Ralfgonie C. Burdeos

Hello, this is my grammatical and syntactical analysis of the word ἑλκύσῃ. Can you send me your comment on this to my email ..Thank you so much, I am from the Philippines The voice of the verb δύναται since it is middle means that the subject of the verb which is the pronoun οὐδεὶς (no one) is the focus of the verb. The subject indicated within the clause of which the verb δύναται appears is also the agent of the action and at the same time is also the one who experiences the action. This means that the subject who will act the ἐλθεῖν is not able to or does not have the power to come to με (me/Christ) except the condition which is stipulated in the next clause is met. Consequently, the word ἑλκύσῃ if rendered as “drag” would not give justice to the word δύναται. Since the word δύναται is in middle voice meaning the ability to come to Christ is done by the pronoun οὐδεὶς and is also the one who will experience it, then dragging would not be appropriate rendering since when someone is being dragged it is not him anymore who acts upon coming to Christ but someone else is doing it for him. Throughout the New Testament the usage of the verb ἕλκω which signifies involuntary in sense, the doer of the action does not experience or receive the result of the action. the other passages demonstrates that someone or something else becomes the receiver and experiences the action indicated by ἕλκω. However, the information that δύναται is in the middle voice means that if the condition in the next clause is met, the subject of the verb δύναται would still be the one to act and experiences the action. To meet the grammatical and syntactical sense of the word δύναται in relation to the word ἑλκύσῃ in the next clause it should have been in the passive voice not in middle voice. If rendered as “draw” which means voluntary in sense then it still falls upon the person to come to Christ by virtue of the ‘draw” of the father. This then gives grammatical justice to the middle voice of δύναται. This means that if conditional sense expressed by the particle/conjunction Ἐὰν is met then the person who being “drawn” by the father is still the one who acting and experiencing the coming to Christ. The passage highlights who has the δύναται (ability, able, power) to come to Christ. Those who can are only those who the father ἑλκύσῃ “draw.” This argument is further cemented by the preceding verbs in John 6:45 which passage also has the word ἔρχεται. Both ἀκούσας and μαθὼν which talks about the people who come to Christ are in active voice which means that the subject of these two verbs are the ones who performs, produces and experiences the actions stipulated in these two verbs. This means that the subject (the person) comes to Christ because of what he has heard (not forced to his ears) and what he has learned (not forced learning since it is not in the passive voice). If then ἑλκύσῃ is rendered as drag, then the two passages of John 6:44 and John 6:45 would be talking about two kinds of people who comes to Christ. The first being dragged which has the sense of involuntarily action coming to Christ while the other actively comes to Christ of his own accord which has the sense of voluntary action. If this is the case the word οὐδεὶς would entirely be out of place. Since it becomes grammatically inconsistent with the context to which it is found. The argument being that “nobody, no one” can come to Christ without him being “dragged” which expresses involuntary coming to Christ would then be immediately be supplanted in the next passage since it shows that a person can come to Christ himself actively not passively.