KJV: She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
YLT: and she said, 'No one, Sir;' and Jesus said to her, 'Neither do I pass sentence on thee; be going on, and no more sin.'
Darby: And she said, No one, sir. And Jesus said to her, Neither do I condemn thee: go, and sin no more.
ASV: And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more.
Ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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εἶπεν | she said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Οὐδείς | No one |
Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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κύριε | Sir |
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Εἶπεν | Said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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〈αὐτῇ〉 | to her |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Οὐδὲ | Neither |
Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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κατακρίνω | do condemn |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: κατακρίνω Sense: to give judgment against, to judge worthy of punishment. |
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πορεύου | go |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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νῦν] | now [on] |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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μηκέτι | no more |
Parse: Adverb Root: μηκέτι Sense: no longer, no more, not hereafter. |
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ἁμάρτανε | sin |
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
Greek Commentary for John 8:11
“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]
Reverse Greek Commentary Search for John 8:11
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]
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]