An Exegetical Study of John 8:40: The Grammatical Phenomenon of Person Agreement in Relative Clauses
This exegetical study of “John 8:40: The Grammatical Phenomenon of Person Agreement in Relative Clauses” is based on a b-greek discussion from November 23, 2004. The initial query concerned the grammatical construction in John 8:40, specifically when the relative pronoun ὃς (hos) appears to function as the subject of the verb λελάληκα (lelalēka, “I have spoken”) and ἤκουσα (ēkousa, “I heard”). The question posed was why a first-person singular verb is found in this context, given that a third-person singular verb might be expected to agree with the nominative masculine singular relative pronoun.
The main exegetical issue revolves around the agreement in person between the verb in a relative clause and its antecedent, particularly when the antecedent is a first- or second-person pronoun. In John 8:40, Jesus refers to himself as “a man” (ἄνθρωπον) and then uses a relative clause introduced by ὃς, followed by first-person singular verbs. This challenges a simplistic understanding of relative pronoun agreement, prompting an investigation into the principles of attraction of person or constructio ad sensum in Koine Greek.
Greek text (Nestle 1904):
νῦν δὲ ζητεῖτέ με ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ.
Key differences with SBLGNT (2010):
- There are no significant textual differences in John 8:40 between the Nestle 1904 edition and the SBLGNT (2010). Both critical editions present the same Greek text for this verse.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):
The critical apparatus of NA28 (Novum Testamentum Graece, 28th edition) does not indicate any significant textual variants for John 8:40 that would alter the grammatical construction under examination. The passage is textually stable across major manuscript traditions.
- ἄνθρωπον (ánthrōpon): This is the accusative singular of ἄνθρωπος, meaning “man” or “human being.” BDAG highlights its use to refer to a specific individual or, more broadly, humanity. In this context, it refers to Jesus in his human capacity. KITTEL would explore the theological implications of Jesus being referred to as ἄνθρωπος, particularly how it relates to his divine identity and the incarnation, emphasizing his true humanity.
- ὃς (hos): This is a nominative masculine singular relative pronoun, typically translated as “who” or “which.” BDAG outlines its primary function as introducing a relative clause, referring back to an antecedent and taking its gender and number from that antecedent, while its case is determined by its function within its own clause. KITTEL might discuss its role in identifying and qualifying the subject of a statement, often carrying significant theological weight in the New Testament by pointing to the identity or mission of the person described.
- λελάληκα (lelalēka): This is the first person singular perfect active indicative of λαλέω, “to speak” or “to say.” BDAG details the various applications of λαλέω, from general conversation to authoritative proclamation. The perfect tense signifies a completed action with continuing results, meaning Jesus has spoken the truth, and this truth remains established and accessible. KITTEL would delve into the concept of divine speech (logos) in Johannine theology, where Jesus’ words are presented as direct, authoritative revelation from God the Father.
- ἤκουσα (ēkousa): This is the first person singular aorist active indicative of ἀκούω, “to hear” or “to listen.” BDAG elaborates on ἀκούω as both the physical act of perceiving sound and the intellectual act of understanding or obeying. The aorist tense denotes a simple, definite past action, underscoring the specific event of Jesus receiving truth directly from God. KITTEL would explore the theological significance of “hearing” in the context of divine revelation, especially in John, where Jesus uniquely “hears” and transmits the Father’s message.
Translation Variants
The construction in John 8:40, where the relative pronoun ὃς (nominative masculine singular) refers to με (me, the first-person singular object pronoun, which is itself in apposition to ἄνθρωπον), yet the verbs λελάληκα and ἤκουσα are in the first person singular, is an example of constructio ad sensum or “attraction of person.” This grammatical phenomenon occurs when the verb in a relative clause agrees in person not with the grammatical form of the relative pronoun or its immediate antecedent, but with the actual person to whom the antecedent refers. In this instance, ἄνθρωπον (man) refers to Jesus, who is speaking in the first person. Therefore, the verbs naturally take the first person.
Rhetorically, this construction serves to strongly emphasize Jesus’ personal testimony and the direct source of his message. By stating “I have spoken… I heard,” Jesus underscores his unique relationship with God the Father and the authenticity of his claims, even while acknowledging his human form that they seek to kill. This is not a grammatical error but a deliberate choice to align the verbal agreement with the speaker’s identity, highlighting the authoritative and personal nature of the truth he proclaims.
Common English translations consistently reflect this grammatical nuance, rendering the verbs in the first person, demonstrating that English idiom also accommodates this type of agreement:
- NIV: “Now you are trying to kill me, a man who has told you the truth that I heard from God.”
- ESV: “But now you seek to kill me, a man who has told you the truth that I heard from God.”
- KJV: “But now ye seek to kill me, a man that hath told you the truth, which I have heard of God.”
- NASB: “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God.”
- NET: “But now you are trying to kill me, a man who has told you the truth that I heard from God.”
Conclusions and Translation Suggestions
The grammatical construction in John 8:40 exemplifies attraction of person, where the verbs λελάληκα and ἤκουσα agree in person with the speaker (Jesus, first person) rather than strictly with the third-person masculine singular form of the relative pronoun ὃς or its apparent grammatical antecedent ἄνθρωπον. This serves to emphasize Jesus’ personal witness to the truth received directly from God. Therefore, translations must accurately reflect this first-person agreement to preserve the intended meaning and rhetorical force.
- “But now you are seeking to kill me, a man who has spoken the truth to you, which I heard from God.”
This translation is a straightforward rendering, emphasizing the direct action of Jesus in speaking and hearing. - “Yet you are now trying to murder me—a human who declared the truth to you, truth I received from God.”
This version employs stronger verbs (“murder,” “declared,” “received”) and clarifies the appositional relationship of “a human” to “me,” underscoring the gravity of their intent and the source of the truth. - “Despite this, you seek to execute me, a man who delivered the truth to you, the very truth I obtained from God.”
This translation uses “execute” to convey the formal intent to kill and “delivered” and “obtained” to highlight the process of transmission and reception of the divine truth, reinforcing Jesus’ role as the faithful messenger.