The Meaning of John 8:1 Explained

John 8:1

KJV: Jesus went unto the mount of Olives.

YLT: And at dawn he came again to the temple,

Darby: But Jesus went to the mount of Olives.

ASV: but Jesus went unto the mount of Olives.

KJV Reverse Interlinear

<1161> Jesus  went  unto  the mount  of Olives. 

What does John 8:1 Mean?

Study Notes

Jesus
John 7:53 to John 8:11 ; is not found in some of the most ancient manuscripts. Augustine declares that it was stricken from many copies of the sacred story because of a prudish fear that it might teach immorality! But the immediate context John 7:12-46 beginning with Christ's declaration, "I am the light of the world." seems clearly to have its occasion in the conviction wrought in the hearts of the Pharisees, as recorded in; John 8:9 ; as also, it explains the peculiar virulence of the Pharisee's words ( John 7:41 ).

Verse Meaning

The introductory "But" (Gr. de) is only mild and contrasts Jesus" action with that of most people in the temple courtyard. Some scholars have noted that Jesus spent His nights somewhere on the Mount of Olives during His final Passover celebration ( Luke 21:37), but there is no evidence that He did so at other times. [1] However silence is never a strong argument. Jesus may have stayed there on His other visits to Jerusalem without the evangelists noting it.

Context Summary

John 8:1-11 - The Accusers Self-Condemned
This passage has been the subject of much controversy, but there is no possibility of accounting for it except on the supposition that this incident really took place. It reveals in our Lord's character such tenderness, wisdom, hatred of sin, and insight into the heart of man, that it is impossible to suppose that any evangelist could have invented the story.
The sinner's way of treating sin is to regard it as "a case" for curious speculation, and an opportunity for contrasting with it the immaculate virtue of the accusers. They take prurient pleasure in enumerating the terrible details, but give no sign of pity or shame for the sinner. The Law's way of treating sin is to stone. The executioner shows no mercy. The offender falls beneath the Law's curse and penalty. The Savior's way of treating sin is to forgive. In that bowed head and hidden face, John 8:10, we learn how much sin costs Him. But it is easy to hear His words of forgiveness, and to go forth from His presence with the assurance that "there is now no condemnation to them that are in Christ Jesus;" but we shall never know how much sin has cost Him, whom it crucifies afresh. That silent, averted gaze has made men bow their heads and beat upon their breasts. [source]

Chapter Summary: John 8

1  Jesus delivers the woman taken in adultery
12  He declares himself the light of the world, and justifies his doctrine;
31  promises freedom to those who believe;
33  answers the Jews who boasted of Abraham;
48  answers their reviling, by showing his authority and dignity;
59  and slips away from those who would stone him

Greek Commentary for John 8:1

But Jesus went [Ιησους δε επορευτη]
Same deponent use of πορευομαι — poreuomai as in John 7:53 and in contrast to the Sanhedrin‘s conduct, though it seems “pointless” (Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus. [source]

Reverse Greek Commentary Search for John 8:1

Luke 21:28 Look up [ανακυπσατε]
First aorist active imperative of ανακυπτω — anakuptō to raise up. Here of the soul as in John 8:7, John 8:10, but in Luke 13:11 of the body. These the only N.T. examples of this common verb. [source]
John 9:5 The light []
See on John 8:12. The article is wanting. Westcott says, “Christ is 'light to the world,' as well as 'the one Light of the world.' The character is unchangeable, but the display of the character varies with the occasion.” [source]
John 9:29 Whence he is []
Compare John 7:27; John 8:14. [source]
John 8:29 Alone []
See John 8:16. [source]
John 8:12 The light of the world [τὸ φῶς τοῦ κόσμου]
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]
John 6:35 I am the bread of life []
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. [source]
John 5:35 A burning and shining light [ὁ λύχνος ὁ καιόμενος καὶ φαίνων]
Rev., correctly, the lamp that burneth and shineth. Λύχνος , lamp, as contrasted with the light ( φῶς ). See John 1:5, John 1:7, John 1:8, John 1:9; and compare John 8:12; John 9:5; John 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed. [source]
John 4:22 Ye know not what [ὁ οὐκ οἴδατε]
Literally, what ye know not. Rev., rightly, that which ye know not. Compare Acts 17:23, where the correct reading is ὃ , what, instead of ὃν , whom: “what therefore ye worship in ignorance.” This worship of the unknown is common to vulgar ignorance and to philosophic culture; to the Samaritan woman, and to the Athenian philosophers. Compare John 7:28; John 8:19, John 8:27. The neuter expresses the unreal and impersonal character of the Samaritan worship. As the Samaritans received the Pentateuch only, they were ignorant of the later and larger revelation of God, as contained especially in the prophetic writings, and of the Messianic hope, as developed among the Jews. They had preserved only the abstract notion of God. [source]
John 4:21 The Father []
This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
John 3:6 Of the flesh [ἐκ τῆς σαρκὸς]
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]
John 3:19 Darkness [τὸ σκότος]
See on John 1:5. Rev., correctly, the darkness. John employs this word only here and 1 John 1:6. His usual term is σκοτία (John 1:5; John 8:12; 1 John 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light. [source]
John 15:9 In my love [ἐν τῇ ἀγάπῃ τῇ ἐμῇ]
Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27). [source]
John 12:47 Came [ἦλθον]
The aorist tense, pointing to the purpose of the coming, as I am come (John 12:46) to the result. Compare John 8:14; John 9:39; John 10:10; John 12:27, John 12:47; John 15:22. Both tenses are found in John 8:42; John 16:28. [source]
John 12:45 Abide in darkness []
The phrase occurs only here. Compare 1 John 2:9, 1 John 2:11; also John 8:12; John 12:35. [source]
John 2:24 Because He knew [διὰ τὸ αὐτὸν γινώσκειν]
Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
John 1:9 TRUE [ἀληθινὸν]
Wyc., very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1 John 2:8, and is almost confined to the writings of John. A different word, ἀληθής , also rendered true, occurs at John 3:33; John 5:31; John 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols. In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή , as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Hebrews 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: “the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before.”“Our little systems have their day;They have their day and cease to be: They are but broken lights of Thee,-DIVIDER-
And Thou, O Lord, art more than they.”Tennyson, In Memoriam. [source]

John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 1:43 Follow [ἀκολούθει]
Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20, Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's “Count Robert of Paris.” [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 11:10 But if a man walk in the night [εαν δε τις περιπατηι εν τηι νυκτι]
Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in John 12:35 (1 John 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. In him Spiritual darkness, the worst of all (cf. Matthew 6:23; John 8:12). Man has the capacity for light, but is not the source of light. “By the application of this principle Christianity is distinguished from Neo-Platonism” (Westcott). [source]
John 12:46 I am come a light [Εγω πως εληλυτα]
As in John 3:19; John 9:5; John 8:12; John 12:35. Final clause (negative) also here (ινα μη μεινηι — hina mē meinēi first aorist active subjunctive) as in John 12:35. Light dispels darkness. [source]
John 12:47 If any one [εαν τις]
Third-class condition with εαν — ean and first aorist active subjunctive Purpose clause again (cf. ινα κρινω — hina krinō just before) with ινα — hina and first aorist active of sōzō Exaggerated contrast again, “not so much to judge, but also to save.” See John 3:17 for same contrast. And yet Jesus does judge the world inevitably (John 8:15.; John 9:39), but his primary purpose is to save the world (John 3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew 7:24, Matthew 7:26) and also Luke 11:28. [source]
John 14:6 I am the way, and the truth, and the life [Εγω ειμι η οδος και η αλητεια και η ζωη]
Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself “the life” to Martha (John 11:25) and “the door” to the Pharisees (John 10:7) and “the light of the world” (John 8:12). He spoke “the way of God in truth” (Mark 12:14). He is the way to God and the only way (John 14:6), the personification of truth, the centre of life. Except by me There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (John 1:1, John 1:14, John 1:18), they are necessarily true. [source]
John 1:4 In him was life [εν αυτωι ζωη ην]
That which has come into being (John 1:3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτισται — ektistai (stands created) in Colossians 1:16. This is also the claim of Jesus to Martha (John 11:25). This is the idea in Hebrews 1:3 “bearing (upholding) the all things by the word of his power.” Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη — zōē means spiritual life, but here the term is unlimited and includes all life; only it is not βιος — bios (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν — estin here instead of ην — ēn to bring out clearly the timelessness of this phrase of the work of the Λογος — Logos And the life was the light of men Here the article with both ζωη — zōē and πως — phōs makes them interchangeable. “The light was the life of men” is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (των αντρωπον — tōn anthrōpon generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation. [source]
John 10:34 Is it not written? [ουκ εστιν γεγραμμενον]
Periphrastic perfect passive indicative of γραπω — graphō (as in John 2:17) in place of the usual γεγραπται — gegraptai “Does it not stand written?” In your law From Psalm 82:6. The term νομος — nomos (law) applying here to the entire O.T. as in John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. Aleph D Syr-sin. omit υμων — humōn but needlessly. We have it already so from Jesus in John 8:17. They posed as the special custodians of the O.T. I said Recitative οτι — hoti before a direct quotation like our quotation marks. Ειπα — Eipa is a late second aorist form of indicative with -α — a instead of -ον — on Ye are gods Another direct quotation after ειπα — eipa but without οτι — hoti The judges of Israel abused their office and God is represented in Psalm 82:6 as calling them “gods” (τεοι — theoi elohim) because they were God‘s representatives. See the same use of elohim in Exodus 21:6; Exodus 22:9, Exodus 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way. [source]
John 11:9 In the day [της ημερας]
Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in John 9:4. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his “hour” which has not yet come. Jesus has courage to face his enemies again to do the Father‘s will about Lazarus. If a man walk in the day Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See John 8:12 for the contrast between walking in the light and in the dark. He stumbleth not He does not cut (or bump) against this or that obstacle, for he can see. Κοπτω — Koptō is to cut and pros, against. [source]
John 12:35 Yet a little while is the light among you [ετι μικρον χρονον το πως εν υμιν εστιν]
Χρονον — Chronon is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (John 8:12) and urges that they take advantage of their privilege “while ye have the light” That darkness overtake you not Purpose (negative) with ινα μη — hina mē and second aorist active subjunctive of καταλαμβανω — katalambanō See this verb in John 1:5. In 1 Thessalonians 5:4 this verb occurs with ημερα — hēmera (day) overtaking one like a thief. Knoweth not whither he goeth See John 11:10 for this idea and the same language in 1 John 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers. [source]
John 15:25 But this cometh to pass [αλλ]
Ellipsis in the Greek (no verb), as in John 9:3; John 13:18. In their law Cf. John 8:17; John 10:34 for this standpoint. “Law” The hatred of the Jews toward Jesus the promised Messiah (John 1:11) is “part of the mysterious purpose of God” (Bernard) as shown by ινα πληρωτηι — hina plērōthēi (first aorist passive subjunctive of πληροω — plēroō to fulfill). Without a cause Adverbial accusative of δωρεα — dōrea from διδωμι — didōmi gratuitously, then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Galatians 2:21. [source]
John 5:32 Another [αλλος]
The Father, not the Baptist who is mentioned in John 5:33. This continual witness of the Father (ο μαρτυρων — ho marturōn who is bearing witness, and μαρτυρει — marturei present active indicative) is mentioned again in John 5:36-38 as in John 8:17. [source]
John 7:28 And I am not come of myself [και απ εμαυτου ουκ εληλυτα]
Και — Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
John 7:33 Yet a little while [ετι χρονον μικρον]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:33 I go unto him that sent me [υπαγω προς τον πεμπσαντα με]
See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 12:36 Believe in the light [πιστευετε εις το πως]
That is, “believe in me as the Messiah” (John 8:12; John 9:5). That ye may become sons of light Purpose clause with ινα — hina and second aorist subject of γινομαι — ginomai to become. They were not “sons of light,” a Hebrew idiom (cf. John 17:12; Luke 16:8 with the contrast), an idiom used by Paul in 1 Thessalonians 5:5; Ephesians 5:8. It is equivalent to “enlightened men” (Bernard) and Jesus called his disciples the light of the world (Matthew 5:14). Hid himself from them Second aorist passive indicative of κρυπτω — kruptō late form (in lxx) for old εκρυπη — ekruphē “was hidden from them,” as in John 8:59. This part of John 12:36 begins a new paragraph. [source]
John 15:1 The true vine [η αμπελος η αλητινη]
“The vine the genuine.” Assuming that the Lord‘s Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by “the fruit of the vine” (Mark 14:25; Matthew 26:29). Αμπελος — Ampelos in the papyri (Moulton and Milligan‘s Vocabulary) is sometimes used in the sense of ο γεωργος — ampelōn (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, John 8:12; the door, John 10:7; the shepherd, John 10:11; the vine, John 15:1). The vine was common in Palestine. See Psalm 80:8. “On the Maccabean coinage Israel was represented by a vine” (Dods). Jesus is the genuine Messianic vine. The husbandman (τεου γεωργιον — ho geōrgos) as in Mark 12:1; James 5:7; 2 Timothy 2:6. cf. 1 Corinthians 3:9, theou geōrgion (God‘s field). [source]
John 18:37 Art thou a king then? [ουκουν βασιλευς ει συ]
Compound of ουκ — ouk and ουν — oun and is clearly ironical expecting an affirmative answer, only here in the N.T., and in lxx only in A text in 2Kings 5:23. Thou sayest that In Matthew 27:11; Mark 15:2; Luke 23:3, συ λεγεις — su legeis clearly means “yes,” as συ ειπας — su eipas (thou saidst) does in Matthew 26:64 (= “I am,” εγω ειμι — egō eimi in Mark 14:62). Hence here οτι — hoti had best be taken to mean “because”: “Yes, because I am a king.” Have I been born Perfect passive indicative of γενναω — gennaō The Incarnation was for this purpose. Note repetition of εις τουτο — eis touto (for this purpose), explained by ινα μαρτυρησω τηι αλητειαι — hina marturēsō tēi alētheiāi (that I may bear witness to the truth), ινα — hina with first aorist active subjunctive of μαρτυρεω — martureō Paul (1 Timothy 6:13) alludes to this good confession when Christ bore witness (μαρτυρησαντος — marturēsantos) before Pilate. Jesus bore such witness always (John 3:11, John 3:32; John 7:7; John 8:14; Revelation 1:5). [source]
John 3:19 And this is the judgment [αυτη δε εστιν η κρισις]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος — erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα — to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος — hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
John 5:14 Findeth him [ευρισκει αυτον]
Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι — mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι — ginomai Χειρον — Cheiron is comparative of κακος — kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]
John 8:11 No man, Lord [Ουδεισ Κυριε]
“No one, Sir.” She makes no excuse for her sin. Does she recognize Jesus as “Lord”? Neither do I condemn thee (απο του νυν μηκετι αμαρτανε — Oude egō se katakrinō). Jesus does not condone her sin. See John 8:15 for “I do not judge (condemn) any one.” But he does give the poor woman another chance. Henceforth sin no more (apo tou nun mēketi hamartane). See also John 5:14 where this same language is used to the impotent man. It literally means (prohibition with present active imperative): “Henceforth no longer go on sinning.” One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved. [source]
John 8:16 Yea and if I judge [και εαν κρινω δε εγω]
“And even if I pass judgment.” Condition of third class again. True (ale4thine4). See John 1:9 for αλητινος — alēthinos genuine, soundly based (cf. δικαια — dikaia in John 5:30), “satisfying our perfect conception” (Westcott), not merely true For I am not alone Jesus now takes up the technical criticism in John 8:13 after justifying his right to speak concerning himself. But I and the Father that sent me See John 16:32 for a like statement about the Father being with Christ. It is not certain that πατηρ — patēr is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in John 7:18, John 7:33. Jesus gives the Father as the second witness. [source]
John 8:18 The Father [ο πατηρ]
Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defense of his claim to be the Light of the World (John 8:12). [source]
John 8:26 I have many things to speak and to judge concerning you [πολλα εχω περι υμων λαλειν και κρινειν]
Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. John 8:16). Whatever they think of Jesus the Father who sent him is true They cannot evade responsibility for the message heard. So Jesus goes on speaking it from the Father. [source]
John 5:31 If I bear witness of myself [Εαν εγω μαρτυρω περι εμαυτου]
Condition of third class, undetermined with prospect of determination The emphasis is on εγω — egō (I alone with no other witness). Is not true In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deuteronomy 19:15 and the allusion to it by Jesus in Matthew 18:16. See also 2 Corinthians 13:1; 1 Timothy 5:19. And yet in John 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (John 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, John 5:32, John 5:37), the witness of the Baptist (John 5:33), the witness of the works of Jesus (John 5:36), the witness of the Scriptures (John 5:39), the witness of Moses in particular (John 5:45). [source]
John 5:35 He [εκεινος]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην — ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας — Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος — luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω — kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω — thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι — agalliaomai late word for αγαλλομαι — agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν — pros hōran) when they turned against him. [source]
John 5:36 But the witness which I have is greater than that of John [Εγω δε εχω την μαρτυριαν μειζω του Ιωανου]
Literally, “But I have the witness greater than John‘s.” Μειζω — Meizō Final clause with ινα — hina and first aorist active subjunctive of τελειοω — teleioō the same idiom in John 4:34. Jesus felt keenly the task laid on him by the Father (cf. John 3:35) and claimed at the end that he had performed it (John 17:4; John 19:30). Jesus held that the highest form of faith did not require these “works” The very works “The works themselves,” repeating τα εργα — ta erga just before for vernacular emphasis. Hath sent me Perfect active indicative of αποστελλω — apostellō the permanence of the mission. Cf. John 3:17. The continuance of the witness is emphasized in John 5:32; John 8:18. [source]
John 6:35 I am the bread of life [Εγω ειμι ο αρτος της ζωης]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος — theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με — ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε — pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε — pōpote (John 1:18) added. [source]
John 8:29 Is with me [μετ εμου εστιν]
The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (John 8:16) and will expand in John 17:21-26. He hath not left me alone First aorist active indicative of απιημι — aphiēmi “He did not leave me alone.” However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark 6:46; Matthew 14:23; John 6:15). That are pleasing to him This old verbal adjective, from αρεσκω — areskō to please, in N.T. only here, Acts 6:4; Acts 12:3; 1 John 3:22. The joy of Jesus was in doing the will of the Father who sent him (John 4:34). [source]
John 9:29 We know that God hath spoken unto Moses [ημεις οιδαμεν οτι Μωυσει λελαληκεν ο τεος]
Perfect active indicative of λαλεω — laleō so still on record. See Exodus 33:11. For λαλεω — laleō used of God speaking see Hebrews 1:1. They are proud to be disciples of Moses. But as for this man, we do not know whence he is “This fellow” they mean by “τουτον — touton ” in emphatic position, we do not even know whence he is. Some of the people did (John 7:27), but in the higher sense none of the Jews knew (John 8:14). These Pharisees neither knew nor cared. [source]
John 7:6 My time is not yet come [ο καιρος ο εμος ουπω παρεστιν]
Only use with John 7:8 of καιρος — kairos in this Gospel, elsewhere χρονος — chronos (John 5:6) or more often ωρα — hōra (John 2:4) “the predestined hour” (Bernard). Here καιρος — kairos is the fitting or proper occasion for Christ‘s manifesting himself publicly to the authorities as Messiah as in John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29, John 7:33; John 8:12, John 8:28, John 8:38, John 8:42, John 8:58). Παρεστιν — Parestin is present active indicative of παρειμι — pareimi old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them. [source]
John 7:30 They sought therefore [εζητουν ουν]
Imperfect active of ζητεω — zēteō inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). To take him First aorist active infinitive, Doric form from πιαζω — piazō from the usual πιεζω — piezō occasionally so in the papyri, but πιαζω — piazō always in N.T. except Luke 6:38. And Here = “but.” Laid his hand Second aorist active indicative of επιβαλλω — epiballō to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew 26:50). See repetition in John 7:44. His hour In John 13:1 we read that “the hour” had come, but that was “not yet” “John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course” (Bernard), as in John 2:4; John 7:6, John 7:8; John 8:10; John 10:39; John 13:1, etc. Was not yet come Past perfect active of ερχομαι — erchomai as John looks back on the story. [source]
John 8:12 Again therefore [παλιν ουν]
This language fits in better with John 7:52 than with John 8:11. Just suppose Jesus is in the temple on the following day. Unto them The Pharisees and crowds in the temple after the feast was past. I am the light of the world Jesus had called his followers “the light of the world” (Matthew 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (John 1:9; John 3:19). The Psalmist calls God his Light (Psalm 27:1). So Isaiah 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (John 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in John 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life The light which springs from and issues in life (Westcott). Cf. John 6:33, John 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth. [source]
John 8:17 Yea and in your law [και εν τωι νομωι δε τωι υμετερωι]
Same use of καιδε — kai -de as in John 8:16. They claimed possession of the law (John 7:49) and so Jesus takes this turn in answer to the charge of single witness in John 8:13. He will use similar language (your law) in John 10:34 in an argumentum ad hominem as here in controversy with the Jews. In John 15:24 to the apostles Jesus even says “in their law” in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see Deuteronomy 17:6; Deuteronomy 19:15. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (John 5:37). [source]
John 8:19 Where is thy Father? [που εστιν ο πατηρ σου]
“The testimony of an unseen and unheard witness would not satisfy them” (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask “where,” not “who” he is. Augustine has it: Patrem Christi carnaliter acceperunt, Christ‘s human father, as if the Pharisees were “misled perhaps by the Lord‘s use of αντρωπον — anthrōpon (John 8:17)” (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with double entendre, even with all three ideas dancing in their hostile minds. Ye would know my Father also Conclusion of second-class condition determined as unfulfilled with αν — an and second perfect active of οιδα — oida used as imperfect in both condition and conclusion. See this same point made to Philip in John 14:9. In John 14:7 Jesus will use γινωσκω — ginōskō in the condition and οιδα — oida in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in John 5:36-38 when Jesus had his previous controversy in Jerusalem. In John 7:28 Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (John 8:55) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (John 16:3). The Pharisees are silenced for the moment. [source]
John 8:21 Again [παλιν]
Probably παλιν — palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω — apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι — hamartiāi (sin) here, but plural αμαρτιαις — hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
John 8:24 For except ye believe [εαν γαρ μη πιστευσητε]
Negative condition of third class with εαν μη — ean mē and ingressive aorist active subjunctive of πιστευω — pisteuō “For unless ye come to believe.” That I am he Indirect discourse, but with no word in the predicate after the copula ειμι — eimi Jesus can mean either “that I am from above” (John 8:23), “that I am the one sent from the Father or the Messiah” (John 7:18, John 7:28), “that I am the Light of the World” (John 8:12), “that I am the Deliverer from the bondage of sin” (John 8:28, John 8:31., and John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (Deuteronomy 32:39) used the language of Jehovah (cf. Isaiah 43:10 where the very words occur ινα πιστευσητεοτι εγω ειμι — hina pisteusēte -εγω ειμι — hoti egō eimi). The phrase egō eimi occurs three times here (John 8:24, John 8:28, John 8:58) and also in John 13:19. Jesus seems to claim absolute divine being as in John 8:58. [source]
John 8:55 And ye have not known him [και ουκ εγνωκατε αυτον]
Adversative use again of και — kai = “and yet.” Perfect active indicative of γινωσκω — ginōskō the verb for experiential knowledge. This was true of the κοσμος — kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα — oida (John 8:19; John 15:21) or γινωσκω — ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν — kai ean Apodosis of the condition. ομοιος — Homoios (like) is followed by the associative-instrumental case υμιν — humin The word πσευστης — pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
John 9:5 When I am in the world [οταν εν τωι κοσμωι ω]
Indefinite relative clause with οταν — hotan and present active subjunctive ω — ō “whenever I am in the world.” The Latin Vulgate renders here οταν — hotan by quamdiu so long as or while as if it were εως — heōs But clearly Jesus here refers to the historic Incarnation (John 17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God‘s Son is always the Light of the World (John 1:4, John 1:10; John 8:12), but here the reference is limited to his manifestation “in the world.” I am the light of the world The absence of the definite article Literally, “I am light to the world, whenever I am in the world.” “The display of the character varies with the occasion” (Westcott). [source]
Galatians 5:16 Walk [περιπατεῖτε]
Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philemon 3:18. Never by Paul in the literal sense. [source]
Philippians 2:16 As lights in the world [ως πωστηρες εν κοσμωι]
As luminaries like the heavenly bodies. Christians are the light of the world (Matthew 5:14) as they reflect the light from Christ (John 1:4; John 8:12), but here the word is not πως — phōs (light), but πωστηρες — phōstēres (luminaries, stars). The place for light is the darkness where it is needed. [source]
1 Thessalonians 5:5 Children of light [υἱοὶ φωτός]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
1 Timothy 5:19 Before [ἐπὶ]
Or on the authority of. On condition that two witnesses testify. The O.T. law on this point in Deuteronomy 19:15. Comp. Matthew 18:16; John 8:17; 2 Corinthians 13:1. [source]
1 Peter 3:16 Having a good conscience [συνείδησιν ἔχοντες ἀγαθήν]
The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER-
-DIVIDER-
Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER-
-DIVIDER-
In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7, 1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]

1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 2:8 The darkness [ἡ σκοτία]
See on John 1:5. God is light; and whatever is not in fellowship with God is therefore darkness. In all cases where the word is not used of physical darkness, it means moral insensibility to the divine light; moral blindness or obtuseness. Compare John 8:12; John 12:35, John 12:46; 1 John 2:9, 1 John 2:11. [source]
1 John 1:5 Message [αγγελια]
Old word (from αγγελος — aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου — ap' autou (from God like απαγγελλω — apaggellō in 1 John 1:3) and αναγγελλομεν — anaggellomen to announce, to disclose, here as in John 4:25.God is light (ο τεος πως εστιν — ho theos phōs estin). Precisely so the Λογος — Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
1 John 1:5 God is light [ο τεος πως εστιν]
Precisely so the Λογος — Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
1 John 5:9 If we receive [ει λαμβανομεν]
Condition of first class with ει — ei and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in Deuteronomy 19:15 (cf. Matthew 18:16; John 8:17.; John 10:25; 2 Corinthians 13:1). [source]
1 John 5:10 Believed on the witness [πεπίστευκεν εἰς τὴν μαρτυρίαν]
The phrase occurs only here. See on John 1:12. In one other case to believe on is used with an object not directly personal, πιστεύετε εἰς τὸ φῶς ; but the reference is clearly to the personal Christ as the Light of the World (John 8:12). [source]
2 John 1:6 After His commandments [κατὰ τὰς ἐντολὰς αὐτοῦ]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Revelation 1:20 Are seven churches [επτα εκκλησιαι εισιν]
These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 12:10 The accuser [ο κατηγωρ]
The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. [source]
Revelation 22:16 The bright, the morning star [ο αστηρ ο λαμπρος ο πρωινος]
The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 1:20 Which [ους]
Masculine accusative retained without attraction to case of αστερων — asterōn (genitive, ων — hōn).In my right hand (επι της δεχιας μου — epi tēs dexias mou). Or “upon,” but εν τηι — en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 1:20 And the seven golden candlesticks [και τας επτα λυχνιας τας χρυσας]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 12:10 Now is come [αρτι εγενετο]
Αρτι — Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο — egeneto).The salvation (η σωτηρια — hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια — hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 12:10 The power [η δυναμις]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια — hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 12:10 The authority of his Christ [η εχουσια του Χριστου αυτου]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 22:16 Have sent [επεμπσα]
First aorist active indicative of πεμπω — pempō used here in the same sense as αποστειλας — aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις — epi tais ekklēsiais). For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 22:16 I am the root and the offspring of David [Εγω ειμι η ριζα και το γενος Δαυειδ]
See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]

What do the individual words in John 8:1 mean?

Jesus however went to the Mount - of Olives
Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν

Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐπορεύθη  went 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
ὄρος  Mount 
Parse: Noun, Accusative Neuter Singular
Root: ὄρος  
Sense: a mountain.
τῶν  - 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
ἐλαιῶν  of  Olives 
Parse: Noun, Genitive Feminine Plural
Root: ἐλαία  
Sense: an olive tree.

What are the major concepts related to John 8:1?

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