KJV: These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
YLT: These sayings spake Jesus in the treasury, teaching in the temple, and no one seized him, because his hour had not yet come;
Darby: These words spoke he in the treasury, teaching in the temple; and no one took him, for his hour was not yet come.
ASV: These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour was not yet come.
Ταῦτα | These |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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τὰ | - |
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ῥήματα | words |
Parse: Noun, Accusative Neuter Plural Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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ἐλάλησεν | He spoke |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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γαζοφυλακίῳ | treasury |
Parse: Noun, Dative Neuter Singular Root: γαζοφυλάκιον Sense: a repository of treasure, especially of public treasure, a treasury. |
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διδάσκων | teaching |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διδάσκω Sense: to teach. |
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ἱερῷ | temple |
Parse: Noun, Dative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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οὐδεὶς | no one |
Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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ἐπίασεν | seized |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πιάζω Sense: to lay hold of. |
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οὔπω | not yet |
Parse: Adverb Root: οὔπω Sense: not yet. |
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ἐληλύθει | had come |
Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ὥρα | hour |
Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for John 8:20
See note on Mark 12:41 and note on Luke 21:1 for this word for the treasure-chambers of the temple. “It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers” (Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Acts 8:27) and the compound And Reason (οτι hoti) given why no one seized (επιασεν epiasen cf. John 7:30) him. Εληλυτει Elēluthei is past perfect active of ερχομαι erchomai “had not yet come.” This very use of ωρα hōra appears in John 2:4 and the very clause in John 7:30 which see. [source]
From γάζα , treasure, a Persian word, occurring only once in the New Testament (Acts 8:27), and φυλακή , guard. Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet-shaped chests, called “trumpets” from their shape, for charitable contributions. This court was the most public part of the temple. [source]
Notice the connection with the previous sentence by the simple and, where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on John 1:10. Laid hands on is better rendered, as elsewhere, took (compare John 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (John 7:30; John 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας , or τὴν χεῖρα , and in both these passages the word πιάσαι is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Acts 3:7; Acts 12:4; 2 Corinthians 11:32). [source]
Reverse Greek Commentary Search for John 8:20
Jesus had long looked forward to this “hour” and had often mentioned it (John 7:30; John 8:20; John 12:23, John 12:27; John 13:1). See again in Mark 14:41. Now he dreads it, surely a human trait that all can understand. [source]
He had taken his seat, after the debate was over and the Sanhedrin had slunk away in sheer defeat, “over against the treasury” (Mark 12:41). The word for “treasury” (γαζοπυλακιον gazophulakion) is a compound of γαζα gaza (Persian word for royal treasury) and πυλακη phulakē guard or protection. It is common in the lxx, but in the N.T. only here and Mark 12:41, Mark 12:43; John 8:20. Jesus was watching (Mark 12:41) the rich put in their gifts as a slight diversion from the intense strain of the hours before. [source]
See on John 8:20; see on John 1:10. [source]
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]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
Compare John 8:20; John 12:23; John 13:1. In every case the coming of the hour indicates some crisis in the personal life of the Lord, more commonly His passion. Here the hour of His Messianic manifestation (John 2:11). [source]
Recognized. Though He was in the world and was its Creator, yet the world did not recognize him. This is the relation of ideas in these three clauses, but John expresses this relation after the Hebrew manner, by simply putting the three side by side, and connecting them by καὶ , and. This construction is characteristic of John. Compare John 8:20, where the point of the passage is, that though Jesus was teaching publicly, where He might easily have been seized, yet no man attempted his seizure. This is expressed by two parallel clauses with the simple copulative. “These words spake Jesus,” etc., “and no man laid hands on Him.” [source]
Imperfect active, “They kept on seeking to seize” (ingressive aorist active infinitive of πιαζω piazō for which see John 7:30) as they had tried repeatedly (John 7:1, John 7:30, John 7:44; John 8:20), but in vain. They gave up the effort to stone him. Out of their hand Overawed, but still angry, the stones fell to the ground, and Jesus walked out. [source]
The predestined hour, seen from the start (John 2:4), mentioned by John (John 7:30; John 8:20) as not yet come and later as known by Jesus as come (John 13:1), twice again used by Jesus as already come (in the prayer of Jesus, John 17:1; Mark 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. That the Son of man should be glorified Purpose clause with ινα hina (not in the sense of οτε hote when) and the first aorist passive subjunctive of δοχαζω doxazō same sense as in John 12:16, John 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles. [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]
As at the recent feast (John 7:20, John 7:25, John 7:30, John 7:32; John 8:20). Some of these very professed believers were even now glowering with murderous vengeance. Hath not free course in you Intransitive use of χωρεω chōreō old verb from χωρος chōros (space, place), to have space or room for. They would not abide in Christ‘s word (John 6:60-66). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (John 8:31). [source]
Vocative case of γυνη gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι gunai instead of μητερ mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [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]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
See on John 1:10; see on John 8:20. [source]
John's single copula instead of a particle of logical connection. See on John 1:10; see on John 6:46; see on 1 John 1:5; see on John 8:20. [source]