Lexicon

Jesus

Ἰησοῦς

(Iēsous)

Noun - Nominative Masculine Singular



Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

answered,

Λέγει

(Legei)

Verb - Present Indicative Active - 3rd Person Singular



(a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“I

Ἐγώ

(Egō)

Personal / Possessive Pronoun - Nominative 1st Person Singular



I, the first-person pronoun. A primary pronoun of the first person I.

am

εἰμι

(eimi)

Verb - Present Indicative Active - 1st Person Singular



I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

the

ἡ

(hē)

Article - Nominative Feminine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

way,

ὁδὸς

(hodos)

Noun - Nominative Feminine Singular



A way, road, journey, path. Apparently a primary word; a road; by implication, a progress; figuratively, a mode or means.

the

ἡ

(hē)

Article - Nominative Feminine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

truth,

ἀλήθεια

(alētheia)

Noun - Nominative Feminine Singular



From alethes; truth.

and

καὶ

(kai)

Conjunction



And, even, also, namely.

the

ἡ

(hē)

Article - Nominative Feminine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

life.

ζωή

(zōē)

Noun - Nominative Feminine Singular



Life, both of physical (present) and of spiritual (particularly future) existence. From zao; life.

No one

οὐδεὶς

(oudeis)

Adjective - Nominative Masculine Singular



No one, none, nothing.

comes

ἔρχεται

(erchetai)

Verb - Present Indicative Middle or Passive - 3rd Person Singular



To come, go.

to

πρὸς

(pros)

Preposition



To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the

τὸν

(ton)

Article - Accusative Masculine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father

Πατέρα

(Patera)

Noun - Accusative Masculine Singular



Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

except

εἰ

(ei)

Conjunction



If. A primary particle of conditionality; if, whether, that, etc.

through

δι’

(di’)

Preposition



A primary preposition denoting the channel of an act; through.

Me.

ἐμοῦ

(emou)

Personal / Possessive Pronoun - Genitive 1st Person Singular



I, the first-person pronoun. A primary pronoun of the first person I.

I am the way.

(6)--The pronoun is emphatic. "I, and none besides Me." "The way" is again made prominent, reversing the order which Thomas had used. He and He only is the means through which men can approach to the Father. (Comp. Notes on John 1:18 , and on 1Timothy 2:5 .)

The truth, and the life.--Better, and the Truth, and the Life. The thought of His being the Way through which men come to the Father is the reverse side of the thought, that in Him the Father is revealed to men, that He is Himself the Eternal Truth, that He is Himself the Source of eternal life. (Comp. John 1:14; John 1:17; John 6:50-51; John 11:25-26.) Had they known what His earlier words meant, they would have had other than temporal and local thoughts of the Father's house, and would have known Him to be the Way.

No man cometh unto the Father, but by me.--This was the answer to the doubt of Thomas. This was the true "whither" which they knew not. The thought of heaven is not of a place far above, or of a time far before, but of a state now and hereafter. To receive the Truth and the Life revealed in the presence of the Son is to come to the Father by the only Way. To be with the Father is home. (Comp. Notes on John 1:18; John 3:13.)

Verses 6, 7.

Jesus saith to him, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by me. If ye had learned to know me, ye would have

known

my Father also: from henceforward ye know

him, and

ye have seen him

whither

whither no one cometh unto the Father

but

except through me







(1)







(2)

i.e.







(3)

past

present

future

way

the Truth itself

thought

yea

Amen







(1)







(2)







(3)







(4)

He is

life eternal

ἀπάρτι

- henceforward

you do

know him

γινώσκετε

ye have seen him

ἐωράκατε

ἀπάρτι

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(absolutely)(by personal experience)(or, perhaps, even). The whole sentence must be taken together. Theof Christ is obvious enough, and throws consequent illumination upon the way thither. "The Father's house" is the. Christ explicitly saysthat the entire goal of this wondrous way of his is the Father himself. From the Father he came, to the Father he was moving, not for his own sake only, but also as King Messiah for all his subjects. He suggeststhat mankind generally, as well as his disciples, are anxious to find their way to the Father's house, to the Father's heart,to resting and rejoicing in God, and satisfaction in their entire conception of him and relation to him.He declares post-lively that this idea of God as Father, this approach to God for every man, is through him - through what he is and what he is doing and has so often described, for them. True, lie had said, in John 6:37, 44 , that the Father gave to him and drew towards him those who came to him. A fatherly monition and inward working of grace opened men's eyes in Christ to the mystery of true human son-ship of the eternal Father. The statement of this verse supplements the former utterance. They may best understand the way he is taking when they grasp the fact that he is going to the Father to prepare a place for them, and so he becomes "the Way, the Truth, the Life," for all who are coming after him, "following him afterwards" to the Father. Grotius sums up this great saying by regarding Christ as "the Exemplum, Doctor, et Dater vitro eternae;" Luther speaks of it as referring to the, and; Calvin, as "the Principium, Medium, et Finis;" and Augustine "vera vitae Via;" but each term means more than this. Theof approach to God is constituted by his simply being the incarnate Logos, by his revealing the mind and nature of God, by his laying down his life for the sheep that he might take it again. In doing this he supplies the method-and motive of holy living. It is not easy to say why our Lord should have added "the Truth and the Life." Maldonatus exclaimed, "Si Christus minus fuisset in respondendo liberalis, minus nobis in hujus loci interpretatione laborandum esset." The two further terms used by himself are probably introduced to throw light upon the way to the Father. Thus there are numerous assurances that he is, that is, the adequate and sufficient expression of Divine. "All the promises of God are[i.e. are uttered] and[i.e. confirmed] in him." He is the absolute Truthabout God's nature;the perfect Exponent of God's idea of humanity;the Light of the world;the Expression of the reality touching the relations between moral beings and God - all the relations, not only those of saints and holy angels, but those of rebels and sinners, whose destiny he has taken upon himself.the Way because he is the whole Truth about God and man and concerning the way to the Father. More than this, and because of this, he adds, "I am the Life" -"the," the Possessor, Author, Captain, Giver, and Prince of life - the life in the heart of man that can never die; the occasion, germ, condition, and force of the new lath. It were impossible to imagine higher claim. But he leaves his hearers without any doubt as to his personal and conscious identification of himself with the Father. Hitherto he had not so clearly unveiled himself as in that which he has here said and is now doing. Hence his nearest and dearest only partially knew him. If they had seen all they might have seen, they would have seen the Father also. Then, as though he would close all aperture to doubt about the glory involved in his humiliation, and the way in which his human life had revealed the Father, he saysthis must be a fact of your consciousness, thatlearn and come toby personal experience (); and as a matter of fact). Possibly in the, involving the notion of a period rather than a moment, the Lord was including the full revelation of the glory of self-sacrificial love given alike in his death and resurrection. And the important thought is suggested that neither the knowledge of God can ever be complete, nor the vision either. Is Thomas answered or no? He is silent, and perhaps is pondering the words, which will lead him, before long, notwithstanding his doubts, to make the grandest confession contained in the entire Gospel, the answer of convinced though once skeptical humanity to the question, "Whom say ye that I am?" The other apostles feel that Christ's words have met the mystic vague fear of Thomas, and that "henceforward" they all belong with Christ to the Father's house. They would go to the Father, and at the right time dwell in the place prepared for them; but how can they be said to know and have seen the Father already - to have passed into the light or received the beatific vision?Alphabetical: am and answered but comes except Father him I Jesus life me No one said the through to truth way