John alone recorded that Jesus went up to Jerusalem, topographically again, for three separate Passover celebrations. He referred to a second Passover in John 6:4 and to a third one in John 11:55; John 12:1; John 13:1; John 18:28; John 18:39; and John 19:14. Some interpreters believe that he mentioned a fourth Passover in John 5:1, but this seems unlikely. This first one was evidently the Passover of April7 , A.D30 , the first one after Jesus began His public ministry. [1] He celebrated the Passover because He was a Jew who obeyed the Mosaic Law ( Deuteronomy 16:1-8), and He used the opportunity to minister. John"s description of the Passover as "the Passover of the Jews" supports the view that he wrote his Gospel late in the first century for a general audience that was mainly Gentile. It also implies that the church no longer observed this feast. [source][source][source]
Context Summary
John 2:12-22 - Right And Wrong Uses Of God's House
This market was established in the Temple courts, and many evils were associated with it. The animals were sold at exorbitant prices, which made the dealers only the more covetous. The money-changers made considerable profit in supplying Jewish coins-which alone could be offered in the Temple service-in exchange for Roman and Greek money. Our Lord's presence was august, His soul being aflame with the passion of zeal for His Father's honor. The consciences of those who offended were smitten by the contrast between that holy zeal and their own eagerness to barter.
Our Lord's reference to His body as the true temple is very impressive and interesting. The Apostle adverts to it in 1 Corinthians 6:19. As Jesus cleansed the Temple so He can cleanse our hearts. When He comes to dwell within us, He finds our hearts desecrated by unholy things, which He quickly casts out. He sits as a refiner of silver: His fan is in His hand, and He thoroughly purges His floor. Our Lord's reference to the distraction of His body, by the act of the Jewish leaders, and to His resurrection, proves that from the first He had His sacrifice well before His eyes. In the next chapter this becomes the more apparent. [source]
Chapter Summary: John 2
1Jesus turns water into wine; 12departs into Capernaum, 13and to Jerusalem, 14where he purges the temple of buyers and sellers 18He foretells his death and resurrection 23Many believe because of his miracles, but he will not trust himself with them
Greek Commentary for John 2:13
The passover of the Jews [το πασχα των Ιουδαιων] The Synoptics do not give “of the Jews,” but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ‘s ministry outside of the one when Christ was crucified, this one and one in John 6:4. There may be another (John 5:1), but we do not know. But for John we should not know that Christ‘s ministry was much over a year in length. [source]
The Jews' passover [] On John's use of the term Jews, see on John 1:19. So it is used here with an under-reference to the national religion as consisting in mere ceremonies. The same hint underlies the words in John 2:6, “after the Jews' manner of purifying.” Only John mentions this earliest passover of Christ's ministry. The Synoptists relate no incident of his ministry in Judaea, and but for the narrative of John, it could not be positively asserted that Jesus went up to Jerusalem during His public life until the time of His arrest and crucifixion. [source]
Reverse Greek Commentary Search for John 2:13
John 21:5Children [παιδία] Or, little children. Used also by John, in address, twice in the First Epistle (1 John 2:13,1 John 2:18), where, however, the more common word is τεκνία , little children. [source]
John 14:16Comforter [παράκλητον] Only in John's Gospel and First Epistle (John 14:16,John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
John 1:43And findeth [] Note the graphic interchange of tenses: was minded, findeth. The coordination of the two clauses, which by other writers would be placed in logical dependence, is characteristic of John. Even where there is a real inner dependence he uses only the simple connective particles. Compare John 2:13sqq. [source]
John 11:55Was near [ην εγγυς] See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus. Before the passover to purify themselves Purpose clause with ινα hina and the first aorist active subjunctive of αγνιζω hagnizō old verb from αγνος hagnos (pure), ceremonial purification here, of course. All this took time. These came “from the country” (εκ της χωρας ek tēs chōras), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56,John 11:57). [source]
John 2:23In Jerusalem [εν τοις Ιεροσολυμοις] The form Ιεροσολυμα Ierosoluma as in John 2:13 always in this Gospel and in Mark, and usually in Matthew, though Ιερουσαλημ Ierousalēm only in Revelation, and both forms by Luke and Paul. During the feast The feast of unleavened bread followed for seven days right after the passover (one day strictly), though το πασχα to pascha is used either for the passover meal or for the whole eight days. Believed on his name See note on John 1:12 for this phrase. Only one has to watch for the real import of πιστευω pisteuō Beholding his signs Present active participle (causal use) of τεωρεω theōreō Which he did “Which he was doing” (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry. [source]
John 21:5Children [Παιδια] Diminutive of παις pais and used here alone by Jesus in addressing his disciples. It is a colloquial expression like “my boys.” The aged Apostle John uses it in 1 John 2:13,1 John 2:18. Have ye aught to eat? The negative answer is expected by this polite inquiry as in John 4:29. The rare and late word προσπαγιον prosphagion from the root παγ phag (εστιω esthiō to eat) and προς pros (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T. [source]
John 6:4The feast of the Jews [η εορτη των Ιουδαιων] Here used of the passover In John 2:13, here, and John 11:55 (the last one) the adverb εγγυς eggus (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (John 7:1). [source]
John 7:8Go ye up to the feast [υμεις αναβητε εις την εορτην] The emphatic word by position is υμεις humeis (ye) in contrast with εγω egō (I). Second aorist active imperative of αναβαινω anabainō old and common verb for going up to the feast (John 2:13) or anywhere. Take your own advice (John 7:3). I go not up yet So Westcott and Hort after B W L (Neutral) while ου ou (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ουκ ouk (I go not up) as contradictory to John 7:10 wherein it is stated that Jesus did go up. Almost certainly ουκ ouk (not) is correct and is not really contradictory when one notes in John 7:10 that the manner of Christ‘s going up is precisely the opposite of the advice of the brothers in John 7:3,John 7:4. “Not yet” One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers‘ sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover. [source]
Romans 16:22Wrote [γράψας] Better Rev., write. The epistolary aorist. See on 1 John 2:13. Godet remarks upon Paul's exquisite courtesy in leaving Tertius to salute in his own name. To dictate to him his own salutation would be to treat him as a machine. [source]
1 Corinthians 5:9I write - in my epistle [] American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain ἔγραψα Iwrote as the epistolary aorist (see on 1 John 2:13); but the words in my epistle seem to favor the other view. [source]
Galatians 1:17Went I up [ἀνῆλθον] Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Ephesians 6:12Spiritual wickedness [τὰ πνευματικὰ τῆς πονηρίας] Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
2 Thessalonians 3:3From evil [ἀπὸ τοῦ πονηροῦ] Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19,Matthew 13:38; Ephesians 6:16; 1 John 2:13,1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
2 Thessalonians 1:8On 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 John 5:13Have I written [ἔγραψα] Lit., I wrote. John speaks as looking back over his Epistle and recalling the aim with which he wrote. See on 1 John 2:13. [source]
1 John 3:8The Devil [] See on 1 John 2:13. Compare John 8:44. “The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him” (Augustine). [source]
1 John 2:13I have written [ἔγραψα] Or, strictly, I wrote. Compare I write (1 John 2:12,1 John 2:13), and note the change of tense. The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing: the aorist is the epistolary aorist, by which the writer places himself at the reader's stand-point, regarding the writing as past. See on 1 Peter 5:12. I write, therefore, refers to the Apostle's immediate act of writing; I have written, or I wrote, to the reader's act of reading the completed writing. [source]
1 John 2:1My little children [τεκνία μου] Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12,1 John 2:28; 1 John 3:7,1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13,1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
1 John 1:1From the beginning [ἀπ ' ἀρχῆς] The phrase occurs twice in the Gospel (John 8:44; John 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (John 3:8; John 2:13,John 2:14), and relatively (John 15:27; 1 John 2:24). It is here contrasted with “in the beginning” (John 1:1). The difference is that by the words “in the beginning,” the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. “The Word was in the beginning.” In the words “from the beginning,” the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, “in the beginning” characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. “From the beginning” characterizes His development in time. Note the absence of the article both here and in John 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as “beginning.” [source]
1 John 2:14I have written [εγραπσα] Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of 1 John 2:13 and resumes here in 1 John 2:14 with a reference to what he had previously written in 1 John 2:13. But that is needless ingenuity. It is quite in John‘s style to repeat himself with slight variations. [source]
1 John 2:14The Father [τον πατερα] The heavenly Father as all of God‘s children should come to know him. He repeats from 1 John 2:13 what he said to “fathers.” To the young men he adds ισχυροι ischuroi (strong) and the word of God abiding in them. That is what makes them powerful (ισχυροι ischuroi) and able to gain the victory over the evil one. [source]
1 John 4:4Have overcome them [νενικηκατε αυτους] Perfect active indicative of νικαω nikaō calm confidence of final victory as in 1 John 2:13; John 16:33. The reference in αυτους autous (them) is to the false prophets in 1 John 4:1. [source]
1 John 5:18The evil one [ο πονηρος] Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
1 John 5:18Sinneth not [ουχ αμαρτανει] Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12,John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Revelation 1:2Bare record [ἐμαρτύρησεν] See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1 John 2:13, and compare the introduction to Thucydides' “History:” “Thucydides, an Athenian, wrote ( ξυνέγραψε ) the history of the war,” etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past. [source]
Parse: Noun, Nominative Neuter Singular
Root: πάσχα
Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt).
Greek Commentary for John 2:13
The Synoptics do not give “of the Jews,” but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ‘s ministry outside of the one when Christ was crucified, this one and one in John 6:4. There may be another (John 5:1), but we do not know. But for John we should not know that Christ‘s ministry was much over a year in length. [source]
On John's use of the term Jews, see on John 1:19. So it is used here with an under-reference to the national religion as consisting in mere ceremonies. The same hint underlies the words in John 2:6, “after the Jews' manner of purifying.” Only John mentions this earliest passover of Christ's ministry. The Synoptists relate no incident of his ministry in Judaea, and but for the narrative of John, it could not be positively asserted that Jesus went up to Jerusalem during His public life until the time of His arrest and crucifixion. [source]
Reverse Greek Commentary Search for John 2:13
Or, little children. Used also by John, in address, twice in the First Epistle (1 John 2:13, 1 John 2:18), where, however, the more common word is τεκνία , little children. [source]
Note the omission of of the Jews (John 2:13). [source]
Or, the evil one. This rendering is according to John's usage. See 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19; and compare John 12:31; John 14:30; John 16:11. From ( ἐκ ), literally, out of, means out of the hands of. [source]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
Note the graphic interchange of tenses: was minded, findeth. The coordination of the two clauses, which by other writers would be placed in logical dependence, is characteristic of John. Even where there is a real inner dependence he uses only the simple connective particles. Compare John 2:13sqq. [source]
See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus. Before the passover to purify themselves Purpose clause with ινα hina and the first aorist active subjunctive of αγνιζω hagnizō old verb from αγνος hagnos (pure), ceremonial purification here, of course. All this took time. These came “from the country” (εκ της χωρας ek tēs chōras), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56, John 11:57). [source]
The form Ιεροσολυμα Ierosoluma as in John 2:13 always in this Gospel and in Mark, and usually in Matthew, though Ιερουσαλημ Ierousalēm only in Revelation, and both forms by Luke and Paul. During the feast The feast of unleavened bread followed for seven days right after the passover (one day strictly), though το πασχα to pascha is used either for the passover meal or for the whole eight days. Believed on his name See note on John 1:12 for this phrase. Only one has to watch for the real import of πιστευω pisteuō Beholding his signs Present active participle (causal use) of τεωρεω theōreō Which he did “Which he was doing” (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry. [source]
Diminutive of παις pais and used here alone by Jesus in addressing his disciples. It is a colloquial expression like “my boys.” The aged Apostle John uses it in 1 John 2:13, 1 John 2:18. Have ye aught to eat? The negative answer is expected by this polite inquiry as in John 4:29. The rare and late word προσπαγιον prosphagion from the root παγ phag (εστιω esthiō to eat) and προς pros (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T. [source]
Here used of the passover In John 2:13, here, and John 11:55 (the last one) the adverb εγγυς eggus (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (John 7:1). [source]
The emphatic word by position is υμεις humeis (ye) in contrast with εγω egō (I). Second aorist active imperative of αναβαινω anabainō old and common verb for going up to the feast (John 2:13) or anywhere. Take your own advice (John 7:3). I go not up yet So Westcott and Hort after B W L (Neutral) while ου ou (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ουκ ouk (I go not up) as contradictory to John 7:10 wherein it is stated that Jesus did go up. Almost certainly ουκ ouk (not) is correct and is not really contradictory when one notes in John 7:10 that the manner of Christ‘s going up is precisely the opposite of the advice of the brothers in John 7:3, John 7:4. “Not yet” One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers‘ sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover. [source]
Better Rev., write. The epistolary aorist. See on 1 John 2:13. Godet remarks upon Paul's exquisite courtesy in leaving Tertius to salute in his own name. To dictate to him his own salutation would be to treat him as a machine. [source]
Rev., I write. The epistolary aorist. See on 1 John 2:13. [source]
American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain ἔγραψα Iwrote as the epistolary aorist (see on 1 John 2:13); but the words in my epistle seem to favor the other view. [source]
Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19, Matthew 13:38; Ephesians 6:16; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
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]
See on 1 John 2:13. [source]
See on 1 John 2:13. Rev., the evil one. [source]
Lit., I wrote. John speaks as looking back over his Epistle and recalling the aim with which he wrote. See on 1 John 2:13. [source]
See on 1 John 2:13. [source]
See on 1 John 2:13. Compare John 8:44. “The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him” (Augustine). [source]
Or, I wrote not. See on 1 John 2:13. [source]
See on 1 John 2:13. [source]
Or, strictly, I wrote. Compare I write (1 John 2:12, 1 John 2:13), and note the change of tense. The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing: the aorist is the epistolary aorist, by which the writer places himself at the reader's stand-point, regarding the writing as past. See on 1 Peter 5:12. I write, therefore, refers to the Apostle's immediate act of writing; I have written, or I wrote, to the reader's act of reading the completed writing. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
The phrase occurs twice in the Gospel (John 8:44; John 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (John 3:8; John 2:13, John 2:14), and relatively (John 15:27; 1 John 2:24). It is here contrasted with “in the beginning” (John 1:1). The difference is that by the words “in the beginning,” the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. “The Word was in the beginning.” In the words “from the beginning,” the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, “in the beginning” characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. “From the beginning” characterizes His development in time. Note the absence of the article both here and in John 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as “beginning.” [source]
Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of 1 John 2:13 and resumes here in 1 John 2:14 with a reference to what he had previously written in 1 John 2:13. But that is needless ingenuity. It is quite in John‘s style to repeat himself with slight variations. [source]
The heavenly Father as all of God‘s children should come to know him. He repeats from 1 John 2:13 what he said to “fathers.” To the young men he adds ισχυροι ischuroi (strong) and the word of God abiding in them. That is what makes them powerful (ισχυροι ischuroi) and able to gain the victory over the evil one. [source]
Perfect active indicative of νικαω nikaō calm confidence of final victory as in 1 John 2:13; John 16:33. The reference in αυτους autous (them) is to the false prophets in 1 John 4:1. [source]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
See on 1 John 2:13. [source]
See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1 John 2:13, and compare the introduction to Thucydides' “History:” “Thucydides, an Athenian, wrote ( ξυνέγραψε ) the history of the war,” etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past. [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]