KJV: Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
YLT: our fathers in this mountain did worship, and ye -- ye say that in Jerusalem is the place where it behoveth to worship.'
Darby: Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where one must worship.
ASV: Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
πατέρες | fathers |
Parse: Noun, Nominative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ὄρει | mountain |
Parse: Noun, Dative Neuter Singular Root: ὄρος Sense: a mountain. |
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τούτῳ | this |
Parse: Demonstrative Pronoun, Dative Neuter Singular Root: οὗτος Sense: this. |
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προσεκύνησαν | worshiped |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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λέγετε | say |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ἱεροσολύμοις | Jerusalem |
Parse: Noun, Dative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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τόπος | place |
Parse: Noun, Nominative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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ὅπου | where |
Parse: Adverb Root: ὅπου Sense: where, whereas. |
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προσκυνεῖν | to worship |
Parse: Verb, Present Infinitive Active Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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δεῖ | it is necessary |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
Greek Commentary for John 4:20
Jacob‘s Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus b.c. 129. Abraham (Genesis 12:7) and Jacob (Genesis 33:20) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in Deut 28. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deuteronomy 27:4). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still. And ye say Emphasis on υμεις humeis (ye). Ye Jews. Ought to worship “Must worship,” as of necessity The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. Προσκυνεω Proskuneō in John is always worship, not just respect. [source]
Probably meaning the ancestors of the Samaritans, as far back as the building of the temple on Mount Gerizim in the time of Nehemiah. This temple had been destroyed by John Hyrcanus, 129 b.c., but the place remained holy, and to this day the Samaritans yearly celebrate there the feast of the Passover. See the graphic description of Dean Stanley, who was present at the celebration (“Jewish Church,” vol. 1, Appendix 3). [source]
Gerizim, at the foot of which lies the well. Here, according to the Samaritan tradition, Abraham sacrificed Isaac, and met Melchisedek. By some convulsion of nature, the central range of mountains running north and south, was cleft open to its base at right angles to its own line of extension, and the deep fissure thus made is the vale of Nablus, as it appears to one coming up the plain of El Mukhna from Jerusalem. The valley is at least eighteen hundred feet above the level of the sea, and the mountains on either hand tower to an elevation of about one thousand feet more. Mount Ebal is on the north, Gerizim on the south, and the city between. Near the eastern end the vale is not more than sixty rods wide; and there, I suppose, the tribes assembled to hear the “blessings and cursings” read by the Levites (John href="/desk/?q=joh+4:24&sr=1">John 4:24. [source]
Reverse Greek Commentary Search for John 4:20
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
See on Acts 10:25. The word was used indefinitely in John 4:20. Here with the Father, thus defining true worship. [source]
More precisely, “God is Spirit” as “God is Light” (1 John 1:5), “God is Love” (1 John 4:8). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time. Must Here is the real necessity (δει dei), not the one used by the woman about the right place of worship (John 4:20). [source]
Adversative use again of και kai = “and yet.” Perfect active indicative of γινωσκω ginōskō the verb for experiential knowledge. This was true of the κοσμος kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα oida (John 8:19; John 15:21) or γινωσκω ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν kai ean Apodosis of the condition. ομοιος Homoios (like) is followed by the associative-instrumental case υμιν humin The word πσευστης pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
και προσεκυνησεν αυτωι Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
Explanatory use of ινα hina with αυτη hautē as in John 17:3, to show what “the love of God” (1 John 4:9, 1 John 4:12) in the objective sense is, not mere declamatory boasting (1 John 4:20), but obedience to God‘s commands, “that we keep on keeping (present active subjunctive as in 1 John 2:3) his commandments.” This is the supreme test. [source]