KJV: And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
YLT: and to those selling the doves he said, 'Take these things hence; make not the house of my Father a house of merchandise.'
Darby: and said to the sellers of doves, Take these things hence; make not my Father's house a house of merchandise.
ASV: and to them that sold the doves he said, Take these things hence; make not my Father's house a house of merchandise.
| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τὰς | - |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| περιστερὰς | doves |
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Parse: Noun, Accusative Feminine Plural Root: περιστερά Sense: a dove. |
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| πωλοῦσιν | selling |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: πωλέω Sense: to barter, to sell. |
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| εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Ἄρατε | Take |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: αἴρω Sense: to raise up, elevate, lift up. |
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| ταῦτα | these things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| ἐντεῦθεν | from here |
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Parse: Adverb Root: ἔνθεν Sense: from this place, hence. |
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| ποιεῖτε | make |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: ποιέω Sense: to make. |
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| οἶκον | house |
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Parse: Noun, Accusative Masculine Singular Root: οἶκος Sense: a house. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| οἶκον | a house |
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Parse: Noun, Accusative Masculine Singular Root: οἶκος Sense: a house. |
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| ἐμπορίου | of trade |
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Parse: Noun, Genitive Neuter Singular Root: ἐμπόριον Sense: a place were trade is carried on, esp. a seaport. |
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Greek Commentary for John 2:16
First aorist active imperative of αιρω airō Probably the doves were in baskets or cages and so had to be taken out by the traders. Make not my Father‘s house a house of merchandise “Stop making,” it means, μη mē and the present active imperative. They had made it a market-house Note the clear-cut Messianic claim here (My Father as in Luke 2:49). Jerome says: “A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face.” [source]
See on Father's business, Luke 2:49, and compare Matthew 23:38, where Jesus speaks of the temple as your house. The people had made God's house their own. [source]
Only here in the New Testament. The Synoptists say a den of robbers. [source]
Reverse Greek Commentary Search for John 2:16
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
This Jesus says calmly, passing by the reference to the Samaritans as beneath notice. My Father As in John 2:16. He is not mad in claiming to honour God (cf. John 7:18). They were insulting the Father in insulting him (cf. John 5:23). On ατιμαζω atimazō (α a privative and τιμαω timaō to dishonour) see Luke 20:11. [source]
Another relative clause with the antecedent Recitative οτι hoti again before direct quotation. Because I said Causal use of οτι hoti and regular form ειπον eipon (cf. ειπα eipa in John 10:34). I am the Son of God Direct quotation again after ειπον eipon This Jesus had implied long before as in John 2:16 (my Father) and had said in John 5:18-30 (the Father, the Son), in John 9:35 in some MSS., and virtually in John 10:30. They will make this charge against Jesus before Pilate (John 19:7). Jesus does not use the article here with υιος huios perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Hebrews 1:2. There is no answer to this question with its arguments. [source]
Frequent in Paul, and usually in a bad sense; but see Philemon 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit. [source]
Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, “the flesh with its passions and lusts” (Galatians 5:24; compare 1 John 2:16). See on Colossians 1:24. For the distinction between σῶμα bodyand σάρξ fleshsee on flesh, Romans 7:5, sec. 3. [source]
See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Old adjective from σωτηρ sōtēr (Saviour), here alone in N.T. except το σωτηριον to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Only here and 1 John 2:16. The kindred word ἀλαζών , a boaster, is derived from ἄλη , a wandering orroaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but ἀλαζονεία is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting. [source]
Old word for braggart talk (from αλαζονευομαι alazoneuomai to act the αλαζων alazōn empty boaster Romans 1:30), common in Aristophanes, in N.T. only here and 1 John 2:16. [source]
Instrumental case. Πλαστος Plastos is verbal adjective (from πλασσω plassō to mould as from clay, for which see Romans 9:20), here only in N.T. “With forged words.” See sample in 2 Peter 3:4.Shall make merchandise of you (υμας εμπορευσονται humas emporeusontai). Future middle of εμπορευομαι emporeuomai (from εμπορος emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (John 2:16, market house).Whose sentence “For whom (dative case) the sentence” (verdict, not process κρισις krisis).Now from of old (εκπαλαι ekpalai). Late and common compound adverb, in N.T. only here and 2 Peter 3:5.Lingereth not “Is not idle,” old verb, αργεω argeō (from αργος argos not working, alpha privative and εργον ergon), here only in N.T.Slumbereth not (ου νυσταζει ou nustazei). Old and common verb (from νυω nuō to nod), in N.T. only here and Matthew 25:5. Note απωλεια apōleia (destruction) three times in 2 Peter 2:1-3. [source]
Future middle of εμπορευομαι emporeuomai (from εμπορος emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (John 2:16, market house). [source]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29. [source]
Indefinite relative clause with modal αν an with ος hos and the present active subjunctive of εχω echō world‘s goods “The living or livelihood (not ζωη zōē the principle of life, and see 1 John 2:16 for βιος bios) of the world” (not in the sense of evil or wicked, but simply this mundane sphere). [source]
Old word for one on a journey for trade (from εν πορος enεμποριον poros), like drummers, in N.T. only Matthew 13:45; Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23. Like εμπορευομαι emporion (John 2:16) and επλουτησαν emporeuomai (James 4:13). [source]
Perfect active third personal of πιπτω piptō for usual πεπτωκασι peptōkasi Some MSS. read πεπωκαν pepōkan (have drunk), from πινω pinō like the metaphor in Revelation 14:8, Revelation 14:10; Revelation 16:19; Revelation 17:2. See Revelation 17:2 for the same charge about the kings of the earth.The merchants of the earth (οι εμποροι της γης hoi emporoi tēs gēs). Old word for one on a journey for trade (from εν πορος enεμποριον poros), like drummers, in N.T. only Matthew 13:45; Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23. Like εμπορευομαι emporion (John 2:16) and επλουτησαν emporeuomai (James 4:13).Waxed rich First ingressive aorist active indicative of του στρηνους αυτης plouteō to be rich (cf. Revelation 3:17). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich.Of her wantonness (στρηνιαω tou strēnous autēs). Late word for arrogance, luxury, here alone in N.T. See strēniaō in Revelation 18:7, Revelation 18:9, to live wantonly. [source]