KJV: Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
YLT: Jesus answered and said to them, 'Destroy this sanctuary, and in three days I will raise it up.'
Darby: Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.
ASV: Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
| Ἀπεκρίθη | Answered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Λύσατε | Destroy |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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| ναὸν | temple |
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Parse: Noun, Accusative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
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| τοῦτον | this |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
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| τρισὶν | three |
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Parse: Adjective, Dative Feminine Plural Root: τρεῖς Sense: three. |
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| ἡμέραις | days |
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Parse: Noun, Dative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐγερῶ | I will raise up |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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Greek Commentary for John 2:19
First aorist active imperative of λυω luō to loosen or destroy. It is the permissive imperative, not a command to do it. Note also ναος naos not ιερον hieron the sanctuary, symbol of God‘s ναος naos in our hearts (1 Corinthians 3:16.). There is much confusion about this language since Jesus added: “And in three days I will raise it up” Those who heard Jesus, including the disciples till after the resurrection (John 2:22), understood the reference to be to Herod‘s temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days. [source]
Reverse Greek Commentary Search for John 2:19
The correct reading makes the adjective neuter, so that the right rendering is something greater (Rev., in margin). The reference is, of course, to Christ himself (compare Matthew 12:41, Matthew 12:42, where the neuter πλεῖον , more (so Rev., in margin), is used in the same way). Compare, also, John 2:19, where Christ speaks of his own body as a temple. The indefiniteness of the neuter gives a more solemn and impressive sense. [source]
What he had said (John 2:19) referred to the temple of his body which they were to destroy (and did) and which he would raise again in three days as he did. It was a pitiful perversion of what Jesus had said and even so the two witnesses disagreed in their misrepresentation (Mark 14:59). [source]
In Mark alone. An old Greek word. The negative form αχειροποιητον acheiropoiēton here occurs elsewhere only in 2 Corinthians 5:1; Colossians 2:11. In Hebrews 9:11 the negative ου ou is used with the positive form. It is possible that a real λογιον logion of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds Mark 14:59 (not in Matthew). “And not even so did their witness agree together,” repeating the point of Mark 14:57. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: “He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new.” But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in John 2:19, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time. [source]
Rev., more correctly, was raised. The same verb as in John 2:19, John 2:20. [source]
The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that, with an ellipsis, is common in John. See John 1:8, John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19. [source]
Literally, loosened. Wyc., undone. The word is characteristic of John. He uses it of the destruction of the temple (John 2:19); the breaking of the Sabbath (John 5:18); the violation of the law (John 7:23); the destruction of Satan's works (1 John 3:8), besides elsewhere in the physical sense. [source]
As already shown (John 7:4; John 8:26; John 10:24, John 10:39; John 16:25, John 16:29. See John 7:4 for same contrast between εν παρρησιαι en parrēsiāi and εν κρυπτωι en kruptōi I ever taught Constative aorist active indicative. For the temple teaching see John 2:19; John 7:14, John 7:28; John 8:20, John 19:23; Mark 14:49 and John 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John 3) and the woman of Samaria (John 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless. [source]
First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
“The both” (Jew and Gentile). Jesus had said “other sheep I have which are not of this fold” (John 10:16). One (εν hen) is neuter singular (oneness, unity, identity) as in Galatians 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. Brake down the middle wall of partition “Having loosened (first aorist active participle of λυω luō see note on John 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts 21:28). [source]
“Having loosened (first aorist active participle of λυω luō see note on John 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts 21:28). [source]
Not certain whether οτι hoti here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of εκ ek and πανουκουδεν pān- ouk = ouden (no) as in 1 John 2:19. [source]
Condition of third class with εαν ean and first aorist passive subjunctive as in 1 John 2:19; Colossians 3:3. A clear reference to the second coming of Christ which may be at any time.That we have boldness (ινα σχωμεν παρρησιαν hina schōmen parrēsian). Purpose clause with ινα hina and the ingressive second aorist active subjunctive of εχω echō “that we may get boldness.”And not be ashamed Likewise negative purpose (after John‘s fashion) with μη mē and the first aorist passive subjunctive of αισχυνω aischunō to put to shame.Before him (απ αυτου ap' autou). “From him,” as if shrinking away from Christ in guilty surprise. See 2 Thessalonians 1:9 for this use of απο apo (from the face of the Lord). [source]
According to current Hebraistic idiom = μενουσαν oudeis as in 1 John 2:19, 1 John 2:21.Abiding (μενω menousan). Present active feminine accusative predicate participle of menō “a continuous power and a communicated gift” (Westcott). [source]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Second aorist active indicative of εχερχομαι exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες hoi mē homologountes). “The ones not confessing” (μη mē regular negative with the participle). The articular participle describes the deceivers (πλανοι planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]