KJV: And the servant abideth not in the house for ever: but the Son abideth ever.
YLT: and the servant doth not remain in the house -- to the age, the son doth remain -- to the age;
Darby: Now the bondman abides not in the house for ever: the son abides for ever.
ASV: And the bondservant abideth not in the house for ever: the son abideth for ever.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δὲ | Now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| δοῦλος | the slave |
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Parse: Noun, Nominative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| μένει | abides |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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| οἰκίᾳ | house |
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Parse: Noun, Dative Feminine Singular Root: οἰκία Sense: a house. |
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| αἰῶνα | age |
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Parse: Noun, Accusative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| υἱὸς | son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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Greek Commentary for John 8:35
There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis 21:10) and Paul‘s use of it in Galatians 4:30. We do not know that there is any reference here to Hagar and Ishmael. See also Hebrews 3:5 (Numbers 12:7) for a like contrast between Moses as servant (τεραπων therapōn) in God‘s house and Christ as Son (υιος huios) over God‘s house. [source]
A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Genesis 21:10; Galatians 4:30. House. See Hebrews 3:6; John 14:2. The elder son in the parable of the prodigal (Luke 15:29), denies his sonship by the words, “These many years do I serve thee ( δουλεύω ).” [source]
Reverse Greek Commentary Search for John 8:35
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
Or, shall not inherit. One of the key words of the Epistle. See Galatians 3:18, Galatians 3:29; Galatians 4:1, Galatians 4:7. The Greek negation is strong: shall by no means inherit. Comp. John 8:35. Lightfoot says: “The law and the gospel cannot coexist. The law must disappear before the gospel. It is scarcely possible to estimate the strength of conviction and depth of prophetic insight which this declaration implies. The apostle thus confidently sounds the death knell of Judaism at a time when one half of Christendom clung to the Mosaic law with a jealous affection little short of frenzy, and while the Judaic party seemed to be growing in influence, and was strong enough, even in the Gentile churches of his own founding, to undermine his influence and endanger his life. The truth which to us appears a truism must then have been regarded as a paradox.” [source]
On this use of ἔχειν tohave, see on John 16:22. Compare John 8:35. [source]
Lit., in this. Characteristic of John. See John 8:35; John 15:8; John 16:30; 1 John 2:5; 1 John 3:24; 1 John 4:13; 1 John 5:2; 1 John 3:16; 1 John 3:19; 1 John 4:2. The expression points to what follows, “if we keep His commandments,” yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light. [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]