements acknowledge Jesus' superiority and John's diminished role.
- John 3:31 (structural): Immediate context to 3:30: emphasizes Jesus' heavenly origin and supremacy, reinforcing why 'He must increase'.
- Galatians 2:20 (thematic): Paul's language of self-negation ('I have been crucified with Christ... Christ lives in me') parallels the motif of diminishing self so Christ may be manifested.
- Philippians 2:9-11 (thematic): The exaltation of Christ following his humility echoes the principle that Christ must be exalted (increase) and the opposite posture of self-abasement.
Alternative generated candidates
- 'He must increase; I must decrease.'
- He must increase; I must decrease.
John.3.31 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- ανωθεν: ADV
- ερχομενος: PART,pres,mid,nom,sg,m
- επανω: PREP
- παντων: ADJ,gen,pl,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- ων: PRON,gen,pl,m
- εκ: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- εκ: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- εκ: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- λαλει·ο: VERB,pres,act,ind,3,sg
- εκ: PREP
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,masc
- ερχομενος: PART,pres,mid,nom,sg,m
- επανω: PREP
- παντων: ADJ,gen,pl,m
- εστιν·: VERB,pres,act,ind,3,sg
Parallels
- John 3:27-30 (structural): Immediate context: contrasts the authority and origin of the one who comes from above with the one of the earth (John the Baptist’s testimony about Jesus).
- John 3:13 (verbal): Speaks of the unique heavenly origin and authority of the one who has come down from heaven, echoing 'he that is from above' language about Christ's heavenly origin.
- John 6:38 (thematic): Jesus declares he 'came down from heaven,' underscoring the same theme of heavenly origin and authority expressed in John 3:31.
- John 8:23 (verbal): Jesus contrasts being 'from beneath' with being 'from above,' using the same polar language of earthly versus heavenly origin and status.
- 1 Corinthians 15:47 (verbal): Paul contrasts 'the first man' as 'of the earth, earthy' and 'the second man' as 'from heaven,' a clear parallel to John 3:31's earthy/heavenly contrast.
Alternative generated candidates
- The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks from the earth. The one who comes from heaven is above all.
- He who comes from above is above all. He who is of the earth belongs to the earth and speaks of the earth. He who comes from heaven is above all.
John.3.32 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- εωρακεν: VERB,perf,act,ind,3,sg
- και: CONJ
- ηκουσεν: VERB,aor,act,ind,3,sg
- τουτο: PRON,nom,sg,n
- μαρτυρει: VERB,pres,act,ind,3,sg
- και: CONJ
- την: ART,acc,sg,f
- μαρτυριαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- ουδεις: PRON,nom,sg,m
- λαμβανει: VERB,pres,act,ind,3,sg
Parallels
- John 19:35 (verbal): Nearly identical wording — 'He who saw has borne witness, and his testimony is true,' emphasizing eyewitness testimony intended to produce belief.
- John 1:32-34 (verbal): John the Baptist's testimony about seeing the Spirit descend on Jesus; both passages highlight an eyewitness who testifies to Jesus' identity.
- 1 John 1:1-3 (thematic): Emphasizes apostolic proclamation based on what was 'seen and heard' by eyewitnesses — similar stress on verified testimony for the sake of belief and fellowship.
- John 5:31-36 (thematic): Discussion of different forms of testimony (John the Baptist, works, Father) parallels the Gospel's concern with valid testimony about Jesus' identity and mission.
- Luke 1:2 (allusion): Luke's reference to those 'from the beginning were eyewitnesses and ministers' echoes the New Testament's reliance on eyewitness testimony as the basis for proclamation.
Alternative generated candidates
- He bears witness to what he has seen and heard, and no one receives his testimony.
- He testifies to what he has seen and heard, yet no one accepts his testimony.
John.3.33 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- λαβων: PART,aor,act,nom,sg,m
- αυτου: PRON,gen,sg,m
- την: ART,acc,sg,f
- μαρτυριαν: NOUN,acc,sg,f
- εσφραγισεν: VERB,aor,act,ind,3,sg
- οτι: CONJ
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- αληθης: ADJ,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Romans 3:4 (verbal): Paul echoes the same conviction—'let God be true'—affirming God’s ultimate truthfulness as John does in stating that acceptance of the testimony confirms God is true.
- 1 John 5:9-10 (thematic): Speaks of receiving testimony and God’s testimony about the Son; a believer who receives that witness thereby affirms God’s truth—closely parallels John’s claim about receiving the testimony.
- Hebrews 6:18 (allusion): Asserts that it is impossible for God to lie, supporting John’s explicit claim that God's character is true and trustworthy.
- 2 Corinthians 1:18-20 (thematic): Paul stresses God’s faithfulness and the certainty of His 'Yes' in Christ, paralleling John’s emphasis that the testimony about Jesus demonstrates God’s truth and reliability.
Alternative generated candidates
- Whoever receives his testimony sets to himself the seal that God is true.
- Whoever receives his testimony sets his seal that God is true.
John.3.34 - Details
Original Text
Morphology
- ον: PART,pres,act,nom,sg,m
- γαρ: PART
- απεστειλεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τα: ART,acc,pl,n
- ρηματα: NOUN,acc,pl,n
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- λαλει: VERB,pres,act,ind,3,sg
- ου: PART,neg
- γαρ: PART
- εκ: PREP
- μετρου: NOUN,gen,sg,n
- διδωσιν: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
Parallels
- John 7:16-18 (verbal): Jesus insists his teaching is not his own but comes from the one who sent him—parallels 'He whom God sent speaks the words of God.'
- John 8:28 (verbal): Jesus says he does nothing on his own authority but speaks as the Father taught him, echoing the claim that the sent one speaks God's words.
- John 14:10 (verbal): 'The words I speak to you I do not speak on my own authority'—again linking Jesus' speech directly to the Father who sent him.
- Acts 10:38 (thematic): Peter describes Jesus as anointed with the Holy Spirit and power—connects with John 3:34's statement that the Spirit is given to him without measure.
- Isaiah 61:1 (allusion): The prophetic motif of the Spirit resting on and empowering the anointed one (the one sent/annointed) parallels the NT claim that God’s sent agent is endowed with the Spirit.
Alternative generated candidates
- For he whom God has sent speaks the words of God, for he gives the Spirit without measure.
- For he whom God has sent utters the words of God, for he gives the Spirit without measure.
John.3.35 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- αγαπα: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- και: CONJ
- παντα: ADJ,nom,pl,n
- δεδωκεν: VERB,perf,act,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- χειρι: NOUN,dat,sg,fem
- αυτου: PRON,gen,sg,m
Parallels
- John 5:20 (verbal): Explicitly states the same idea: 'For the Father loves the Son and shows him all things,' echoing the Father's love and disclosure to the Son.
- Matthew 11:27 (verbal): 'All things have been delivered to me by my Father' parallels 'and has given all things into his hand,' stressing the Father's bestowal of authority to the Son.
- Luke 10:22 (verbal): Combines the themes of the Father's unique relationship with the Son and the giving of all things to him ('All things have been delivered to me by my Father').
- Hebrews 2:8 (allusion): Refers to all things being put under the Son (quoting Psalm 8), thematically echoing the Father's granting of authority over all things to the Son.
- John 10:17 (thematic): Links the Father's love for the Son with the Son's obedient atoning work ('Therefore does my Father love me'), reinforcing the Father–Son love motif in John.
Alternative generated candidates
- The Father loves the Son and has given all things into his hand.
- The Father loves the Son and has given all things into his hand.
John.3.36 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- πιστευων: VERB,pres,act,part,nom,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- εχει: VERB,pres,act,ind,3,sg
- ζωην: NOUN,acc,sg,f
- αιωνιον·ο: ADJ,acc,sg,neut
- δε: CONJ
- απειθων: VERB,pres,act,ptc,nom,sg,m
- τω: ART,dat,sg,m
- υιω: NOUN,dat,sg,m
- ουκ: PART,neg
- οψεται: VERB,fut,mid,ind,3,sg
- ζωην: NOUN,acc,sg,f
- αλλ᾽η: CONJ+ART,nom,sg,f
- οργη: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- μενει: VERB,pres,act,ind,3,sg
- επ᾽αυτον: PREP+PRON,acc,sg,3,m
Parallels
- John 6:47 (verbal): Uses the same formula—'Truly, truly, I say to you, whoever believes has eternal life'—directly paralleling the promise in John 3:36.
- John 5:24 (verbal): Similar phrasing linking belief in the Son (or Jesus' word) with having eternal life and escaping judgment; closely parallels the soteriological contrast of belief and condemnation.
- John 3:18 (structural): Immediate thematic and argumentative neighbor: contrasts belief and unbelief, stating the condemnation of the unbelieving—John 3:36 restates and intensifies this contrast with the added note about God's wrath.
- 1 John 5:12 (verbal): Expresses the same theological formula in Johannine literature—'Whoever has the Son has life'—echoing John 3:36's link between possession/belief in the Son and eternal life.
- Romans 1:18 (thematic): Speaks of 'the wrath of God' revealed against ungodliness and unbelief; thematically parallels John 3:36's declaration that God's wrath remains on the one who does not believe/obey the Son.
Alternative generated candidates
- Whoever believes in the Son has eternal life; whoever does not obey the Son will not see life, but the wrath of God remains on him.
- Whoever believes in the Son has eternal life; whoever does not obey the Son will not see life, but the wrath of God remains on him.
After these things Jesus and his disciples went into the land of Judea; there he remained with them and baptized.
John also was baptizing at Aenon near Salim, because there was plenty of water there, and people kept coming and being baptized.
(For John had not yet been put in prison.)
A dispute then arose between some of John's disciples and a Jew about ceremonial washing.
They came to John and said to him, "Rabbi, the man who was with you beyond the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him."
John answered, "A person can receive nothing except what has been given him from heaven.
You yourselves bear me witness that I said, ‘I am not the Christ, but I have been sent before him.’
The bride belongs to the bridegroom; the friend of the bridegroom, standing and hearing him, rejoices greatly at the bridegroom's voice. Therefore my joy is now full.
He must increase; I must decrease.
The one who comes from above is above all. The one who is of the earth is from the earth and speaks from the earth. The one who comes from heaven is above all.
He bears witness to what he has seen and heard, yet no one receives his testimony.
Whoever receives his testimony has set his seal that God is true.
For the one whom God has sent speaks the words of God; for he gives the Spirit without measure.
The Father loves the Son and has put all things into his hand.
Whoever believes in the Son has eternal life; whoever does not believe in the Son will not see life, but the wrath of God remains on him.