KJV: Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
YLT: Jesus saith to her, 'Woman, why dost thou weep? whom dost thou seek;' she, supposing that he is the gardener, saith to him, 'Sir, if thou didst carry him away, tell me where thou didst lay him, and I will take him away;'
Darby: Jesus says to her, Woman, why dost thou weep? Whom seekest thou? She, supposing that it was the gardener, says to him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away.
ASV: Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away.
λέγει | Says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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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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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Γύναι | Woman |
Parse: Noun, Vocative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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τί | why |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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κλαίεις | do you weep |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: κλαίω Sense: to mourn, weep, lament. |
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τίνα | Whom |
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τίς Sense: who, which, what. |
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ζητεῖς | do you seek |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ζητέω Sense: to seek in order to find. |
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Ἐκείνη | She |
Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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δοκοῦσα | thinking |
Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: δοκέω Sense: to be of opinion, think, suppose. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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κηπουρός | gardener |
Parse: Noun, Nominative Masculine Singular Root: κηπουρός Sense: a keeper of a garden, a gardener. |
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ἐστιν | He is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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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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ἐβάστασας | have carried off |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: βαστάζω Sense: to take up with the hands. |
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εἰπέ | tell |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: λέγω Sense: to speak, say. |
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μοι | me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ποῦ | where |
Parse: Adverb Root: ποῦ Sense: somewhere. |
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ἔθηκας | you have laid |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: τίθημι Sense: to set, put, place. |
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κἀγὼ | and I |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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ἀρῶ | will take away |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: αἴρω Sense: to raise up, elevate, lift up. |
Greek Commentary for John 20:15
Clearly not “Lord” here, for she thought him to be “the gardener” Condition of the first class. Note emphasis on καγω su (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him. And I (kagō). Emphasis and crasis. [source]
Reverse Greek Commentary Search for John 20:15
Implying no severity nor disrespect. Compare John 20:13, John 20:15. It was a highly respectful and affectionate mode of address. [source]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
It is open to question if κυριε kurie should not here be translated “Sir” as in Acts 16:30 and in Matthew 21:29, Matthew 21:30; John 5:7; John 12:21; John 20:15; and should be so in John 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Acts 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in Acts 10:4. Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Samuel 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. [source]