Joh 7:38-39 | RWP | e4.org | He that believeth on me ( ο πιστευων εις εμε ). Nominative absolute as is not uncommon. The scripture ( η γραφη ). No precise passage can be quoted, though similar idea in several ( ; ; ; ; ; ). Chrysostom confines it to by punctuation (only the nominative absolute as the Scripture). Out of his belly shall flow rivers of living water ( ποταμο εκ της κοιλιας αυτου ρευσουσιν υδατος ζωντος ). Some ancient Western writers connect πινετω of verse with ο πιστευων in verse . By this arrangement αυτου (his) with κοιλιας is made to refer to Christ, not to the believer. Burney argues that κοιλια is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to . C.C. Torrey refers to . But the Eastern writers refer αυτου (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others ( ). It is a difficult question and Westcott finally changed his view and held αυτου to refer to Christ. Ρευσουσιν is future active indicative of ρεω , old verb, to flow, here only in the N.T.

‏ John 7:38-39

He that believeth on me ( ο πιστευων εις εμε ). Nominative absolute as is not uncommon.

The scripture ( η γραφη ). No precise passage can be quoted, though similar idea in several (Isa 55:1; 58:11; Zec 13:1; 14:8; Eze 47:1; Joe 3:18). Chrysostom confines it to Isa 28:16 by punctuation (only the nominative absolute as the Scripture).

Out of his belly shall flow rivers of living water ( ποταμο εκ της κοιλιας αυτου ρευσουσιν υδατος ζωντος ). Some ancient Western writers connect πινετω of verse 37 with ο πιστευων in verse 38. By this arrangement αυτου (his) with κοιλιας is made to refer to Christ, not to the believer. Burney argues that κοιλια is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Eze 47:1. C.C. Torrey refers to Zec 14:8. But the Eastern writers refer αυτου (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (Joh 4:14). It is a difficult question and Westcott finally changed his view and held αυτου to refer to Christ. Ρευσουσιν is future active indicative of ρεω, old verb, to flow, here only in the N.T.

Which ( ου ). Genitive by attraction of the relative ο (accusative singular object of λαμβανειν ) to the case of του πνευματος (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο because of πνευμα ) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God.

Were to receive ( εμελλον λαμβανειν ). Imperfect active of μελλω with the present active infinitive λαμβανειν, to receive, one of the three constructions with μελλω (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 ( ουπω γαρ ην πνευμα ). 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 ειμ like παρειμ (to be present) appears in Ac 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 ( οτ Ιησους ουπω εδοξασθη ). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" ( εδοξασθη, first aorist passive indicative of δοξαζω ), used later of the death of Jesus (12:16), even by Jesus himself (12:23; 13:31).