KJV: And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.
YLT: and they having heard, and by the conscience being convicted, were going forth one by one, having begun from the elders -- unto the last; and Jesus was left alone, and the woman standing in the midst.
Darby: But they, having heard that, went out one by one beginning from the elder ones until the last; and Jesus was left alone and the woman standing there.
ASV: And they, when they heard it, went out one by one, beginning from the eldest, even unto the last: and Jesus was left alone, and the woman, where she was, in the midst.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀκούσαντες | having heard |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| συνειδήσεως | conscience |
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Parse: Noun, Genitive Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
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| ἐλεγχόμενοι〉 | being convicted |
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Parse: Verb, Present Participle Passive, Nominative Masculine Plural Root: ἐλέγχω Sense: to convict, refute, confute. |
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| ἐξήρχοντο | they began to go away |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| ἀρξάμενοι | having begun |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| πρεσβυτέρων | elder ones |
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Parse: Adjective, Genitive Masculine Plural, Comparative Root: πρεσβύτερος Sense: elder, of age,. |
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| 〈ἕως | until |
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Parse: Conjunction Root: ἕως Sense: till, until. |
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| ἐσχάτων〉 | last |
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Parse: Adjective, Genitive Feminine Plural Root: ἔσχατος Sense: extreme. |
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| κατελείφθη | He was left |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: καταλείπω Sense: to leave behind. |
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| μόνος | alone |
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Parse: Adjective, Nominative Masculine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
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| 〈ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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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| γυνὴ | woman |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| μέσῳ | [the] midst |
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Parse: Adjective, Dative Neuter Singular Root: μέσος Sense: middle. |
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| οὖσα | being |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for John 8:9
Inchoative imperfect. Graphic picture. One by one Not a Johannine phrase, but in Mark 14:19 where also the second nominative is retained as if κατ kath' “From the elder (comparative form, common in Koiné as superlative) men,” as was natural for they had more sins of this sort which they recalled. “They are summoned to judge themselves rather than the woman” (Dods). Was left alone First aorist effective passive indicative of καταλειπω kataleipō to leave behind, with predicate nominative μονος monos “Jesus was left behind alone.” And the woman, where she was, in the midst The woman was left behind also “being in the midst” as they had placed her (John 8:3) before they were conscience stricken and left. [source]
Reverse Greek Commentary Search for John 8:9
Perfect middle indicative of πολιτευω politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Timothy 1:13-160 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1713310372_49). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
The literal phrase can only be rendered awkwardly: and as to what is true according to one; i.e., individually, severally. Compare, for a similar phrase, Mark 14:19; John 8:9. [source]
Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24, 1 Corinthians 14:25. [source]
Present passive participle of ελεγχω elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24). [source]
“Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οι εργαζομενοι την ανομιαν hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalm 6:8).Being convicted (ελεγχομενοι elegchomenoi). Present passive participle of ελεγχω elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24).As transgressors For this word from παραβαινω parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony. [source]
Distributive use of ανα ana but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in Mark 14:19; John 8:9; with κατα kata in Romans 12:5, “a barbaric construction” according to Charles.Street (πλατεια plateia). For which word (broad way, οδος hodos understood) see Matthew 6:5, here the singular, but includes all the streets.Transparent Old word (from δια dia through, αυγη augē ray, shining through), here alone in N.T. [source]